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CALVIN’S COMMENTARIES ON THE MINOR PROPHETS CALVIN’S COMMENTARY ON HOSEA1 The prayer which John Calvin was known to use at the beginning of his lectures: May the Lord grant, that we may engage in contemplating the mysteries of his heavenly wisdom with really increasing devotion, to his glory and to our edification. Amen. The Argument I have undertaken to expound The Twelve Minor Prophets. They have been long ago joined together, and their writings have been reduced to one volume; and for this reason, lest by being extant singly in our hands, they should, as it often happens, disappear in course of time on account of their brevity. Then the Twelve Minor Prophets form but one volume. The first of them is Hosea, who was specifically destined for the kingdom of Israel: Micah and Isaiah prophesied at the same time among the Jews. But it ought to be noticed, that this Prophet was a teacher in the kingdom of Israel, as Isaiah and Micah were in the kingdom of Judah. The Lord doubtless intended to employ him in that part; for had he prophesied among the Jews, he would not have complimented them; since the state of things was then very corrupt, not only in Judea, but also at Jerusalem, though the palace and sanctuary of God were there. We see how sharply and severely Isaiah and Micah reproved the people; and the style of our Prophet would have been the same had the Lord employed his service among the Jews: but he followed his own call. He knew what the Lord had intrusted to him; he faithfully discharged his own office. The same was the case with the Prophet Amos: for the Prophet Amos sharply inveighs against the Israelites, and seems to spare the Jews; and he taught at the same time with Hosea. We see, then, in what respect these four differ: Isaiah and Micah address their reproofs to the kingdom of Judah; and Hosea and Amos only assail the kingdom of Israel, and seem to spare the Jews. Each of them undertook what God had committed to his charge; and so each confined himself within the limits of his own call and office. For if we, who are called to instruct the Church, close our eyes to the sins which prevail in it, and neglect those whom the Lord has appointed to be taught by us, we confound all order; since they who are appointed to other places must attend to those to whom they have been sent by the Lord's call. We now, then, see to whom this whole book of Hosea belongs, -- that is, to the kingdom of Israel. But with regard to the Prophets, this is true of them all, as we have sometimes said, that they are interpreters of the law. And this is the sum of the law, that God designs to rule by his own authority the people whom he has adopted. But the law has two parts, -- a promise of salvation and eternal life, and a rule for a godly and holy living. To these is added a third part, -- that men, not responding to their call, are to be restored to the fear of God by threatening and reproofs. The Prophets do further teach what the law has commanded respecting the true and pure worship of God, respecting love; in short, they instruct the people in a holy and godly life, and then offer to them the favor of the Lord. And as there is no hope of reconciliation with God except through a Mediator, they ever set forth the Messiah, whom the Lord had long before promised. As to the third part, which includes threats and reproofs, it was peculiar to the Prophets; for they point out times, and denounce this or that judgement of God: "The Lord will punish you in this way, and will punish you at such a time." The Prophets, then, do not simply call men to God's tribunal, but specify also certain kinds of punishment, and also in the same way they declare prophecies respecting the Lord's grace and his redemption. But on this I only briefly touch; for it will be better to notice each point as we proceed. I now return to Hosea. I have said that his ministry belonged especially to the kingdom of Israel; for then the whole worship of God was there polluted, nor had corruption lately begun; but they were so obstinate in their superstitions, that there was no hope of repentance. We indeed know, that as soon as Jeroboam withdrew the ten tribes from their allegiance to Rehoboam, the son of Solomon, fictitious worship was set up: and Jeroboam seemed to have wisely contrived that artifice, that the people might not return to the house of David; but at the same time he brought on himself and the whole people the vengeance of God. And those who came after him followed the same impiety. When such perverseness became intolerable, God resolved to put forth his power, and to give some signal proof of his displeasure, that the people might at length repent. Hence Jehu was by God's command anointed King of Israel, that he might destroy all the posterity of Ahab: but he also soon relapsed into the same idolatry. He executed God's judgement, he pretended great zeal; but his hypocrisy soon came to light, for he embraced false and perverted worship; and his followers were nothing better even down to Jeroboam, under whom Hosea prophesied; but of this we shall speak in considering the inscription of the book. Chapter 1 First Lecture Hosea 1:1 1. The word of the LORD that came unto Hosea-- the son of Beeri—in the days of Uzziah-- Jotham-- Ahaz-- and Hezekiah-- kings of Judah-- and in the days of Jeroboam the son of Joash-- king of Israel. This first verse shows the time in which Hosea prophesied. He names four kings of Judah, -- Uzziah, Jotham, Ahab, Hezekiah. Uzziah, called also Azariah, reigned fifty-two years; but after having been smitten with leprosy, he did not associate with men, and abdicated his royal dignity. Jotham, his son, succeeded him. The years of Jotham were about sixteen, and about as many were those of king Ahab, the father of Hezekiah; and it was under king Hezekiah that Hosea died. If we now wish to ascertain how long he discharged his office of teaching, we must take notice of what sacred history says, -- Uzziah began to reign in the twenty seventh year of Jeroboam, the son of Joash. By supposing that Hosea performed his duties as a teacher, excepting a few years during the reign of Jeroboam, that is, the sixteen years which passed from the beginning of Uzziah's reign to the death of Jeroboam, he must have prophesied thirty-six years under the reign of Uzziah. There is, however, no doubt but that he began to execute his office some years before the end of Jeroboam's reign. Here, then, there appear to be at least forty years. Jotham succeeded his father, and reigned sixteen years; and though it be a probable conjecture, that the beginning of his reign is to be counted from the time he undertook the government, after his father, being smitten with leprosy, was ejected from the society of men, it is yet probable that the remaining time to the death of his father ought to come to our reckoning. When however, we take for granted a few years, it must be that Hosea had prophesied more than forty-five years before Ahab began to reign. Add now the sixteen years in which Ahab reigned and the number will amount to sixty-one. There remain the years in which he prophesied under the reign of Hezekiah. It cannot, then, be otherwise but that he had followed his office more than sixty years, and probably continued beyond the seventieth year. It hence appears with how great and with how invincible courage and perseverance he was endued by the Holy Spirit. But when God employs our service for twenty or thirty years we think it very wearisome, especially when we have to contend with wicked men, and those who do not willingly undertake the yoke, but pertinaciously resist us; we then instantly desire to be set free, and wish to become like soldiers who have completed their time. When therefore, we see that this Prophet persevered for so long a time, let him be to us an example of patience so that we may not despond, though the Lord may not immediately free us from our burden. Thus much of the four kings whom he names. He must indeed have prophesied (as I have just shown) for nearly forty years under the king Uzziah or Azariah, and then for some years under the king Ahab, (to omit now the reign of Jotham, which was concurrent with that of his father,) and he continued to the time of Hezekiah: but why has he particularly mentioned Jeroboam the son of Joash, since he could not have prophesied under him except for a short time? His son Zachariah succeeded him; there arose afterward the conspiracy of Shallum, who was soon destroyed; then the kingdom became involved in great confusion; and at length the Assyrian, by means of Shalmanazar, led away captive the ten tribes, which became dispersed among the Medes. As this was the case, why does the Prophet here mention only one king of This version of Calvin’s Commentaries are public domain, taken from the Christian Classics Ethereal Library, ww.ccel.org. John Calvin (1509-1564), of Geneva, Zwitzerland, is the author. The Englishman, John Own, edited this version in the 19 th century. I have put Calvin’s prayers in modern English and edited some difficult words. Owen’s editorial notes were removed. This text does not have the Hebrew fonts for Hebrew words. A future revision would be helped if they were inserted. 1

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Israel? This seems strange; for he continued his office of teaching to the end of his reign and to his death. But an answer may be easily given: He wished distinctly to express, that he began to teach while the state was entire; for, had he prophesied after the death of Jeroboam, he might have seemed to conjecture some great calamity from the then present view of things: thus it would not have been prophecy, or, at least, this credit would have been much less. "He now, forsooth! Divines what is, evident to the eyes of all." For Zachariah flourished but a short time; and the conspiracy alluded to before was a certain presage of an approaching destruction, and the kingdom became soon dissolved. Hence the Prophet testifies here in express words, that he had already threatened future vengeance to the people, even when the kingdom of Israel flourished in wealth and power, when Jeroboam was enjoying his triumphs, and when prosperity inebriated the whole land. This, then, was the reason why the Prophet mentioned only this one king; for under him the kingdom of Israel became strong, and was fortified by many strongholds and a large army, and abounded also in great riches. Indeed, sacred history tells us, that God had by Jeroboam delivered the kingdom of Israel, though he himself was unworthy, and that he had recovered many cities and a very wide extent of country. As, then, he had increased the kingdom, as he had become formidable to all his neighbors, as he had collected great riches, and as the people lived in ease and luxury, what the Prophet declared seemed incredible. "Ye are not," he said, "the people of the Lord; ye are adulterous children, ye are born of fornication." Such a reproof certainly seemed not seasonable. Then he said, "The kingdom shall be taken from you, destruction is nigh to you." "What, to us? And yet our king has now obtained so many victories, and has struck terror into other kings." The kingdom of Judah, which was a rival, being then nearly broken down, there was no one who could have ventured to suspect such an event. We now, then, perceive why the Prophet here says expressly that he had prophesied under Jeroboam. He indeed prophesied after his death, and followed his office even after the destruction of the kingdom of Israel, but he began to teach at a time when he was a sport to the ungodly, who exalted themselves against God, and boldly despised his threatening as long as he spared and bore with them; which is ever the case, as proved by the constant experience of all ages. We hence see more clearly with what power of the Spirit God had endued the Prophet, who dared to rise up against so powerful a king, and to reprove his wickedness, and also to summon his subjects to the same judgement. When, therefore, the Prophet conducted himself so boldly, at a time when the Israelites were not only sottish on account of their great success, but also wholly insane, it was certainly nothing short of a miracle; and this ought to avail much to establish his authority. We now then, see the design of the inscription contained in the first verse. It follows -Hosea 1:2 2. The beginning of the word of the Lord by Hosea. And the Lord said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the Lord The Prophet shows here what charge was given him at the beginning, even to declare open war with the Israelites, and to be, as it were, very angry in the person of God, and to denounce destruction. He begins not with smooth things, nor does he gently exhort the people to repentance, nor adopt a circuitous course to soften the asperity of his doctrine. He shows that he had used nothing of this kind, but says, that he had been sent like heralds or messengers to proclaim war. The beginning, then, of what the Lord spoke by Hosea was this, "This people are an adulterous race, all are born, as it were, of a harlot, the kingdom of Israel is the filthiest brothel; and I now repudiate and reject them, I no longer own them as my children." This was no common vehemence. We hence see that the word beginning was not set down without reason, but advisedly, that we may know that the Prophet, as soon as he undertook the office of teaching, was vehement and severe, and, as it were, fulminated against the kingdom of Israel. Now, if it be asked, why was God so greatly displeased? Why did he not first recall the wretched men to himself, since the usual method seems to have been, that the Prophet tried, by a kind and paternal address, to restore those to a sound mind who had departed from the pure worship of God, -- why, then, did not God adopt this ordinary course? But we hence gather that the diseases of the people were incurable. The Prophet, no doubt, intimates here distinctly, that he was sent by God, when the state of things was almost past recovery. We indeed know that God is not wont to deal so severely with men, but when he has tried all other remedies; and this may doubtless be easily learned from the records of Scripture. The ten tribes, immediately after their revolt from the family of David, having renounced the worship of God, embraced idolatry and ungodly superstitions. They ought to have retained in their minds the recollection of this oracle, The Lord has chosen mount Zion, where he has desired to be worshipped; this,' he said is my rest forever; here will I dwell, for I have chosen it,' (Psalm 132:13,14.) And this prediction, we know, had not been once or ten times repeated, but a hundred times, that it might be more firmly fixed in the hearts of men. Since, then, they ought to have had this truth fully impressed on their hearts, that the Lord would have himself worshipped nowhere except on mount Zion, it was monstrous stupidity in them to erect a new temple and to make the calves. That the people, then, had so quickly fallen away from God was an instance of the most perverse madness. But, as I have said, they had reached the highest point of impiety. When God punished so great sins by Jehu, the people ought then to have returned to the pure worship of God, and there was some reformation in the land; but they ever reverted to their own nature, yea, the event proved that they only dissembled for a short time; so blinded they were by a diabolical perverseness, that they ever continued in their superstitions. It is not, then, to be wondered at, that the Lord made this beginning by Hosea, "Ye are all born of fornication, your kingdom is the filthiest brothel; ye are not my people, ye are not beloved." Who, then, will not allow, that God, by fulminating in so dreadful a manner against this people, dealt justly with them, and for the best reason? The contumacy of the people was so indomitable that it could be overcome in no other way. We now understand why the Prophet used this expression, The beginning of speaking which God made Then it follows, in Hosea. He had said in the first verse, The word of Jehovah which was to Hosea; he now says, nhvs, beusho, in Hosea; and he adds God spoke and said to Hosea, repeating the preposition used in the first verse. The word of the Lord is said to have been to Hosea, not simply because God addressed the Prophet, but because he sent him forth with certain commissions, for in this sense is the word of God said to have been to the Prophets. God addresses his word also indiscriminately to others whomsoever he is pleased to teach by his word, but he speaks to and addresses his Prophets in a peculiar way, for he makes them the ministers and heralds of his word, and puts, as it were, into their mouth what they afterwards bring forth to the people. So Christ says, that the word of God came to kings, because he constitutes and appoints them to govern mankind. "If he calls them gods," he says, "to whom the word of God came;" and that psalm, we know, was written with a special reference to kings. We now perceive what this sentence in the first verse contains. The word of God came to Hosea; for the Lord did not simply address the Prophet in a common way, but furnished him with instructions, that he might afterwards teach the people, as it were, in the person of God himself. It is now added in the second verse, The beginning of speaking, such as the Lord made by Hosea. They who give this rendering, "with Hosea," seem to explain the Prophet's meaning frigidly. The letter v, beth, I know, has this sense often in Scripture; but the Prophet, no doubt, in this place represents himself as the instrument of the Holy Spirit. God then spoke in Hosea, or by Hosea, for he brought forth nothing from his own brain, but God spoke by him; this is a form of speaking with which we shall often meet. On this, indeed, depends the whole authority of God's servants that they give not themselves loose reins, but faithfully deliver, as it were, from hand to hand, what the Lord has commanded them, without adding anything whatever of their own. God then spake in Hosea. It afterwards follows, The Lord said to Hosea. Now this, which is said the third time, or three times repeated, is nothing else than the commission in different forms. He first said in general, "The word of the Lord which was to Hosea;" now he says, The Lord spoke thus, and he expresses distinctly what the word was which he referred to in the first verse. Go, he says, take to thee a wife of wantonness, and the children of Wantonness (adultery); and the reason is added, for by fornicating, or adultery, has the land grown wanton. He doubtless speaks here of the vices which the Lord had long endured with inexpressible forbearance. Adulterying then has the land grown adulterous, that it should not follow Jehovah. Here interpreters labor much, because it seems very strange that the Prophet should take a harlot for a wife. Some say that this was an extraordinary case. Certainly such a license could not have been borne in a teacher. We see what Paul requires in a bishop, and no doubt the same was required formerly in the Prophets, that their families should be chaste and free from every stain and reproach. It would have then exposed the Prophet to the scorn of all, if he had entered a brothel and taken to himself a harlot; for he speaks not here of an unchaste woman only, but of a woman of adultery, which means a common harlot, for a woman of wantonness is she

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called, who has long habituated herself to wantonness, who has exposed herself to all, to gratify the wish of all, who has prostituted herself, not once nor twice, nor to few men, but to all. That this was done by the Prophet seems very improbable. But some reply as I have said, that this ought not to be regarded as a common rule, for it was an extraordinary command of God. And yet it seems not consistent with reason, that the Lord should thus gratuitously render his Prophet contemptible; for how could he expect to be received on coming abroad before the public, after having brought on himself such a disgrace? If he had married a wife such as is here described, he ought to have concealed himself for life rather than to undertake the Prophetic office. Their opinion, therefore, is not probable, who think that the Prophet had taken such a wife as is here described. Then another reason, utterly unresolvable, militates against them; for the Prophet is not only bidden to take a wife of wantonness, but also children of wantonness, begotten by whoredom. It is, therefore, the same as if he himself had committed whoredom. For if we say that he married a wife who had previously conducted herself with some indecency and want of chastity, (as Jerome at length argues in order to excuse the Prophet,) the excuse is frivolous, for he speaks not only of the wife, but also of the children, inasmuch as God would have the whole offspring to be adulterous, and this could not be the case in a lawful marriage. Hence almost all the Hebrews agree in this opinion, that the Prophet did not actually marry a wife, but that he was bidden to do this in a vision. And we shall see in the third chapter (Hosea 3:1) almost the same thing described; and yet what is narrated there could not have been actually done, for the Prophet is bidden to marry a wife who had violated her conjugal fidelity, and after having bought her, to retain her at home for a time. This, we know, was not done. It then follows that this was a representation exhibited to the people. Some object and say, that the whole passage, as given by the Prophet, cannot be understood as relating a vision. Why not? For the vision, they say, was given to him alone, and God had a regard to the whole people rather than to the Prophet. But it may be, and it is probable, that no vision was presented to the Prophet, but that God only ordered him to proclaim what had been given him in charge. When, therefore, the Prophet began to teach, he commenced somewhat in this way: "The Lord places me here as on a stage, to make known to you that I have married a wife, a wife habituated to adulteries and whoredoms, and that I have begotten children by her." The whole people knew that he had done no such thing; but the Prophet spoke thus in order to set before their eyes a vivid representation. Such then, was the vision, a figurative exhibition, not that the Prophet knew this by a vision, but the Lord had bidden him to relate this parable, (so to speak,) or this similitude, that the people might see, as in a living portraiture, their turpitude and perfidiousness. It is, in short, an exhibition, in which the thing itself is not only set forth in words, but is also placed, as it were, before their eyes in a visible form. The reason is added, for by wantoning has the land grown wanton We now then see how the words of the Prophet ought to be understood; for he assumed a character, when going forth before the public, and in this character he said to the people, that God had bidden him to take a harlot for his wife, and to beget adulterous children by her. His ministry was not on this account made contemptible, for they all knew that he had ever lived virtuously and temperately; they all knew that his household was exempt from every reproach; but here he exhibited in his assumed character, as it were, a living image of the baseness of the people. This is the meaning, and I see nothing strained in this explanation; and we, at the same time, see the meaning of this clause, By wantoning has the land grown wanton. Hosea might have said this in one word, but he had to address the deaf, and we know how great and how stupid is the madness of those who delight themselves in their own superstitions, they cannot bear any reproof. The Prophet then would not have been attended to, unless he had exhibited, as in a mirror before their eyes, what he wished to be understood by them, as though he had said, "If none of you can so know himself as to own his public baseness, if ye are all so obstinate against God, at least know now by my assumed character, that you are all adulterous, and derive your origin from a filthy brothel, for God declares thus concerning you; and as you are not willing to receive such a declaration, it is now set before you in my assumed character." That it should not follow Jehovah, literally, From after Jehovah, m'chry, meachri. We here see what is the spiritual chastity of God's people, and what also is the signification of the word wantoning. Then the spiritual chastity of God's people is to follow the Lord; and what else is this to follow, but to suffer ourselves to be ruled by his word, and willingly to obey him, to be ready and prepared for any work to which he may call us? When then the Lord goes before us with his instruction and shows the way, and we become teachable and obedient, and look up to him, and turn not aside, either to the right or to the left hand, but bring our whole life to the obedience of faith, -- this is really to follow the Lord; and it is a most beautiful definition of the spiritual chastity of God's people. And we may also, from the opposite of this, learn what it is to grow wanton; we do so when we depart from the word of the Lord, when we give ear to false doctrines, when we abandon ourselves to superstitions; when we, in short, wander after our own devices, and keep not our thoughts under the authority of the word of the Lord. But as to the word wantoning, more will be said in chapter 2; but I only wished now briefly to touch on what the Prophet means when he chides the Israelites for having all become wanton. Now follows -Prayer Grant, Almighty God, that as you have once adopted us, and continues to confirm this your favor by calling us unceasingly to yourself, and do not only severely chastise us, but also gently and paternally invite us to yourself, and exhort us at the same time to repentance, -- O grant that we may not be so hardened as to resist your goodness, nor abuse this your incredible forbearance, but submit ourselves in obedience to you; that whenever you may severely chastise us, we may bear your corrections with genuine submission of faith, and not continue untameable and obstinate to the last, but return to you the only fountain of life and salvation, that as you has once begun in us a good work, so you may perfect it to the day of our Lord. Amen. Second Lecture Hosea 1:3, 4 3. So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son. 4. And the LORD said unto him, Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel. We said in yesterday's Lecture, that God ordered his Prophet to take a wife of whoredoms, but that this was not actually done; for what other effect could it have had, but to render the Prophet contemptible to all? And thus his authority would have been reduced to nothing. But God only meant to show to the Israelites by such a representation, that they vaunted themselves without reason; for they had nothing worthy of praise, but were in every way ignominious. It is then said, Hosea went and took to himself Gomer, the daughter of Diblaim gmr, Gomer, means in Hebrew, to fail; and sometimes it signifies actively, to consume; and hence Gomer means consumption. But Diblaim are masses of figs, or dry figs reduced to a mass. The Greeks call them palathas. The Cabalists say here that the wife of Hosea was called by this name, because they who are much given to wantonness at length fall into death and corruption. So consumption is the daughter of figs, for by figs they understand the sweetness of lusts. But it will be more simple to say, that this representation was exhibited to the people, that the Prophet set before them, instead of a wife, consumption, the daughter of figs; that is, that he laid before them masses of figs or palathas, representing Gomer, which means consumption and that he adopted a similar manner with mathematicians, when they describe their figures, -- "If this be so much, then that is so much." We may then thus understand the passage, that the Prophet here named for his wife the corrupt masses of figs; so that she was consumption or putrefaction, born of figs, reduced into such masses. For I still persist in the opinion I expressed yesterday, that the Prophet did not enter a brothel to take a wife to himself: for otherwise he must have begotten bastards, and not legitimate children; for, as it was said yesterday, the case with the wife and the children was the same. We now then understand the true meaning of this verse to be, that the Prophet did not marry a harlot, but only exhibited her before the eyes of the people as though she were corruption, born of putrified masses of figs. It now follows, the wife conceived, -- the imaginary one, the wife as represented and exhibited. She conceived, he says, and bare a son: then said Jehovah to him, Call his name Jezreel. Many render yzr'l, Izroal, dispersion, and follow the Chaldean paraphraser. They also think that this ambiguous term contains some allusion; for as zr, zaro is seed, they suppose that the Prophet indirectly glances at the vain boasting of the people; for they called themselves the chosen seed, because they had been planted by the Lord; hence the name Jezreel. But the Prophet here, according to these interpreters, exposes this folly to contempt as though he said, "Ye are Israel; but in another respect, ye are dispersion: for as the seed is cast in various directions so the Lord will scatter you, and thus destroy and cast you away. You think yourselves to have been planted in this land, and to have a standing from which you can never be shaken or torn away; but the Lord will, with his own hand, lay hold on you to cast

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you away to the remotest regions of the world." This sense is what many interpreters give; nor do I deny but that the Prophet alludes to the words sowing and seed; with this I disagree not: only it seems to me that the Prophet looks farther, and intimates that they were wholly degenerate, not the true nor the genuine offspring of Abraham. There is, as we see, much affinity between the names Jezreel and Israel. How honourable is the name, Israel, it is evident from its etymology; and we also know that it was given from above to the holy father Jacob. God, then, the bestower of this name, procured by his own authority, that those called Israelites should be superior to others: and then we must remember the reason why Jacob was called Israel; for he had a contest with God, and overcame in the struggle, (Genesis 32:28.) Hence the posterity of Abraham gloried that they were Israelites. And the prophet Isaiah also glances at this arrogance, when he says, Come ye who are called by the name of Israel,' (Isaiah 48:1;) as though he said, "Ye are Israelites, but only as the title, for the reality exists not in you." Let us now return to our Hosea. Call, he says his name Jezreel; as though he said, "They call themselves Israelites; but I will show, by a little change in the word, that they are degenerate and spurious, for they are Jezreelites rather than Israelites." And it appears that Jezreel was the metropolis of the kingdom in the time of Ahab, and where also that great slaughter was made by Jehu, which is related in 2 Kings 10 We now perceive the meaning of the Prophet to be, that the whole kingdom had degenerated from its first beginning, and could no longer be deemed as including the race of Abraham; for the people had, by their own perfidy, fallen from that honor, and lost their first name. God then, by way of contempt, calls them Jezreelites, and not Israelites. A reason afterwards follows which confines this view, For yet a little while, and I will visit the slaughters of Jezreel upon the house of Jehu. Here interpreters labor not a little, because it seems strange that God should visit the slaughter made by Jehu, which yet he had approved; nay, Jehu did nothing thoughtlessly, but knew that he was commanded to execute that vengeance. He was, therefore, God's legitimate minister; and why is what God commanded imputed to him now as a crime? This reasoning has driven some interpreters to take "bloods" here for wicked deeds in general: I will avenge the sins of Jezreel upon the house of Jehu.' Some say, "I will avenge the slaughter of Naboth:" but this is wholly absurd, nor can it suit the place, for, "upon the house of Jehu," is distinctly expressed; and God did not visit the slaughter on the house of Jehu, but on the house of Ahab. But they who are thus embarrassed do not consider what the Prophet has in view. For God, when he wished Jehu with his drawn sword to destroy the whole house of Ahab, had this end as his object, -- that Jehu should restore pure worship, and cleanse the land from all defilements. Jehu then was stirred up by the Spirit of God, that he might re-establish God's pure worship. When a defender of religion, how did he act? He became contented with his prey. After having seized on the kingdom for himself, he confirmed idolatry and every abomination. He did not then spend his labor for God. Hence that slaughter with regard to Jehu was robbery; with regard to God it was a just revenge. This view ought to satisfy us as to the explanation of this passage; and I bring nothing but what the Holy Scripture contains. For after Jehu seemed to burn with zeal for God, he soon proved that there was nothing sincere in his heart; for he embraced all the superstitions which previously prevailed in the kingdom of Israel. In short, the reformation under Jehu was like that under Henry King of England; who, when he saw that he could not otherwise shake off the yoke of the Roman Antichrist than by some disguise, pretended great zeal for a time: he afterwards raged cruelly against all the godly, and doubled (duplicavit -- duplicated) the tyranny of the Roman Pontiff: and such was Jehu. When we duly consider what was done by Henry, it was indeed an heroic valor to deliver his kingdom from the hardest of tyrannies: but yet, with regard to him, he was certainly worse than all the other vassals of the Roman Antichrist; for they who continue under that bondage, retain at least some kind of religion; but he was restrained by no shame from men, and proved himself wholly void of every fear towards God. He was a monster, (homo belluinus -- a beastly man) and such was Jehu. Now, when the Prophet says, I will avenge the slaughters of Jezreel upon the house of Jehu, it is no matter of wonder. How so? For it was the highest honour to him, that God anointed him king, that he, who was of a low family, was chosen a king by the Lord. He ought then to have stretched every nerve to restore God's pure worship, and to destroy all superstitions. This he did not; on the contrary, he confirmed them. He was then a robber, and as to himself, no minister of God. The meaning of the whole then is this: "Ye are not Israelites, (there is here only an ambiguity as to the pronunciation of one letter,) but Jezreelites;" which means, "Ye are not the descendants of Jacob, but Jezreelites;" that is, "Ye are a degenerate people, and differ nothing from king Ahab. He was accursed, and under him the kingdom became accursed. Are ye changed? Is there any reformation? Since then ye are obstinate in your wickedness, though ye proudly claim the name of Jacob, ye are yet unworthy of such an honour. I therefore call you Jezreelites." And the reason is added, For yet a little while, and I will visit the slaughters upon the house of Jehu. God now shows that the people were destitute of all glory. But they thought that the memory of all sins had been buried since the time that the house of Ahab had been cut off. "Why? I will avenge these slaughters," saith the Lord. It is customary, we know, with hypocrites, after having punished one sin, to think that all things are lawful to them, and to wish to be thus discharged before God. A thief will punish a murder, but he himself will commit many murders. He thinks himself redeemed, because he has paid God the price in punishing one man; but he lets go others, who have been his accomplices, and he himself hesitates not to commit many unjust murders. Since, then, hypocrites thus mock God, the Prophet now justly shakes off such senselessness, and says, I will avenge these slaughters. "Do ye think it a deed worthy of praise in Jehu, to destroy and root out the house of Ahab? I indeed commanded it to be done but he turned the vengeance enjoined on him to another end." How so? Because he became a robber; for he did not punish the sins of Ahab, because he did the same himself to the end of life, and continued to do the same in his posterity, for Jeroboam was the fourth from him in the kingdom. "Since, then, Jehu did not change the condition of the country, and ye have ever been obstinate in your wickedness, I will avenge these slaughters." This is a remarkable passage; for it shows that it is not enough, nay, that it is of no moment, that a man should conduct himself honourably before men, except he possesses also an upright and sincere heart. He then who punishes evil deeds in others, ought himself to abstain from them, and to measure the same justice to himself as he does to others; for he who takes to himself a liberty to sin, and yet punishes others, provokes against himself the wrath of God. We now then perceive the true sense of this sentence, I will avenge the slaughters of Jezreel, to be this, that he would avenge the slaughters made in the valley of Jezreel on the house of Jehu. It is added and I will abolish the kingdom of the house of Israel. The house of Israel he calls that which had separated from the family of David, as though he said, "This is a separated house." God had indeed joined the whole people together, and they became one body. It was torn asunder under Jeroboam. This was God's dreadful judgement; for it was the same as if the people, like a torn body, had been cut into two parts. But God, however, had hitherto preserved these two parts, as though they were but one body, and would have become the Redeemer of both people, had not a base defection followed. And the Israelites having become, as it were, putrified, so as now to be no part of his chosen people, our Prophet, by way of contempt and reproach, rightly calls them the house of Israel. It now follows – Hosea 1:5 5. And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel. This verse was intentionally added; for the Israelites were so inflated with their present good fortune, that they laughed at the judgement denounced. They indeed knew that they were well furnished with arms, and men, and money; in short, they thought themselves in every way unassailable. Hence the Prophet declares, that all this could not prevent God from punishing them. "Ye are," he says, "inflated with pride; ye set up your valour against God, thinking yourselves strong in arms and in power; and because ye are military men, ye think that God can do nothing; and yet your bows cannot restrain his hand from destroying you. But when he says, I will break the bow, he mentions a part for the whole; for under one sort he comprehends every kind of arms. But as to what the Prophet had in view, we see that his only object was to break down their false confidence; for the Israelites thought that they should not be exposed to the destruction which Hosea had predicted; for they were dazzled with their own power, and thought themselves beyond the reach of any danger, while they were so well fortified on every side. Hence the Prophet says, that all their fortresses would be nothing against God; for in that day, when the ripe time for vengeance shall come, the Lord will break all their bows, he will tear in pieces all their arms, and reduce to nothing their power. We are here warned ever to take heed, lest anything should lead us to a torpid state when God threatens us. Though we may have strength, though fortune (so to speak) may smile on us, though, in a word, the whole world should combine to secure our safety, yet there is no reason why we should felicitate ourselves, when God declares himself opposed to and angry with us. Why so? Because, as he can preserve us when unarmed whenever he pleases, so he can spoil us of all our arms, and

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reduce our power to nothing. Let this verse then come to our minds whenever God terrifies us by his threatening; and what it teaches us is, that he can take away all the defenses in which we vainly trust. Now, as Jezreel was the metropolis of the kingdom, the Prophet distinctly mentions the place, I will break in pieces the bow of Israel in the valley of Jezreel; that is, the Lord sees what sort of fortress there is in Samaria, in Jezreel; but he will make an end of you there, in the very midst of the land. Ye think that you have there a place of safety and a firm position; but the Lord will bring you to nothing even in the valley of Jezreel. It follows Hosea 1:6 6. And she conceived again -- and bare a daughter. And God said unto him -- Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away. The Prophet shows in this verse that things were become worse and worse in the kingdom of Israel, that they sinned, keeping within no limits, that they rushed headlong into the extremes of impiety. He has already told us, by calling them Jezreelites, that they were from the beginning rejected and degenerate; as though he said, "Your origin has nothing commendable in it; ye think yourselves to be very eminent, because ye derive your descent from holy Jacob; but ye are spurious children, born of a harlot: a brothel is not the house of Abraham, nor is the house of Abraham a brothel. Ye are then the offspring of debauchery." But he now goes farther and says, that as time advanced, they had ever been falling into a worse state; for this word, Loruchamah, is a more disgraceful name than Jezreel: and the Lord also denounces here his vengeance more openly, when he says, I will no more add to pursue with mercy the house of Israel rchm, rechem, means to pity, and also to love: but this second meaning is derived from the other; for rchm, rechem, is not simply to love, but to show gratuitous favor. By calling the daughter, then, Lo-ruchamah, God intimates that his favor was now taken away from the people. We know, indeed, that the people had been freely chosen; for if the cause of adoption be inquired for, it must be said to have been the mere mercy and goodness of God. Now then God, in repudiating the people, says, "Ye are like a daughter whom her father casts away and disowns, because he deems her unworthy of his favor." We now, then, comprehend the design of the Prophet; for, after having shown the Israelites to have been from the beginning spurious, and not the true children of Abraham, he now adds, that, in course of time, they had become so corrupt, that God would now utterly disown them, and would no longer deem them as his house. He, therefore, charges them with something more grievous than before, by saying, Call this daughter Loruchamah;' for she was born after Jezreel. Here he describes by degrees the state of the people, that it continually degenerated. Though they were at the beginning depraved; but they were now, after the lapse of some time, utterly unworthy of God's favor. I will no more add, he says, to pursue with favor the house of Israel. God here shows what constant forbearance he had exercised towards this people. I will no more add, he says; as though the Lord had said, "I do not now sally forth at the first heat of wrath to take vengeance on you, as passionate men are wont to do, who seize the sword as soon as any affront is given; I become not so suddenly hot with anger. I have, therefore, hitherto borne with you; but now your obstinacy is intolerable; I will not then bear with you anymore." The Prophet, as we see, evidently intimates that the Israelites had very long abused the Lord's mercy, while he spared them, so that now the ripe time of vengeance had come; for the Lord had, for many years showed his favor to them, though they never ceased at any time to seek destruction to themselves. Hence we learn, as stated yesterday, that the Prophet's vehemence was not hasty: for God had before given warnings, more than sufficient, to the Israelites; he had also forgiven them many sins; he had borne with them until the state of things proved that they were altogether incurable. Since, then, the forbearance of God produced no effect on them, it was necessary to come to this last remedy, that the Lord should, as it were, with a drawn sword, appear as a judge to take vengeance. He afterwards says, ky nsv' 's' lhm, ki neshua asha lem. This sentence is variously explained. Some think that the verb is derived from the root nsh, nesche, with a final h, he; which means "to forget", as though it was said "By forgetting, I will forget them;" and the sense is not unsuitable. The Chaldean paraphraser wholly departs from this meaning, for he renders the clause, "By sparing, I will spare them." There is no reason for this; for God, as the context clearly shows, does not yet promise pardon to them; this meaning, then, cannot stand. They come nearer to the design of the Prophet who thus translate, "I will bring to them," that is, the enemy; for ns', nesha, signifies to take, and also to bring into the middle. But I prefer embracing their opinion who consider that lhm, lem, is placed here for 'vtm, autem; for the servile letter l, lamed, has often the same meaning with the particle 't, at, which is prefixed to an objective case. Then the rendering is, literally given, "For, by taking away, I will take them away:" and the Hebrews often use this mode of speaking, and the sense is plainer, "By taking away, I will take them away." Some render the passage, "I will burn them;" but this explanation is rather harsh. I am satisfied with the meaning, to take, but I understand it in the sense of taking away. Then it is, "By taking away, I will take them away." And this is what the following verse confirms; for when the Prophet speaks of the house of Judah, the Lord says, "With mercy will I follow the house of Judah, and will save them." The Prophet sets "to save" and "to take away" in opposition the one to the other. We may then learn by the context what he meant by these words, and that is, that Israel had hitherto stood through the Lord's mercy; as though he said, "How has it happened that ye continue as yet alive? Do you think yourselves to be safe through your own valor? Nay, my mercy has hitherto preserved you. Now, then, when I shall withdraw my favor from you, your ruin will be inevitable; you must necessarily perish, and be brought to nothing: for as I have hitherto preserved you, so I will utterly tear you away and destroy you." A profitable lesson may be farther gathered from this passage, and that is, that hypocrites deceive themselves when they boast of the present favor of God, and, at the same time, exult without any fear against him; for as God for a time spares and tolerates them, so he can justly destroy and reduce them to nothing. But the next verse must be also joined. Hosea 1:7 7. But I will have mercy upon the house of Judah, and will save them by the Lord their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen. This verse sufficiently proves what I said yesterday, that the Prophet was specifically appointed to the kingdom of Israel; for he seems here to speak favorably of the Jews, who yet, we know, had been severely and deservedly reproved by their own teachers. For what does Isaiah say, after having spoken of the dreadful corruptions which then prevailed in the kingdom of Israel? Come,' he says, into the house of Judah, they at least continue as yet pure: there,' he says, all the tables are full of vomiting; they are drunken; there reigns also the contempt of God and all impiety,' (Isaiah 28:8.) We see then that the Jews were not a virtuous people, of whom the Prophet has spoken so honorably. For though the exterior worship of God continued at Jerusalem, and the temple, at least under Uzziah and Jotham, was free from every superstition, and also under king Hezekiah; yet the morals of the people, we know, were very corrupt. Avarice, and cruelty, and every kind of fraud, reigned there, and also filthy lusts. The conduct, then, of that people was nothing better than that of the Israelites. Why, then, does the Prophet dignify them with so great an honor as to exempt them from God's vengeance? Because he had an eye to the people to whom he was appointed a Prophet. He therefore institutes a comparison. He interferes not with the Jews, for he knew that they had faithful pastors who reproved their sins; but he continued among his own hearers. But this comparison served, in an especial manner, to touch the hearts of the people of Israel; for the Prophet, we know, made this reference particularly for this end, to condemn fictitious worship. He now sets the worship at Jerusalem in opposition to all those superstitions which Jeroboam first introduced, which Ahab increased, and all their posterity followed. Hence he says, "I will show favor" to the house of Judah. That we may better understand the mind of the Prophet, it may be well to repeat what we said yesterday: -- The kingdom of Judah was then miserably wasted. The kingdom of Israel had ten tribes, the kingdom of Judah only one and a half, and it was also diminished by many slaughters; yea, the Israelites had spoiled the temple of the Lord, and had taken all the gold and silver they found there. The Jews, then, had been reduced to a very low state, they hardly dared to mutter; but the Israelites, as our Prophet will hereafter tell us, were like beasts well fed. Since, then, they despised the Jews, who seemed despicable in the eyes of the world, the Prophet beats down this vain confidence, and says, With mercy will I follow the house of Judah "The house of Judah seems now to be almost nothing, for they are few in number, nor are they very strong, and wealth abounds not among them as among you; but with them shall dwell my favor, and I will take it away from you." It afterwards follows, And I will save them by Jehovah their God. Salvation is here set in opposition to the destruction which the Prophet mentioned in the last verse. But Hosea shows that salvation depends not in the least either on arms or on any of the intervenients, as they say, of this world; but has its foundation only on God's favor. I will save them, he says -- why? Because my favor will I show them This connection ought to be carefully noticed. Where the Lord's favor is, there is life. You art our God, then we shall never perish,' as it is written in the first chapter of Habakkuk. Hence the Prophet here connects salvation with God's gratuitous favor; for we

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cannot continue safe, but as long as God is propitious to us. He has, on the other hand, declared that it would be all over with the Israelites as soon as God would take away from them his favor. But he says, By Jehovah their God. An antithesis is to be understood here between the false gods and Jehovah, who was the God of the house of Judah. It is the same as though the Prophet said, "You indeed profess the name of God, but you worship the devil and not God: for ye have nothing to do with Jehovah, with the God who is the creator and maker of heaven and earth; for he dwells in his own temple; he pledged his faith to David, when he commanded him to build a temple for him on mount Zion; he dwells there between the cherubim, as the Prophets invariably declare: but the true God is become exiled from you." We hence see how he condemns here all the worship which the Israelites then so highly valued. Why did he do so? Because it was not acceptable to God. And this passage deserves to be noticed, for we see how stupid men are in this respect. When once they are persuaded that they worship God, they are seized by some fascination of Satan so as to become delighted with all their own dotages, as we see to be the case at this day with the Papists, who are not only insane, but doubly frantic. If anyone reproves them and says, that they worship not the true God, they are instantly on fire -- "What! Does not God accept our worship?" But the Prophet here shows by one word that Jehovah is not in any place, except where he is rightly worshipped according to the rule of his word. I will save them, he says -- How? By Jehovah their God; and God himself speaks: He might have said, "I will save them by myself;" but it was not without reason that he used this circuitous mode of speaking; it was to show the Israelites that they had no reason to think that God would be propitious to them. How so? Because God had chosen an habitation for himself on mount Zion and in Jerusalem. A fuller declaration afterwards follows, I will save them neither by the bow, nor by the sword, nor by war, nor by horses, nor by horsemen. But this clause, by God's favor, I will explain tomorrow. Grant, Almighty God, that as we were from our beginning lost, when you were pleased to extend to us your hand, and to restore us to salvation for the sake of your Son; and that as we continue even daily to run headlong to our own ruin, -- O grant that we may not, by sinning so often, so provoke at length your displeasure as to cause you to take away from us the mercy which you have hitherto exercised towards us, and through which you have adopted us: but by your Spirit destroy the wickedness of our heart, and restore us to a sound mind, that we may ever cleave to you with a true and sincere heart, that being fortified by your defense, we may continue safe even amidst all kinds of danger, until at length you gather us into that blessed rest, which has been prepared for us in heaven by our Lord Jesus Christ. Amen. Third Lecture We have to explain first this clause, I will save the house of Judah neither by the bow, nor by the sword, nor by war, nor by horses, nor by horsemen. What the Prophet had touched upon before is here more clearly expressed, and that is, that God has no need of foreign aids, for he is content with his own power. But Hosea continues his contrast; for the people of Israel, as they possessed much carnal power, thought themselves, as they say, beyond the reach of darts: but the kingdom of Judah was exposed to all dangers, as it was not powerful in forces and arms. This folly the Prophet exposes to contempt, and says, that safety is dependent on God alone, that men in vain trust in their own valor, and that there is no reason why the needy and destitute should despair of their safety, as God alone is abundantly sufficient to preserve the faithful. The meaning then is, that though the destitute condition of the kingdom of Judah was an object of contempt to all, yet this would be no obstacle, that it should not be preserved through God's favor, though it obtained no aid from men. And let us learn from this place, that we are not so preserved by the Lord, that he never employs any natural means; and further, that when he has no recourse to them, he is abundantly sufficient to secure our safety. We ought then so to ascribe our safety to the Lord as not to think that any thing comes to us through ourselves, or through angels, or through men. Let us now proceed -Hosea 1:8-9 8. Now when she had weaned Loruhamah, she conceived, and bare a son. 9. Then said God, Call his name Loammi: for ye are not my people, and I will not be your God The weaning the Prophet mentions here is by some understood allegorically; as though he said, that the people would for a time be deprived of prophecies, and of the priesthood, and of other spiritual gifts: but this is frigid. The Prophet here, I have no doubt, sets forth the patience of God towards that people. The Lord then, before he had utterly cast away the Israelites, waited patiently for their repentance, if, indeed, there was any hope for it; but when he found them to be ever like themselves, he then at length proceeded to the last punishment. Hence Hosea says, that the daughter, who was the second child, was weaned; as though he said, that the people of Israel had not been suddenly cast away, for God had with long patience borne with them, and thus suspended heavier judgement, until, having found their wickedness to be unhealable, he at length commenced what follows, call the third child Lo-ammi. The reason is added: for ye are not my people, and I will not hereafter be your God. This, as I have said, is the final disowning of them. They had been before called Jezreelites, and then by the name of the daughter God testified that he was alienated from them; but now the third name is still more grievous, You are not my people; for God here abolishes, in a manner, the covenant he made with the holy fathers, so that the people would cease to have any preeminence over other nations. So then the Israelites were reduced to a condition in which they differed nothing from the profane Gentiles; and thus God wholly disinherited them. The Prophet, doubtless, was not well received, when he denied them to be God's people, who had yet descended from Abraham according to the flesh, who had ever been so accounted, and who continued proudly to boast of their election. But let us hence learn, that those awfully mistake who are blind to their own vices, because God spares and indulges them. For we must ever remember what I have said before, that the kingdom of Israel was then opulent; and yet the Prophet denies them, who flourished in strength, and power, and riches, to be God's people. There is then no reason for hypocrites to felicitate themselves in prosperity; but they ought, on the contrary, to have regard to God's judgement. But though these, as we see to be the case, heedlessly despise God, yet this passage reminds us carefully to beware lest we abuse the present favors of God. It follows -Hosea 1:10 10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, You are not my people, there it shall be said unto them, You are the sons of the living God. Now follows consolation, yet not unmixed. God seems here to meet the objections which we know hypocrites had in readiness, whenever the Prophets denounced destruction on them; for they accused God of being unfaithful if he did not save them. Arrogating to themselves the title of Church, they concluded that it would be impossible for them to perish for God would not be untrue in his promises. "Why! God has promised that his Church shall be for ever: we are his Church; then we are safe, for God cannot deny himself." In what they took as granted they were deceived; for though they usurped the title of Church, they were yet alienated from God. We see that the Papists swell with this pride at this day. To excuse all their errors they set up against us this shield, "Christ promised to be with his own to the end of the world. Can the spouse desert his Church? Can the Son of God, who is the eternal Truth of the Father, fail in his faithfulness?" The Papists magnificently extol the faithfulness of Christ, that they may bind him to themselves: but at the same time, they consider not that they are covenant breakers; they consider not that they are manifestly the enemies of God; they consider not that they have divorced themselves from him. The Prophet, therefore seeing that he had to do with proud men, who were wont to arraign the justice of God, says, The number of the children of Israel shall be as the sand of the sea; that is, "When the Lord shall cut you off, still safe will remain this promise which was given to Abraham; Look at the stars of heaven, number, if you can, the sand of the sea; so shall your seed be,'" (Genesis 15:5.) We indeed know, that whenever the Prophets severely reproved the people and denounced destruction, this was ever opposed to them, "What! can it be that the Lord will destroy us? What would then become of this promise, Your seed shall be as the stars of heaven and as the sand of the sea?" Hence the Prophet here checks this vain-confidence, by which hypocrites supported themselves against all threatening, "Though God may cut you off, he will yet continue true and faithful to the promise, that Abraham's seed shall be innumerable as the sand of the sea." I indeed admit that the Prophet here gave hope of salvation to the faithful; for it is certain that there were some remaining in the kingdom of Israel. Though the whole body had revolted, yet God, as it was said to Elijah, had preserved to himself some seed. The Prophet then was unwilling to leave the faithful, who remained among that lost people, without hope of salvation; but, at the same time, he had regard to hypocrites, as we have already stated. We now see the design of the Prophet, for he teaches that there would be such a vengeance as he had spoken of, though God would not yet be forgetful of his word; he teaches that there would be such a casting away of the people, though God's election would yet remain firm and unchangeable; in short, he teaches that the adoption by which God had chosen the offspring of

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Abraham as his people would not be void. This is the import of the whole. Then the number of the children of Israel shall be as the sand of the sea, which is not to be measured nor numbered. He afterwards adds, And it shall be in the place where it had been said to them, (shall be said, literally,) You are not my people; there it shall be said, You are the sons of the living God It has been asked, whether this prophecy belongs to the posterity of those who had been dispersed. This, indeed, would be strange; for so long a time has passed away since their exile, and dejected and broken, they dwell at this day in mountains and in other desert places; at least many of them are in the mountains of Armenia, some are in Media and Chaldea; in short, throughout the whole of the East. And since there has been no restoration of this people, it is certain that this prophecy ought not to be restricted to seed according to the flesh. For there was a prescribed time for the Jews, when the Lord purposed to restore them to their country; and, at the end of seventy years, a free return was granted them by Cyrus. Then Hosea speaks not here of the kingdom of Israel, but of the Church, which was to be restored by a return, composed both of Jews and of Gentiles. So Paul, a fit interpreter of this passage, reminds us, Whom he has called, not only of the Jews but also of the Gentiles; as he says by Hosea, I will call a people, who were not mine, my people; and her beloved, who was not beloved: and it shall be, where it had been said to them, You are not my people; there shall they be called the sons of the living God,' (Romans 9:24, etc.) Paul applies this passage, and that rightly, to the whole body of the faithful, collected without any difference, from the Jews as well as from the Gentiles: for otherwise, as we have said, the correctness and truth of prophecy would not be evident: and this view also agrees best with the design of the Prophet which I have just explained. For, since hypocrites in a manner tie to themselves the power of God, the Prophet says, that God can, if he chooses, raise up in an instant a new Church, which would exceed in number the sand of the sea. How so? God will create a Church for himself. From what? From stones, from nothing: for, as Paul says elsewhere, he calls those things which are not, as though they were,' (Romans 4:17.) At the same time, God, as it has been said, by his goodness contended with the wickedness of that people; for though they rejected his favor, yea, and obstinately thrust it away from themselves, yet such perverseness did not hinder the Lord from preserving a remnant for himself. Now, this passage teaches, that they are very perverted in notions, who, by their own feelings, form a judgement of the state of the Church, and accuse God of being unfaithful, when its external appearance does not correspond with their opinion. So the Papists think; for except they see the splendor of great pomp, they conclude that no Church remains in the world. But God at one time so diminishes the Church, that it seems to be almost reduced to nothing; at another time, he increases and multiplies it beyond all hope, after having raised it, as it were, from death. Isaiah says in Isaiah 10:22, Were the number of the children of Israel as the sand of the sea, a remnant only shall be saved. The Prophet there designedly exposes to scorn the hypocrites, who falsely pleaded that prophecy, Look on the stars of heaven, and on the sand of the sea, if thou can't number them; so shall thy seed be.' Since, then, Isaiah saw that hypocrites, relying on that prophecy, were rising so perversely against him, he said, "Be it so, be it so, that ye are as the stars of heaven, and as the sand of the sea; yet a remnant only shall be saved;" which means, "The Lord will at last cut you down, and reduce you to so small a number, that ye shall be extremely few." Now, on the other hand, Hosea says, That after the Israelites shall be reduced to a very small number, that nothing but waste and solitude will appear, then the Lord will restore the Church beyond all human thoughts and will prove that he had not in vain promised to Abraham that his seed would be as the sand of the sea. Since, then, the Lord wonderfully defends his Church, and preserves it in this world, so that at one time he seems to bury it, and then he raises it from death; at one time he cuts it down as to its outward appearance, and then afterwards he renews it; we ought to take heed, lest we measure according to our own judgement and carnal reason, what the Lord declares respecting the preservation of his Church. For its safety is often hid from the eyes of men. However the case may be, God does not bind himself here to human means, nor to the order of nature, but his purpose is to surpass by his incredible power whatever the minds of men can conceive. Thus then ought this passage, The number of the children of Israel shall be as the sand of the sea, to be expounded: God will gather his Church from all quarters, from the Gentiles as well as from the Jews when the whole world will think it to be extinct. And it shall be in the place where it had been said, You are not my people; there it shall be said, You are the sons of the living God The Prophet, in these words, amplifies by a comparison the grace of God; as though he said, "When God shall restore anew his Church, its state shall be more excellent than before." How so? "They shall not only," he says, "be the people of God, but also the sons of the living God;" which means, that God will more familiarly show himself a Father to those, whom he will thus suddenly gather into one body. I indeed allow that the ancients under the law were honored with this title; but we ought to attend to the present passage; for the Prophet contrasts the two clauses, the one with the other: And it shall be in the place where it had been said, Ye are not my people; it shall be said there, Ye are the sons of the living God He might have said, "And it shall be in the place where it had been said, Ye are not my people; there it shall be said, Ye are not my people:" but he ascends higher; God will confer more honor on his new people, for he will more clearly manifest his favor to them by this title of adoption: and it belongs in common to all, to the Gentiles as well as to the Israelites. We ought not to apply this, as it is commonly done, exclusively to the Gentiles: for Hosea speaks not here only of the Church which God attained for himself from the Gentiles, but of the whole Israel of God, a part of whom is the seed of Abraham. Let us then know that God here offers his grace generally, to the Israelites as well as to the Gentiles, and testifies, that after having justly cast away this people, he would make all to know that he had not been unmindful of his covenant, for he would attain to himself a much larger Church -- from whom? From the children of Abraham, as it has been said, as well as from strangers. And there is an important meaning in the verb, It shall be said:' It shall be where it had been said, Ye are not my people, there it shall be said, -- The Prophet means, that our salvation appears not, before the Lord has begun to testify to us of his good-will. Hence the beginning of our salvation is God's call, when he declares himself to be propitious to us: without his word, no hope shines on us. Hosea might have said, It shall be in the place where it had been said, You are not my people, there they shall begin to be the sons of God:' but he expresses more, It shall be where it had been said, You are not my people, there it shall be said, You are the sons of the living God.' As to the first clause, it must be referred to the threatenings which have been already explained; and in this way was also checked the contumacy of the people, who heedlessly despised all the Prophets. "What! God has bound himself to us: we are the race of Abraham; then we are a holy and elect nation." But the Prophet here claims authority to himself as a teacher: "I am a herald of God's vengeance, and seriously proclaim to you your rejection: there is then no reason why you should now harden your hearts and close your ears; for now at length will follow the execution of that vengeance which I now declare to you." The Prophet then declares here that he had not rashly pronounced what we before noticed, that it was not an empty bug bear, but that he had spoken in the Lord's name; as Paul also says, Vengeance is prepared by us against all them who extol themselves against Christ,' (2 Corinthians 10:6.) And we see also what was said to Ezekiel, Go and besiege Jerusalem; turn your face, and stand there until you storm it, until you overthrow it.' The prophet was not certainly furnished with an army, so that he could make an attack upon Jerusalem: but God means there that there is power enough in his word to destroy all the ungodly. So also Hosea signifies the same here: "When by the word alone the Israelites shall be cast away it shall be said, You are the sons of the living God." Let us then know, that God rises upon us with certain salvation, when we hear him speaking to us. It follows -Hosea 1:11 11. Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land; for great shall be the day of Jezreel. The Prophet speaks here peculiarly of the children of Abraham; for though God would make no more account of them than of other nations, he yet wished it to be ascribed to his covenant, that they in honor excelled others; and the right of primogeniture, we know, is everywhere given to them. Then as Abraham's children were first-begotten in the Church, even after the coming of Christ, God here especially addresses them, Ascend together from the land shall the children of Israel and the children of Judah, and they shall assemble together, and appoint for themselves one head.. In the last verse, Hosea spoke of the universal gathering of the Church; but now he confines his address to the natural race of Abraham. Why? Because God commenced a restoration with that people, when he extended his hand to the miserable exiles to bring them back from the Babylonian captivity to their own country. As then this was the beginning of the gathering, the Prophet, not without reason, turns his

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address here to them, and thus sets them in higher honor, not that they were worthy, not that they could by any merit claim this dignity; but because God would not make void his covenant, and because he had chosen them that they might be the first-begotten, as it has been already stated, and as they are also elsewhere called, My first-begotten is Ephraim,' (Jeremiah 31:9). We now then understand the order and arrangement of the Prophet, which is to be carefully noticed, and the more so, because interpreters confound all these things, and make no distinctions, when yet the Prophet has not here mingled together the children of Israel and the children of Judah with the Gentiles, except for a certain purpose. Let us now consider the words of the Prophet. Assembled together, he says, shall be the children of Israel and the children of Judah. No doubt, the Prophet has in view the scattering, which had now lasted more than two hundred years, when Jeroboam had led away the ten tribes. Inasmuch as the body became then torn asunder, the Prophet says, Together shall be gathered the children of Judah and the children of Israel. And designedly does he thus speak, lest the Israelites should congratulate themselves on their own power; since they were a mutilated body without a head; for the king of Israel, properly speaking, was not legitimate. The Lord had indeed anointed Jeroboam; and afterwards Jehu, I admit, had been anointed; but it was done for the sake of executing judgment. For when the Lord intended really to bless the people, he chose David to rule over them; and then he committed the government over all the children of Abraham to the posterity of David. There was therefore no legitimate head over the people of Israel. And the Prophet intended distinctly to express this by saying, Gathered together shall be the children of Judah and the children of Israel; which means this, "Ye are now secure, because fortune smiles on you; because you are overflowing with money and all good things; because ye are terrible to your neighbors; because ye have cities well-fortified; but your safety depends on another thing, even on this, that ye be one body under one head. For ye must be miserable except God rules over you; and the only way in which this can be is, that ye be under the government of David. Your separation, then, proves your state to be accursed; your earthly happiness, in which you congratulate yourselves, is unhappiness before God." The Prophet then reminded the people of Israel that God would at last deal kindly with them by restoring them to their first unity. The import of the whole then is, that the children of Abraham shall then at length be blessed, when they shall unite again in one body, and when one head shall rule over them. They shall then be gathered together, and appoint one head. The Prophet shows here also what kind of assembling this will be which he mentions, which was to be this, they shall be gathered under the government of one king. For whenever God speaks of the restoration of the people, he ever calls the attention of the faithful to David: David shall rule, there shall be one shepherd.' Then one king and one head shall be among them. We now perceive the design of the Prophet. But this passage clearly teaches, that the unity of men is of no account before God, except it originates from one head. Besides, it is well known that God set David over his ancient people until the coming of Christ. Now, then, the Church of the Lord is only rightly formed, when the true David rules over it; that is, when all with one consent obey Christ, and submit to his bidding, (pendebunt ab ejus nutu hang on his nod:) and how Christ designs to rule in his Church, we know; for the scepter of his kingdom is the gospel. Hence, when Christ is honored with the obedience of faith, all things are safe; and this is the happy state of the Church, of which the Prophet now speaks. It seems, indeed, strange, that what is peculiar to God should be transferred to men that is, to appoint a king. But the Prophet has, by this expression, characterized the obedience of faith; for it is not enough that Christ should be given as a king, and set over men, unless they also embrace him as their king, and with reverence receive him. We now learn, that when we believe the gospel we choose Christ for our king, as it were, by a voluntary consent. He afterwards subjoins, They shall ascend from the land. He expresses more than at the beginning of the verse; for he says, that God would restore them from exile to their own country. He then promises what was very necessary, that exile would be no hindrance to God to renew his Church; for it was the people's ruin to be removed far from their country, and consequently to be deprived of their promised inheritance during their dispersion among heathen nations. The Lord then takes away this difficulty, and distinctly declares, that though for a time they should be as wholly destroyed, they shall yet come again to their own land. They shall, therefore, ascend (this is said with regard to Judea, for it is higher than Chaldea) they shall, therefore, ascend from Chaldea and other places in which they had been dispersed. We now understand what the Prophet means by saying, Gathered together shall be the children of Israel and the children of Judah that is, into one body; and further, they shall appoint for themselves one head. This is the manner of the gathering; and it must be also added, that the Church then obeys God, when all, from the first to the last, consent to one head: for it is not enough to be constrained, unless all willingly offer themselves to Christ; as it is said in Psalm 110, "There shall be a willing people in the day in which the King will call his own.' Then the Prophet intended to express the obedience of faith, which the faithful will render to Christ, when the Lord shall restore them. And they shall ascend, he says, from the land; for great shall be the day of Jezreel. It may be asked, why does he here call the day of Jezreel great; for it seems contrary to prophecy? This passage may be explained in two ways. Great shall be the day of Jezreel, some say, because God will sow the people whom he had before scattered. So they think that the Prophet, as in a former instance, alludes to the word, Jezreel. But the sense seems to me to be another. I do not restrict this clause to the last, nor to the promise, but apply it to the slaughter which has been before mentioned; for they correspond with one another. They shall ascend from the land; for great shall be the day of Jezreel. The Israelites were as yet resting in their nests, and thought that they could not by any means be torn away; besides, the kingdom of Judah did not then fear a near destruction. The Prophet, therefore, intimates here, that there would be a need of some signal and extraordinary remedy; for it shall be the severe and dreadful slaughter in the day of Jezreel. We now perceive the real meaning of the Prophet, They shall ascend from the land; for [great shall be the day of Jezreel. They might, indeed, have otherwise objected, and said, "Why do you thus prophesy to us about ascending? What is this ascending? Do we not rest quietly in the inheritance which God formerly promised to our fathers? What you mean, then, by this ascending?" The Prophet here rouses them, and reminds them that they had no reason to trust in their now quiet state, as wine settled on its lees; and this very similitude is even used in another place, (Jeremiah 48:11.) The Prophet here declares, that there would be a most dreadful slaughter, which would call for the signal mercy of God; for he would in a wonderful manner restore the people, and draw them out like the dead from their graves: for great then shall be the day of Jezreel; that is, "As the calamity which the Lord shall bring on you will be grievous and dreadful, I do not in vain promise to you this return and ascending." This seems to be really the meaning of the Prophet. Prayer Grant, Almighty God, that as we have not only been redeemed from Babylonian exile, but have also emerged from hell itself; for when we were the children of wrath you didst freely adopt us, and when we were aliens, you did in your infinite goodness open to us the gate of your kingdom, that we might be made thy heirs through the Son, O grant that we may walk circumspectly before you, and submit ourselves wholly to you and to your Christ, and not feign to be his members, but really prove ourselves to be his body, and to be so governed by his Spirit, that you may at last gather us together into thy celestial kingdom, to which thou daily invite us by the same Christ our Lord. Amen. Chapter 2 Fourth Lecture Hosea 2:1 1. Say unto your brethren, Ammi; and to your sisters, Ruhamah. The Prophet having spoken of the people's restoration, and promised that God would some time receive into favor those whom he had before rejected, now exhorts the faithful mutually to stir up one another to receive this favor. He had previously mentioned a public proclamation; for it is not in the power of men to make themselves the children of God, but God himself freely adopts them. But now the mutual exhortation of which the Prophet speaks follows the proclamation; for God at the same time invites us to himself. After we are taught in common, it remains then that each one should extend his hand to his brethren, that we may thus with one consent be brought together to the Lord. This then is what the Prophet means by saying, Say you to your brethren, my omi, and to your sisters rvchmh ruchamah; that is, since I have promised to be propitious to you, you can now safely testify this to one another. We then see that this discourse is addressed to each of the faithful, that they may mutually confirm themselves in the faith after the Lord shall offer them favor and reconciliation. Let us now jproceed -Hosea 2:2 2. Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts;

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The Prophet seems in this verse to contradict himself; for he promised reconciliation, and now he speaks of a new repudiation. These things do not seem to agree well together that God should embrace, or be willing to embrace, again in his love those whom he had before rejected, -- and that he should at the same time send a bill of divorce, and renounce the bond of marriage. But if we weigh the design of the Prophet, we shall see that the passage is very consistent, and that there is in the words no contrariety. He has indeed promised that at a future time God would be propitious to the Israelites: but as they had not yet repented, it was needful to deal again more severely with them, that they might return to their God really and thoroughly subdued. So we see that in Scripture, promises and threatening are mingled together, and rightly too. For were the Lord to spend a whole month in reproving sinners they may in that time fall away a hundred times. Hence God, after showing to men their sins adds some consolation and moderates severity, lest they should despond: he afterwards returns again to threatening, and does so from necessity; for though men may be terrified with the fear of punishment, they do not yet really repent. It is then necessary for them to be reproved not only once and again but very often. We now then perceive what the Prophet had in view: he had spoken of the people's defection; afterwards he proved that the people had been justly rejected by the Lord; and then he promised the hope of pardon. But now seeing that they still continued obstinate in their vices, he reproves again those who had need of such chastisement. He, in a word, has in view their present state. Almost all so expound this verse as if the Prophet addressed the faithful: and with greater refinement still do they expound, who say, that the Prophet addresses the faithful who had fallen away from the synagogue. They have and I have no doubt, been much deceived; for the Prophets on the contrary, shows here that God was justly punishing the Israelites, who were wont to excuse themselves in the same way as hypocrites are wont to do. When the Lord treated them otherwise than according to their wishes, they expostulated, and raised up contention -- "What does this mean?" So do we find them introduced as thus speaking, by Isaiah. [Isaiah 58:1-3.] There, indeed, they fiercely contend with God, as if the Lord dealt with them unjustly, for they seemed not conscious of having done any evil. Hence the Prophet, seeing the Israelites so senseless in their sins, says, Contend, contend with your mother. He speaks here in the person of God: and God, as it has been stated, uses the similitude of a marriage. Let us now see what is the import of the words. When a husband repudiates his wife, he fixes a mark of disgrace on the children born by that marriage: their mother has been divorced; then the children, on account of that divorce, are held in less esteem. When a husband repudiates his wife through waywardness, the children justly regard him with hatred. Why? "Because he loved not our mother as he ought to have done; he has not honored the bond of marriage." It is therefore usually the case, that the children's affections are alienated from their father, when he treats their mother with too little humanity or with entire contempt. So the Israelites, when they saw themselves rejected, wished to throw the blame on God. For by the name, "mother", are the people here called; it is transferred to the whole body of the people, or the race of Abraham. God had espoused that people to himself, and wished them to be like a wife to him. Since then God was a husband to the people, the Israelites were as sons born by that marriage. But when they were repudiated, the Israelites said, that God dealt cruelly with them, for he has cast them away for no fault. The Prophet now undertakes the defense of God's cause, and speaks also in his person, Contend, contend, he says with your mother In a word, this passage agrees with what is said in the beginning of Isaiah 50:1, Where is the bill of repudiation? Have I sold you to my creditors? But you have been sold for your sins, and your mother has been repudiated for her iniquity.' Husbands were willing to give a bill of divorce to their wives, that they themselves might see it: for it freed them from every reproach, inasmuch as the husband bore a testimony to his wife: "I dismiss her, not that she has been unfaithful, not that she has violated the bond of marriage; but because her beauty does not please me, or because her manners are not agreeable to me." The law compelled the husband to give such a testimony as this. God now says by his Prophet, "Show me now the bill of repudiation: have I of my own accord cast away your mother? No, I have not done so. Ye cannot accuse me of cruelty, as though her beauty did not please me, and as though I had followed the common practice approved by you. I have not willingly rejected her, nor at my own pleasure, and I have not sold her to my creditors, as your fathers were sometimes wont to do, as to their children, when they were in debt." In short, the Lord shows there that the Jews were to be blamed, that they were rejected together with their mother. So he says also in this place, Contend, contend with your mother; which means, "Your dispute is not with me:" and by the repetition he shows how deeply engrained was their perverseness, for they never ceased to glamour against God. We now see the real meaning of the Prophet. In vain then do they philosophise, who say that the mother was to be condemned by her own children; because, when they shall be converted to their former faith, they ought then to condemn the synagogue. The Prophet meant no such thing; but, on the contrary, he brings this charge against the Israelites, that they had been repudiated for the flagitious conduct of their mother, and had ceased to be counted the children of God. For the comparison between husband and wife is here to be understood; and then the children are placed as it were in the middle. When the mother is dismissed, the children indignantly say that the father has been too inhuman if indeed he willfully divorces his wife: but when a wife becomes unfaithful to her husband, or prostitutes herself to any shameful crime, the husband is then free from every blame; and there is no cause for the children to expostulate with him; for he ought thus to punish a shameless wife. God then shows that the Israelites were justly rejected, and that the blame of their rejection belonged to the whole race of Abraham; but that no blame could be imputed to him. And for a reason it is added, Let her then take away her fornication from her face, and her adulteries from the midst of her breasts The Prophet, by saying, "Let her then take away her fornications", (for the copulative v, vau, ought to be regarded as an illative,) confirms what we have just now said; that is that God had stood to his pledged faith, but that the people had become perfidious; and that the cause of the divorce or separation was, that the Israelites persevered not, as they ought to have done, in the obedience of faith. Then God says, Let her take away her fornications. But the phrase, Let her take away from her face and from her breasts, seems singular; and what does it mean? Because women commit fornication neither by the face nor by the breasts. It is evident the Prophet alludes to meretricious finery; for harlots, that they may entice men, sumptuously adorn themselves, and carefully paint their face and decorate their breasts. Wantonness then appears in the face as well as in the breasts. But interpreters do not touch on what the Prophet had in view. The Prophet, no doubt, sets forth here the shamelessness of the people; for they had now so hardened themselves in their contempt of God, in their ungodly superstitions, in all kinds of wickedness, that they were like harlots, who conceal not their baseness, but openly prostitute themselves, yes, and exhibit tokens of their shamelessness in their eyes as well as in every part of their bodies. We see then that the people are here accused of disgraceful impudence as they had grown so callous as to wish to be known to be such as they were. In the same way does Ezekiel set forth their reproachful conduct, Spread has the harlot her feet, she called on all who passed by the way,' (Ezekiel 16:25.) We now then understand why the Prophet expressly said, Let her take away from her face her fornication, and from her breasts her adulteries: for he teaches that the vices of the people were not hidden, and that they did not now sin and cover their baseness as hypocrites do, but that they were so unrestrained in their contempt of God, that they were become like common harlots. Here is a remarkable passage; for we first see that men in vain complain when the Lord seems to deal with them in severity; for they will ever find the fault to be in themselves and in their parents: yea, when they look on all impartially, they will confess that all throughout the whole community are included in one and the same guilt. Let us hence learn, whenever the lord may chastise us, to come home to ourselves, and to confess that he is justly severe towards us; yea, were we apparently cast away, we ought yet to confess, that it is through our own fault, and not through God's immoderate severity. We also learn how frivolous is their pretext, who set up against God the authority of their fathers, as the Papists do: for they would, if they could, call or compel God to an account, because he forsakes them, and owns them not now as his Church. "What! has not God bound his faith to us? Is not the Church his spouse? Can he be unfaithful?" So say the Papists: but at the same time they consider not, that their mother has become utterly filthy through her many abominations; they consider not, that she has been repudiated, because the Lord could no longer bear her great wickedness. Let us then know, that it is in vain to bring against God the examples of men; for what is here said by the Prophet will ever stand true, that God has not given a bill of divorce to his Church; that is, that he has not of his own accord divorced her, as peevish and cruel husbands are wont to do, but that he has been constrained to do so, because he could no longer connive at so many abominations. It now follows -Hosea 2:3 3. Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst.

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Though the Prophet in this verse severely threatens the Israelites, yet it appears from a full view of the whole passage, that he mitigates the sentence we have explained: for by declaring what sort of vengeance was suspended over them, except they timely repented, he shows that there was some hope of pardon remaining, which, as we shall see, he expresses afterwards more clearly. He now begins by saying, Lest I strip her naked, and set her as on the day of her nativity This alone would have been dreadful; but we shall see in the passage, that God so denounces punishment, that he cuts not off altogether the hope of mercy: and at the same time he reminds them that the divorce, for which they were disposed to contend with God, was such, that God yet shows indulgence to the repudiated wife. For when a husband dismisses an adulteress, he strips her entirely, and rightly so: but God shows here, that though the Israelites had become wanton, and were like a shameless woman, he had yet so divorced them hitherto, that he had left them their dowry, their ornaments and marriage gifts. We then see that God had not used, as he might have done, his right; and hence he says, Lest I strip her naked; which means this, "I seem to you too rigid, because I have declared, that I am no longer a husband to your mother: and yet see how kindly I have spared her; for she remains as yet almost untouched: though she has lost the name of wife, I have not yet stripped her; she as yet lives in sufficient plenty. Whence is this but from my indulgence? For I did not wish to follow up my right, as husbands do. But except she learns to humble herself, I now gird up myself for the purpose of executing heavier punishments." We now comprehend the whole import of the passage. What the Prophet means by the day of nativity, we may readily learn from Ezekiel 16; for Ezekiel there treats the same subject with our Prophet, but much more at large. He says that the Israelites were then born, when God delivered them from the tyranny of Egypt. This then was the nativity of the people. And yet it was a miserable sight, when they fled away with fear and trembling, when they were exposed to their enemies: and after they entered the wilderness, being without bread and water, their condition was very wretched. The Prophet says now, Lest I set her as on the day of her nativity, and set her as the desert. Some regard the letter kcaph to be understood, as if it were written, kvmdvr as in the desert; that is, I will set her as she was formerly in the desert; and this exposition is not unsuitable; for the day of nativity, the Prophet doubtless calls that time, when the people were brought out of Egypt: they immediately entered the desert, where there was the want of every thing. They might then have soon perished there, being consumed by famine and thirst, had not the Lord miraculously supported them. The sense then seems consistent by this rendering, Lest I set her as in the deserts and as in a dry land. But another exposition is more approved, Lest I set her like the desert and dry land With regard to what the Prophet had in view, it was necessary to remind the Israelites here of what they were at their beginning. For whence was their contempt of God, whence was their obstinate pride, but that they were inebriated with their pleasures? For when there flowed an abundance of all good things, they thought of themselves, that they had come as it were from the clouds; for men commonly forget what they formerly were, when the Lord has made them rich. As then the benefits of God for the most part blind us, and make us to think ourselves to be as it were half-gods, the Prophet here sets before the children of Abraham what their condition was when the Lord redeemed them. "I have redeemed you," he says, "from the greatest miseries and extreme degradation." Sons of kings are born kings, and are brought up in the midst of pomps and pleasures; nay, before they are born, great pomps, we know, are prepared for them, which they enjoy from their mother's womb. But when one is born of an ignoble and obscure mother, and begotten by a mean and poor father, and afterwards arises to a different condition, if he is proud of his splendor, and remembers not that he was once a plebeian and of no repute, this may be justly thrown in his face, "Who were you formerly? Why! Do you not know that you were a cow-herd, or a mechanic, or one covered with filth? Fortune has smiled on you, or God has raised you to riches and honors; but you are so self-complacent as though your condition had ever been the same." This is the drift of what the Prophet says: I will set thy mother, he says, as she was at her first nativity. For who are you? A holy race, a chosen nation, a people sacred to me? Be it so: but free adoption has brought all this to you. Ye were exiles in Egypt, strangers in the land of Canaan, and were nothing better than other people. Besides, Pharaoh reduced you to a base servitude, ye were then the most abject of slaves. How magnificent, with regard to you, was your going forth! Did you not flee away tremblingly and in the night? And did you not afterwards live in a miraculous way for forty years in the desert, when I rained manna on you from the clouds? Since then your poverty and want has been so great, since there is nothing to make you to raise your crests, how is it that you show no more modesty? But if your present condition creates in you forgetfulness, I will set you as on the day of your nativity." It now follows -Hosea 2:4-5 4. And I will not have mercy upon her children; for they be the children of whoredoms. 5. For their mother hath played the harlot: she that conceived them has done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink. The Lord now comes close to each individual, after having spoken in general of the whole people: and thus we see that to be true which I have said, that it was far from the mind of the Prophet to suppose, that God here teaches the faithful who had already repented, that they ought to condemn their own mother. The Prophet meant nothing of the kind; but, on the contrary, he wished to check the waywardness of the people, who ceased not to contend with God, as though he had been more severe than just towards their race. Now then he reproves each of them; your children, he says, I will not pity; for they are spurious children He had indeed said before that they had been born by adultery; but he afterwards received them into favor. This is true; but what I have said must be remembered that the Prophet as yet continues in his reproofs; for though he has mingled some consolation, he yet saw that their hearts were not as yet contrite and sufficiently humbled. We must bear in mind the difference between their present state and their future favor. God before promised that he would be propitious to apostates who had departed from him: but now he shows that it was not yet the ripe time, for they had not ceased to sin. Hence he says, I will not pity your children Having spoken of the mother's divorce, he now says that the children, born of adultery, were not his: and certainly what the Prophet promised before was not immediately fulfilled; for the people, we know, had been disowned, and when deprived of the land of Canaan, were rejected, as it were, by the Lord. The Babylonian exile was a kind of death: and then when they returned from exile, a small portion only returned, not the whole people; and they were tossed, we know, by many calamities until Christ our Redeemer appeared. Since then the Prophet included the whole of this time, it is no wonder that he says that the children were to be repudiated by the Lord, because they were born of adultery: for until they returned from captivity, and Christ was at length revealed, this repudiation, of which the Prophet speaks, ever continued Thy children, he says, I will not pity. At first sight it seems very dreadful, that God takes away the hope of mercy; but we ought to confine this sentence to that time during which it pleased God to cast away his people. As long, then, as that temporary casting away lasted, God's favor was hid; and to this the Prophet now refers, I will not then pity her children, for they are born by adultery. At the same time, we must remember that this sentence specifically belonged to the reprobate, who boasted of being the children of Abraham, while they were profane and unholy, while they impiously perverted the whole worship of God, while they were wholly ungovernable. Then the Prophet justly pronounces such a severe judgement on obstinate men, who could be reformed by no admonitions. He afterwards declares how the children became spurious; their mother, who conceived or bare them, has been wanton; with shameful acts has she defiled herself. vvsbush, means, to be ashamed; but here the Prophet means not that the Israelites were touched with shame, for such a meaning would be inconsistent with the former sentence; but that they were like a shameless and infamous woman, touched with no shame for her baseness. Their mother, then, had been wanton, and she who bare them had become scandalous Here the Prophet strips the Israelites of their foolish confidence, who were wont to profess the name of God, while they were entirely alienated from him: for they had fallen away by their impiety from pure worship, they had rejected the law, yea, and every yoke. Since then they were wild beasts, it was extreme stupidity ever to set up for their shield the name of God, and ever to boast of the adoption of their father Abraham. But as the Jews were so perversely proud, the Prophet here answers them, "Your mother has been wanton, and with shameful acts has she defiled herself; I will not therefore count nor own you as my children, for ye were born byadultery." This passage confirms what I have shortly before explained, -- that it is not enough that God should choose any people for himself, except the people themselves persevere in the obedience of faith; for this is the spiritual chastity which the Lord requires from all his people. But when is a wife, whom God has bound to himself by a sacred marriage, said to become wanton? When she falls away, as we shall more clearly see hereafter, from pure and sound faith. Then it follows that the marriage between God and men so long endures at they who have been adopted continue in pure faith, and apostasy in a manner frees God from us, so that he may justly repudiate us. Since such apostasy prevails under the Papacy, and has for many ages prevailed, how senseless they are in their boasting, while they would be thought to be the holy Catholic Church, and the elect people of God? For they are all born by wantonness, they are all spurious children. The incorruptible seed is the word of God;

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but what sort of doctrine have they? It is a spurious seed. Then as to God all the Papists are bastards. In vain then they boast themselves to be the children of God, and that they have the holy Mother Church, for they are born by filthy wantonness. The Prophet pursues still the same subject: "She said, I will go after my lovers, the givers of my bread, of my waters, of my wool, and of my flax, and of my oil, and of my drink The Prophet here defines the whoredom of which he had spoken: this part is explanatory; the Prophet unfolds in several words what he had briefly touched when he said, your mother has been wanton. Now, if the Jews object and say, How has she become wanton? Because, "she said, I will go after my lovers, who give me my bread and my waters, etc. The Prophet here compares false gods to lovers, who seduce women from their conjugal fidelity; for he pursues the similitude which he had introduced. The Church, to whom God has pledged his faith, is represented as a wife; and as a woman does, when enticed by gifts, and as many women follow covetousness and become lascivious, that they may dress sumptuously, and live luxuriously, so the Prophet now points out this vice in the Israelitic Church, She said, I will go after my lovers Some understand by lovers either the Assyrians or the Egyptians; for when the Israelites formed connections with these heathen nations, they were drawn away, we know, from their God. But the Prophet inveighs especially against false and corrupt modes of worship, and all kinds of superstitions; for the pure worship of God, we know, is ever to have the first place, and that justly; for on this depend all the duties of life. I therefore doubt not, but that he includes all false gods, when he says, "I will go after my lovers". But by introducing the word, "said", he amplifies the shamelessness of the people, who deliberately forsook their God, who was to them as a legitimate husband. It indeed happens sometimes that a man is thoughtlessly drawn aside by a mistake or folly, but he soon repents; for we see many of the unexperienced deceived for a short time: but the Prophet here shows that the Israelites premeditated their unfaithfulness, so that they wilfully departed from God. Hence she said; and we know that this said means so much; and it is to be referred, not to the outward word as pronounced, but to the inward purpose. She therefore said, that is, she made this resolution; as though he said, "Let no one make this frivolous excuse, that they were deceived, that they did it in their simplicity: ye are, he says, avowedly perfidious, ye have with a premeditated purpose sought this divorce." He, however, ascribes this to their mother: for defection began at the root, when they were drawn away by Jeroboam into corrupt superstitions; and the promotion of this evil became as it were hereditary. He therefore intended to condemn here the whole community. Hence, "she said, I will go after my lovers, who give me my bread and my waters". But I cannot finish today; I must therefore break off the sentence. Prayer Grant, Almighty God, that as you have not only of late adopted us as your children, but before we were born, and as you have been pleased to sign us, as soon as we came forth from our mother's womb, with the symbol of that holy redemption, which has been obtained for us by the blood of your only begotten Son, though we have by our ingratitude renounced so great a benefit, -- O grant, that being mindful of our defection and unfaithfulness, of which eve are all guilty, and for which you hast justly rejected us, we may now with true humility and obedience of faith embrace the grace of your gospel now again offered to us, by which you reconciles yourself to us; and grant that we may steadfastly persevere in pure faith, so as never to turn aside from the true obedience of faith, but to advance more and more in the knowledge of your mercy, that having strong and deep roots, and being firmly grounded in the confidence of sure faith, we may never fall away from the true worship of thee, until thou at length receives us in to that eternal kingdom, which has been procured for us by the blood of your only Son. Amen. Fifth Lecture It remains for us to explain what the Prophet declares concerning the Israelites, that they boasted of their abundance of wine and oil, and all good things as having come to them through their superstitions. What, then, they ought to have ascribed to God alone, they absurdly transferred to their idols. Of this ingratitude the Prophet here accuses them in the person of God himself, and at the same time shows that the ungodly are so deluded by prosperity, that they harden themselves more and more in their superstitions; and this is not the case only at one time, but almost universally in the world. We see how full of pride the Papists are at this day, because they bear rule in the world, and possess riches and honors. They think their services acceptable to God, because he shows not himself openly opposed to and angry with them; and so it has been from the beginning. But the Prophet here condemns this foolish presumption, that we may learn not to judge at all times of God's love by the prosperous issue of events. There are then two things to be observed here, -- that the superstitious falsely ascribe to their idols what comes from God alone;-- and further, that they conclude that they are loved by God, whenever he does not immediately take vengeance on them. The Sodomites, we find, became obstinate in their sins for the same reason; when all kinds of pleasures abounded, they thought themselves to be approved of God. Let us now proceed to what follows. Hosea 2:6 6. Therefore, behold, I will hedge up your way with thorns, and make a wall, that she shall not find her paths. The Prophet here pursues the subject we touched upon yesterday; for he shows how necessary chastisement is, when people felicitate themselves in their vices. And God, when he sees that men confess not immediately their sins, defends as it were his own cause, as one pleading before a judge. In a word, God here shows that he could not do otherwise than punish so great an obstinacy in the people, as there appeared no other remedy. Therefore, he says, behold I -- There is a special meaning in these words; for God testifies that he becomes the avenger of impieties, when people are brought into straits; as though he said, "Though the Israelites are not ready to confess that they suffer justly, yet I now declare that to punish them will be my work, when they shall be deprived of their pleasures, and when the occasion of their pride shall be removed from them." And he intimates by the metaphorical words he uses, that he would so deal with them, as to keep the people from wandering, as they had done hitherto, after their idols; but he retains the similitude of a harlot. Now when an unchaste wife goes after her paramours, the husband must either connive at her, or be not aware of her base conduct. However this may be, wives cannot thus violate the marriagevow, except they are set at liberty by their husbands. But when a husband understands that his wife plays the wanton, he watches her more closely, notices all her ways day and night. God now takes up this comparison, I will close up, he says, her way with thorns, and surround her with a mound, that there may be no way of access open to adulterers. But by this simile the Prophet means that the people would be reduced to such straits, that they might not lasciviate, as they had done, in their superstitions; for while the Israelites enjoyed prosperity, they thought everything lawful for them; hence their security, and hence their contempt of the word of the Lord. By hedge, then, and by thorns, God means those adversities by which he restrains the ungodly, so that they may cease to flatter themselves, and may not thoughtlessly follow, as they were before wont to do, their own superstitions. She shall not then find her ways; that is, "I will constrain them so to groan under the burden of evils, that they shall no longer, as they have hitherto done, allow loose reins to themselves." It afterwards follows -Hosea 2:7 7. And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now. God now shows what takes place when he chastises hardened and rebellious people with heavy punishment. In the first clause he shows that perverseness will cleave so completely to their hearts, that they will not immediately return to a sound mind. She will follow her lovers, he says, and seek them. Here the Prophet tells us, that though the Israelites should be chastised by frequent punishments, they would yet continue in their obstinacy. It hence appears how hard a neck they had, and how uncircumcised in heart they were; and such did the Prophets, as well as Moses, represent them to be. And we hence learn, that had they been only moderately corrected, it would not have been sufficient for their amendment. Amazing, indeed, was their obstinacy; for God had divorced them, and then led them into great straits; and yet they went on in their course, as though they were utterly stupid and destitute of every feeling. Is it not a prodigious madness, when men run on so obstinately, even when God sets his hand so strongly against them? Such, however, is represented to have been the obstinacy of the Israelites. The meaning then is, that when they were subdued, God would not immediately soften their hearts. Then God, though he bruised, did not yet reform them; for their hardness was so great, that they could not be turned immediately to a docile state of mind; but, on the contrary, they followed their lovers. By the word, follow, is expressed that mad zeal which possesses idolaters; for as we see, they are like men who are frantic. As then the superstitious know no bounds, nor any moderation, but a mad zeal at times lays hold on them, the Prophet says She will follow her lovers and shall not overtake them. What does the latter clause mean? That God will frustrate the hope of the ungodly, that they may know that they in vain worship false gods and follow with avidity absurd superstitions. They will seek them, he says, and shall not find them. He ever speaks of the people under the character of a shameless and unfaithful wife.

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We then see what the Prophet intended to do, -- to vindicate God from every blame, that men might not raise a clamor, as though he dealt unkindly with them. He shows that God, even when so rigid, produces hardly any effect; for the ungodly in their perverseness struggle against his scourges, and suffer not themselves to be brought immediately into due order. But in the second clause the Prophet adds, that some benefit would at length arise, that though idolaters abused God's goodness, and even hardened themselves against his rods, yet this would not be perpetually the case; for the Lord would grant better success. Hence it follows, She will then say, I will go and return to my former husband. Here the Prophet shows more clearly a hope of pardon, inasmuch as he speaks of the people's repentance; for men, we know, repent not without benefit, as God is ever ready to receive them when they return to him in genuine sorrow. Then the Prophet here avowedly speaks of the repentance of the people, that the Israelites might hence know, that corrections, which men naturally ever dislike, would be profitable to them. It is our wish that God should always favor us, and that we should be nourished kindly and tenderly in his bosom; but in the meantime, he cannot allure us to himself, by whatever means he may try to do so: and hence it is, that chastisements are bitter to us, and our flesh immediately murmurs. When the Lord raises his finger, before he strikes us, we instantly groan and become angry, and even roar against him: in short, men can never be brought willingly to offer themselves to be chastised by God. Hence the Prophet now shows, that the severity of God is profitable to us; for it drives us at length to repentance: in a word, he commends the favor of God in his very severity, that we may know that he furthers our salvation, even when he seems to treat us most unkindly. She will then say, I will go and return to my former husband. But we must observe, that when men really repent, they do so through the special influence of the Spirit; for they would otherwise perpetually remain in that perverseness of which we have spoken. Were God for a hundred years continually to chastise perverse men, they would not yet change their disposition; and true is that common saying, "The wicked are sooner broken than reformed." But when men, after many admonitions, begin to be wise, this change comes through the Spirit of God. We may also learn from this passage what true repentance is; that is, when he who has sinned not only confesses himself to be guilty, and owns himself worthy of punishment, but is also displeased with himself, and then with sincere desire turns to God. Many, we see, are ready enough, and disposed, to confess their sins, and yet go on in the same course. But the Prophet shows here that true repentance is something very different, "I will go and return", he says. Repentance then consists (as they say) in the act itself; that is, repentance produces a reforming change in man, so that he reconciles himself to God, whom he had forsaken. I will then go and return to my former husband. Why? Because better was it with me then than now. The Prophet again confirms what I lately said, -- that the faithful are not made wise, except they are well chastised; for the Prophet speaks not here of the reprobate, but of the remnant seed. The people of Israel were to be exterminated; but the Prophet now declares that there would be some remaining who would at last receive benefit from God's chastisements. Since then we must understand the Prophet as speaking of the elect, we may hence readily conclude, that chastisements are necessary for us; for we grow torpid in our vices, as long as God spares us. Unless, then it appears that God is really displeased with us, it will never come to our minds, that we ought to repent. Let us now proceed -Hosea 2:8 8. For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal. 9. Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness. God here amplifies the ingratitude of the people, that they understood not whence came such abundance of good things. She understood not, he says, that I gave to her corn and wine. The superstitious sin twice, or in two ways; -- first, they ascribe to their idols what rightly belongs to God alone; and then they deprive God himself of his own honor, for they understand not that he is the only giver of all things, but think their labor lost were they to worship the true God. Hence the Prophet now complains of this ingratitude, She understood not that I gave to her corn and wine and oil. And this was an inexcusable stupidity in the Israelites, since they had been abundantly instructed, that the abundance of all good things, and every thing that supports man, flow from God's bounty. Of this they had the clear testimony of Moses; and then the land of Canaan itself was a living representation of the Divine favor. It was then a prodigious madness in the people, that they who had been taught by word and by fact, that God alone is the Giver of all things, should yet not consider this truth. The Prophet, therefore, condemns this outrageous folly of the people, that neither experience nor the teaching of the law availed anything, She knew not, he says. There is stress to be laid on the pronoun, she; for the people ought to have been familiarly acquainted with God, inasmuch as they had been brought up in his household, as a wife, who is her husband's companion. It was then incapable of any excuse, that the people should thus turn their minds and all their thoughts away from God. She knew not then that I had given to her corn and wine and oil, that I had multiplied to her the silver, and also the gold she has prepared for Baal The verb sh means specifically, to make: but here to appropriate to a certain purpose. They have, therefore, prepared gold for Baal; when they ought to have dedicated to me the first-fruits of all good things, in obedience to me and to the honor of my name, they have appropriated to Baal whatever blessings I have bestowed on them. We then see that in this verse two evils are condemned, -- that the people deprived God of his just honor, -- and that they transferred to their own idols what they ought to have given to God only. But he touched upon the last wickedness in the fifth verse, where he said in the person of the people, I will go after my lovers, who give my bread and my waters, my wool and my wine, etc. Here again he repeats, that they had prepared gold for Baal. As to the word Baal, no doubt the superstitious included under this name all those whom they called inferior gods. No such madness had indeed possessed the Israelites, that they had forgotten that there is but one Maker of heaven and earth. They therefore maintained the truth, that there is some supreme God; but they added their patrons; and this, by common consent, was the practice of all nations. They did not then think that God was altogether robbed of his own glory, when they joined with him patrons or inferior gods. And they called them by a common name, Baalim, or, as it were, patrons. Baal of every kind was a patron. Some render it, husband. But foolish men, I doubt not, have ever had this superstitious notion, that inferior gods come nearer to men, and are, as it were, mediators between this world and the supreme God. It is the same with the Papists of the present day; they have their Baalim; not that they regard their patrons in the place of God: but as they dread every access to God, and understand not that Christ is a mediator, they retake themselves here and there to various Baalim, that they may procure favour to themselves; and at the same time, whatever honor they show to stones, or wood, or bones of dead men, or to any of their own inventions, they call it the worship of God. Whatever then, is worshipped by the Papists is Baal: but they have, at the same time, their patrons for their Baalim. We now then perceive the meaning of the Prophet in this verse. It now follows Therefore will I return, and take away my corn in its time, and my new wine in its stated time. Here, again, the Prophet shows that God was, by extreme necessity, constrained to take vengeance on an ungodly and irreclaimable people. He makes known how great was the hardness of the people, and then adds, "What now remains, but to deprive those who have been so ungrateful to me of all their blessings?" It is, indeed, more than base for men to enjoy the gifts of God and to despise the giver; yea, to exalt his creatures to his place, and to reduce, as it were, all his authority to nothing. This the superstitious indeed do, for they thrust God from his pre-eminence, and insult his glory. Will God, in the meantime, so throw away his blessings as to suffer them to be profaned by the ungodly, and himself to be thus mocked with impunity? We now then see the object of the Prophet; for God here shows that there was no other remedy, but to deprive the Israelites of all their gifts: he had indeed enriched them, but they had abused all their abundance. It was therefore necessary to reduce them to extreme want, that they might no longer pollute God's gifts which ought to be held sacred by us. And he uses a very suitable word; for ntsl natsal means properly, to pluck away, to set free. I will by force take away, he says, my wool and my flax. It seems, indeed, to denote an unjust possession, as when one takes away by force from the hand of a robber what he unjustly possesses, or as when any one rescues wretched men from the power of a tyrant. So God now speaks, I will pluck away my gifts from these men who basely and unjustly pollute them.' And he adds, to cover her nakedness rvh, orue, properly, though not simply, means nakedness: it is the nakedness of the uncomely parts. Moses calls any indecorous part of the body rvh, orue, and so it means what is uncomely. This word we ought carefully to notice; for God here shows, that except he denudes idolaters, they will ever continue obstinate. How so? Because they use coverings for their baseness. While the ungodly enjoy their triumphs in the world, they regard them as veils drawn over them, so that nothing base or disgraceful can be seen in them. The same is the case with great kings and monarchs; they think that the eyes of all are dazzled by their splendor; and hence it is, that they are so audaciously dissolute. They think their own filth to be fine odour: such is the arrogance of the world. It is even so with the superstitious; when God is indulgent to them, they think that they have coverings. When, therefore, they abandon themselves to any kind of wickedness, they regard

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it as if it were a holy thing. How so? Because, whatever obscene thing is in them, it is covered by prosperity. When God observes such madness as this in men, can he do otherwise than pluck away his blessings, that such a pollution may not continually prevail? For it is an abuse extremely gross, that when God's blessings are so many images of his glory, and when his paternal goodness shines forth even towards the ungodly, the world should convert them to a purpose wholly contrary, and make them as coverings for themselves, that they may conceal their own baseness, and more freely sin and carry on war against God himself. Hence he says, "That they may no longer cover their baseness, I will pluck away whatever I have bestowed on them." When he says, I will take away the corn and wine in its time, and in its stated time, he alludes, I have no doubt, to the time of harvest and vintage; as though he said, "The harvest will come, the vintage will come: there has been hitherto great fruitfulness; but I will show that the earth and all its fruits are subject to my will. Though, then, the Israelites are now full, and have their storehouses well furnished, they shall know that I rule over the harvest and the vintage, when the stated time shall come." Now, the Spirit of God denounced this punishment early, that the Israelites, if reclaimable, might return to a right course. But as their blindness was so great that they despised all that had been said to them, no excuse remained for them. It now follows -Hosea 2:10-12 10. And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand.11. I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts. 12. And I will destroy her vines and her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them. He pursues the same subject; and the Prophet explains at large, and even divides what he had briefly said before, into many clauses or particulars. He says firsts I will uncover her baseness. How was this done? By God, when he took away the coverings by which the Israelites kept themselves hid: for, as we have said hypocrites felicitate themselves on account of God's gifts, and thus hide themselves as thieves do in caverns; and they think that they can mock God with impunity; for, through the fatness of their eyes, as it is said in Psalm 73:7, they have but a very dim sight. Now then God declares, that the filthiness of the people would be made to appear, when he deprived them of those gifts with which he had for a time enriched them. Now, he says, will I uncover her baseness before the eyes of her lovers. By this sentence he intimates a change, of which the people were not apprehensive; for, as long as the wicked feel not the strokes, they laugh at all threatening. Hence God, that he might rouse them from such an indifference, says, Now will I uncover her before the eyes of her lovers. The Prophet, no doubt, speaks of false gods, and of all those devices by which the Israelites corrupted the pure worship of God: for I cannot be persuaded to explain this either of the Assyrians or of the Egyptians. I indeed know, as I mentioned briefly yesterday, that the treaties into which the Jews, as well as the Israelites, entered with idolaters, were the hooks of Satan: this I allow; but at the same time, I look on what the Prophet especially treats of; for he directly inveighs here against absurd and vicious modes of worship. What then does he mean by saying, that God will uncover the baseness of the people before their lovers? He alludes to shameless women, who dare, by terror, to check their husbands, that they may not exercise their own right. "What! do you treat me ill? There is one who will resent this conduct." Even when husbands indignantly bear their own reproach, they often attempt not to assert their own right, because they see that fear is in the way. But God says, "Nothing will hinder me from chastising you as you deserves (for he addresses the people under the character of a wife;) before your lovers then will I uncover your baseness." And no man shall rescue thee from my hand. The word man is put here for idols; for it is a word of general import among the Hebrews. Sometimes when brute animals are spoken of, this word, man, is used; and it is also applied to the fragments of a carcass. For when Moses describes the sacrifice made by Abraham, Man,' he says, was laid to his fellow;' that is, Abraham joined together the different parts of the sacrifice, as we say in French, Il n'y a piece God then speaks here of idols: No one, he says, shall rescue them from my hand. We now comprehend the meaning of the Prophet. We must, at the same time, see what he had in view. The Israelites indeed thought, that as long as their corrupt modes of worship prevailed, they were safe and secure: it seemed impossible to them that any adversity should happen to them while idolatry continued. As, then, they imagined their false gods to be to them like an invincible rampart, "Thy idols," he says, "shall remain, and yet you shalt fall: for I will before your lovers uncover your baseness, and not one of them shall deliver you from my hand." The Prophet now descends to particulars; and, in the first place, he says, that the people would be deprived of their sacrifices and feast-days, and of that whole external pomp, which was with them the guise of religion. He then adds, that they would be spoiled of their food, and all their abundance. He has hitherto been speaking of their nakedness; but he now describes what this nakedness would be: and he specially mentions, that sacrifices would cease, that feast days, new-moons, and whatever belonged to external worship, would cease. I will make to cease, he says, all her joy. He speaks doubtless, of sacred joys; and this may be easily collected from the context. He adds, her every festal-day As they were wont to dance on their festal-days, this word may be referred to that practice. He afterwards adds, "her sabbath", and all feast-days. Then the first kind of nakedness was, that God would take away from the Israelites that fallacious and empty form of religion in which they foolishly delighted. The second kind of nakedness was, that they were to be stripped of all earthly riches, and be reduced to misery and extreme want. But I cannot finish to-day. Prayer Grant, Almighty God, that inasmuch as we are so dull and slothful, that though often admonished, we yet consider not our sins, yes, though chastised by your hand, we yet return not immediately to a right mind, -- O grant, that we may hereafter profit more under your rod, and not he refractory and untractable; but as soon as you raise your hand, may each of us mourn, know our own evils, and then, with one consent, surrender ourselves to be ruled by you; and may we, in the meantime, patiently and calmly endure your chastisements, and never murmur against you, but ever aspire to the attainment of true repentance, until, having at length put off all the vices and corruptions of our flesh, we attain to the fullness of righteousness, and to that true and blessed glory which has been prepared for us in heaven by Jesus Christ. Amen. Sixth Lecture We began yesterday to explain the verse in which the Lord speaks of the intermission of the Sabbath, and of the new-moon, and of external worship. The people of Israel, as we have stated, were to be deprived of these excellent gifts with which they had been favored. And God, we know, is in two respects bountiful to men. There is his common bounty as to foods and other earthly benefits: but he is especially bountiful to his people in those gifts which are called supernatural. Hence the Prophet says in the first place, I will make to cease the sabbath, and the new-moon, and the festal-days They indeed thought themselves, blessed when they celebrated the festaldays, when they offered sacrifices, and in a word, when the external pomp of God's worship shone forth among them: yet we know that they worshipped God neither in a lawful place nor in a right manner, as he had commanded in the law; for they mingled many superstitions; nay, the whole of religion among them was polluted; and yet they thought that their worship pleased God. We now see that the object of their punishment was this, -- that the people of Israel might now cease to felicitate themselves on account of their external form of religion, when deprived of their temple, and sacrifices, and all outward worship: and all this happened when the Israelites were driven away into exile. We indeed know that they did not leave off their superstitions until they were deprived of their country and driven into banishment. I now come to the second kind of nakedness: the Prophet says, I will waste or destroy her vine and her fig-tree, of which she has said, Reward are these to me; that is, These things are wages to me, which my lovers have given to me: and I will make them a forest, and feed on them shall the beast of the field. The second part of the spoiling, as we have said, is, that the Israelites would be reduced to miserable want, who, before, had not only great abundance of good things, but also luxury, as we shall hereafter see more fully in other passages. As then they were swollen with pride on account of their prosperity, the Prophet now announces their future nakedness, I will take away, he says, the vine and the fig-tree. It is a mode of speaking by which a part is to be taken for the whole; for under the vine and the fig-tree the Prophet intended to comprehend every variety of temporal blessings. Whatever then belongs to man's support, the Prophet here includes in these two words: and he repeats what he had said before, that the Israelites falsely thought, that it was a reward paid them for their superstitions, while they worshipped false gods. She said, These are my reward. The word is derived from the verb tnh tene: some have rendered it gift, but not rightly. I indeed allow that ntnv"natnu", which means to give, follows shortly after; from which some derive this word. But we know that in many parts of Scripture 'tnh, atne, is strictly taken for reward; and is sometimes

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applied to hired soldiers: but the Prophets often use this word when they speak of harlots. Hence the Prophet here introduces the people of Israel under the character of a harlot; These are my reward, or, These things are my reward, which to me have my lovers given. Since then the Israelites had so hardened themselves in their superstitions, that this false persuasion could not be driven out of them, until they were deprived of all their blessings, he announces to them this punishment, -- that God would take away whatever they thought had come to them from their idols or false gods: I will turn, he says, all these into a forest, that is, "I will reduce to a waste, both the vineyards and all the well cultivated parts; so that they will produce nothing, as is usually the case with desert places." We now understand the whole meaning of the Prophet. Let us proceed -Hosea 2:13 13. And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgot me, says the LORD. He confirms what he taught last. We have said before, that this admonition is very necessary, that whenever God deals severely with men, he thus visits their sins, and inflicts a just punishment. For though men may consider themselves to be chastised by the Lord, they yet do not thoroughly search and examine themselves as they ought. Hence the Prophet repeats what we have before met with, and that is, that this chastisement would be just; and at the same time, he shows us as by the finger what chiefly displeased God in the Israelites, which was, that religion was corrupted by them: for there is nothing more necessary to be known than that in order that men may ever habituate themselves to worship God in a pure manner, this should be testified to them, that all superstitions are such an abomination to God that he cannot bear them. He therefore says, I will visit upon her the days of Baalim; that is, when the Israelites shall find themselves to be without a temple, deprived of sacrifices and newmoons, and having no more any external form of worship, let them know that they are thus punished, because they worshipped Baalim instead of the only true God. The Prophet, at the same time, alludes again to harlots, who more finely adorn themselves and with greater care, when they look for their lovers, that they may captivate them with their charms. She decked herself, he says, with her ear-ring and her jewel This the superstitious usually do, when they celebrate their fast-days; for they think that a great part of holiness consists in the splendor of vestments; and we see that this stupidity prevails at this day among those under the Papacy: for they would think themselves to be doing great dishonor to God, or rather to their idols, were they not to adorn themselves when going to perform sacred duties. This, no doubt, was then a common error and custom. But in order to show more clearly that God abominated each gross superstitions, the Prophet says that they were like harlots. For as a strumpet, in order to allure men, paints herself, and also dresses splendidly, puts on her ornaments, and decks herself with jewels and gold; even so, he says, the Israelites did; they played the wanton, and bore the tokens of their lewdness. This then is the allusion, when the Prophet says, that she decked herself with jewels and an ear-ring, and went after her lovers. But most grievous is what he adds at the end of the verse, Me, he says, has she forgotten God here complains that the fellowship of marriage availed nothing: though he had lived with the people a long time, and treated them bountifully and kindly, yet the memory of this was buried, Me, he says, has she forgotten. There is then here an implied comparison between the Israelites whom God had joined to himself, and other nations who had known nothing of true religion, nor understood who the true God was. It was indeed no wonder for the Gentiles to be deceived by the impostures of Satan: but it was a monstrous ingratitude for the Israelites, who had been rightly taught and long habituated to the pure worship of God, to cast away the recollection of him. It was like the bestial depravity of a wife, who, having for a time lived with her husband, and having been kindly treated by him, afterwards prostitutes herself to adulterers, and no more cherishes or retains in her heart any love for her husband. We now see for what end it was added, that the Israelites had forgotten God. It was indeed a grave and severe reproof to say, that they, after having long worshipped the true God, had been led away into such madness as to worship false gods, the figments of their own brains: for they had before learnt who the true and the only God was. The Prophet, in a word, confirms in this verse (as I have before reminded you) the truth, that the punishment which God was about to inflict on this ungodly people would not only be just, but also necessary; and he proves at the same time, how basely they had violated their marriage-vow, since the recollection of God did not prevail among them, after they had become the followers of idols, and of the figments of their own hearts. Let us now go on -Hosea 2:14 14. Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. Here the Lord more clearly expresses, that after having long, and in various ways, afflicted the people, he would at length be propitious to them; and not only so, but that he would also make all their punishments to be conducive to their salvation, and to be medicines to heal their diseases. But there is an inversion in the words, Behold, I will incline her, and I will make her to go into the wilderness; and so they ought to be explained thus, "Behold, I will incline her, or, persuade her, after I shall have drawn her into the desert; then, I will speak to her heart." phth, pete is often taken in a bad sense, to deceive, or, to persuade by falsehoods or, to use a vulgar word, to wheedle: but it means in this place, to speak kindly; so that God persuades a rebellious and obstinate people as to what is right: and then he declares that this would take place, when he led the people into the wilderness. This is connected with the former sentence, where it is said, I will set her as on the day of her nativity:' for God alludes to the first redemption of the people, which was like their birth; for it was the same as though the people had emerged from their grave; they obtained a new life when they were freed from the tyranny of Egypt. God therefore begot them a people for himself. But the Prophet adds, after having led her into the wilderness, I will incline her; that is, render her pliable to myself. He intimates by these words, that there would be no hope of repentance until the people were led to extreme evils; for had their punishment been moderate, their perverseness would not have been corrected. Then God shows in this verse, that there would be no end or lessening of evils until the people were drawn into the wilderness, that is, until they were deprived of their country and sacrifices, and all their wealth; yea, until they were deprived of their ordinary food, and cast into a wilderness and solitude, where the want of all things would press upon them, and extreme necessity would threaten them with death. If then the people had been visited with light punishment, nothing would have been effected; for their hardness was greater than could have been softened by slight or common remedies. But this declaration was full of great comfort. The faithful might have otherwise wholly desponded, when they found themselves led into exile, and the sight of the land, which was, as it were, the mirror of the divine adoption, was taken from them, when they saw themselves scattered into various parts, and that there was now no community, no seed of Abraham. The Lord, therefore, that despair might not swallow up the faithful, intended in this way to ease their sorrow; assuring them, that though they were drawn again into the wilderness, God, who first redeemed them, was still the same, and endued with the same strength and power which he put forth in behalf of their fathers. We now apprehend the design of the Prophet. Calamity might have shaken their hearts with so much terror, as to take away every confidence in God's favor, and make them to think themselves wholly lost: but God sets the desert before them, "What! have I not once drawn you out of the desert? Has my power diminished since that tithe? I indeed continue to be the same God as your fathers found me to be: I will again draw you out of the wilderness." But at the same time, God reminded them that their diseases would be unhealable, until they were led into the wilderness, until they were deprived of their country and all the tokens of his favor, that they might no more delude themselves with vain confidence. He therefore says, after I shall draw her into the wilderness, then I will persuade, or, turn her. I prefer the word, turning or inclining, though the word, persuading, is by no means unsuitable. But there seems to be an implied comparison between the present contumacy of the people, and the obedience they would render to their God after having been subdued by various afflictions. "The people," he says, "will be then pliable, when they shall be drawn into the wilderness." And I will speak then to her heart. What is the import of this expression we know from Isaiah 40. To speak to the heart is to bring comfort, to soothe grief by a kind word, to offer kindness, and to hold forth some hope, that he who had previously been worn out with sorrow may breathe freely, gather courage, and entertain hope of a better condition. And this kind of speaking ought to be carefully observed; for God means, that there was now no place for his promises, because the Israelites were so refractory. Paul did not say in vain to the Corinthians “Open ye my mouth, O Corinthians; for I am not narrow towards you; but you are narrow in your own bowels,' (2 Corinthians 6:11,12.) The Corinthians, when alienated from Paul, had obstructed, as it were, the passage of his doctrine, that he could not address them in a paternal manner. So also in this place, the Lord testifies that the floor was closed against his promises; for if he gave to the Israelites the hope of pardon, it would have been slighted; if he had invited them kindly to himself, they would have scornfully refused, yea, spurned the offer with contempt, so great was their ferocity; if he had wished to be reconciled to them,

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they would have despised him, or refused, or proceeded in abusing his kindness as before. He then shows, that it was their fault that he could not deal kindly and friendly with them. Hence, after I shall draw her into the wilderness, I will address her heart. Let us then know, that whenever we are deprived of the sense of God's favor, the way has been closed up through our fault; for God would ever be disposed willingly to show kindness, except our contumacy and hardness stood in the way. But when he sees us so subdued as to be pliable and ready to obey, then he is ready in his turn, to speak to our heart; that is, he is ready to show himself just as he is, full of grace and kindness. We hence see how well the context of the Prophet harmonises. There are, in short, two parts, -- the first is, that God takes not away wholly the hope of pardon from the Israelites, provided there were any healable among them, but shows that though the chastisement would be severe, it would yet be useful, as it would appear from its fruit; this is one clause; -- and the other is, that they might not be too hasty in inquiring why God would not sooner mitigate his severity, he answers that the time was not as yet ripe; for they would not be capable of receiving his kindness, until they were by degrees subdued and humbled by heavier punishment. Let us now proceed -Hosea 2:15 15. And I will give her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. The Prophet now plainly declares, that God's favor would be evident, not only by words, but also by the effects and by experience, when the people were bent to obedience. The Prophet said in the last verse, I will speak to her heart;' now he adds, I will bring a sure and clear evidence of my favor, that they may feel assured that I am reconciled to them.' He therefore says that he would give them vines. He said before, I will destroy her vines and fig-trees;' but now he mentions only vineyards: but as we have said, the Prophet, under one kind, comprehends all other things; and he has chosen vines, because in vines the bounty of God especially appears. For bread is necessary to support life, wine abounds, and to it is ascribed the property of exhilarating the heart, Psalm 104: Bread strengthens,' or, supports man's heart; wine gladdens man's heart.' As then vines are usually planted not only for necessary purposes, but also for a more bountiful supply, the Prophet says, that the Lord, when reconciled to the people, will give them their vineyards from that place. And I will give, he says, the valley of Achor, etc. He alludes to their situation in the wilderness: as soon as the Israelites came out of the wilderness, they entered the plain of Achor, which was fruitful, pleasant, and vine-bearing. Some think that the Prophet alludes to the punishment inflicted on the people for the sacrilege of Achan, but in my judgement they are mistaken; for the Prophet here means nothing else than that there would be a sudden change in the condition of the people, such as happened when they came out of the wilderness. For in the wilderness there was not even a grain of wheat or of barley, nor a bunch of grapes; in short, there was in the wilderness nothing but penury, accompanied with thousand deaths; but as soon as the people came out, they descended into the plain of Achor, which was most pleasant, and very fertile. The Prophet meant simply this, that when the people repented, there would be no delay on God's part, but that he would free them from all evils, and restore a blessed abundance of all things, as was the case, when the people formerly descended into the plain of Achor. He therefore brings to the recollection of the Israelites what had happened to their fathers, Her vines, then, will I give her from that place, that is, "As soon as I shall by word testify my love to them, they shall effectually know and find that I am really and from the heart reconciled to them, and shall understand how inclined I am to show kindness; for I shall not long hold the people in suspense." And he adds, for an opening, or a door of hope He signifies here, that their restoration would be as from death into life. For though the people daily saw with their eyes that God took care of their life, for he rained manna from heaven and made water to flow from a rock; yet there was at the same time before their eyes the appearance of death. As long, then, as they sojourned in the wilderness, God did ever set before them the terrors of death: in short, their dwelling in the wilderness, as we have said, was their grave. But when the people descended into the plain of Achor, they then began to draw vital air; and they felt also that they at length lived, for they had obtained their wishes: they had now indeed come in sight of the inheritance promised to them. As then the valley of Achor was the beginning, and as it were the door of good hope to their fathers, so the Prophet, now alluding to that redemption, says, that God would immediately deal with so much kindness with the Israelites as to open for them a door of hope and salvation, as he had done formerly to their fathers in the valley of Achor. And she shall sing there. We may easily learn from the context that those interpreters mistake who refinedly philosophise about the valley of Achor. It is indeed true that the root of the word is the verb kr, ocar, which means, to confound or to destroy, and that this name was given to the place on account of what had occurred there: but the Prophet referred to no such thing, as it appears clearly from the second clause; for he says, "She shall sing there as in the days of her youth", and as in the day in which she ascended from the land of Egypt. For then at length the people of God openly celebrated his praises, when they beheld with their eyes the promised land, when they saw an end to God's severe vengeance, which continued for forty years. Hence the people then poured forth their hearts and employed their tongues in praises to God. The Prophet, therefore, teaches here, that their restoration would be such, that the people would really sing praises to God and offer him no ordinary thanks; not as they are wont to do who are relieved from a common evil, but as those who have been brought from death into life. She shall sing then as in the days of her childhood, as in that day when she ascended from the land of Egypt Thus we see that a hope of deliverance is here given, that the faithful might sustain their minds in exile, and cherish the hope of future favor; that though the face of God would for a time be turned away from them, they might yet look for a future deliverance, nor doubt but that God would be propitious to them, after they had endured just punishment, and had been thus reformed: for as we have said, a moderate chastisement could not have been sufficient to subdue their perverseness. It follows -Hosea 2:16 16. And it shall be at that day, says the Lord, that you shall call me Ishi; and shall call me no more Baali. The Prophet now expands his subject, and shows that when the people repented, the fruits of repentance would openly appear. One fruit he records, and that is, that they would then begin to worship God purely, all superstitions being abolished. It shall be, he says, in that day that you shall call me, My husband; and he mentions the word, husband, to show to the people, that after having been corrected, they would be mindful of the covenant which God had made with them; and in that covenant, as stated before, there was the condition of a mutual engagement. We hence see what the Prophet means: he tells us that the people would then be no more given to superstitions as before, but on the contrary would be mindful of God's covenant, and would continue sincere and true to their conjugal vow. Hence, thou shalt call me, My husband; that is, "You shalt know what I am to thee, that I am joined to you by a sacred and inviolable marriage." And you shall not call me, My Baal; that is, "Thou shalt not give me a false and heathenish name:" for the word, Baal, as I have said before, was everywhere in every one's mouth. But the next verse must be added -Hosea 2:17 17. For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name. In this verse the Prophet more clearly unfolds what he said before, that there would be a new mind in the people, so that they would worship God purely, though they were before entangled in their superstitions. The meaning then is, that religion will then return to its true state, for the names of Baalim shall cease. We have already stated whence this name had arisen. Not even the heathens wished to thrust the only true God from his celestial throne, by forming for themselves many gods: but while they allowed some Supreme Being, they wished to have patrons, whom they employed in conciliating his favor and good-will. That this was for the most part the common doctrine, may be easily learnt from Plato: and the Jews also, no doubt, thought of becoming wise by following the common judgement of others; they hence had their Baalim. But though they called their patrons Baalim, they yet gave this name to God: "Let us worship Baalim." The Papists do the same; when they enter their temples, they immediately turn to the image of Mary or of some saint, and dare not come to God. At the same time they worship God, that is, pretend to worship God, and they call superstition God's worship. So it was among the Israelites; though the majesty of the Supreme God was not denied, yet that happened which the Papists also say, "That Christ is not distinguished from his Apostles;" all things were with them mixed together and confused. He therefore says, I will take away Baalim from her mouth, and she will no more remember the name of Baalim; which means, "They will be content with the profession of pure faith, and will celebrate the name of the

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only true God; they will no more mix their own glosses with the doctrine of the law, and thus vitiate the pure and holy worship of God;" We now understand the meaning of the Prophet. Now we learn from this place, that the Church cannot be rightly reformed except it be trained to obedience by the frequent scourges of God; for the Lord thereby creates a new people for himself. We see at this day what great stupidity possesses their minds, who have not been well prepared for the worship of God. They indeed laugh at the superstitions of the Papacy; but, at the same time, they are a sort of Cyclops: we see that there is nothing but barbarous ignorance in their hearts. The Prophet then says, not in vain, that the state of religion would then be right, when the Lord had wholly subdued his people. Hence "in that day", which refers to the heavy punishment which God would inflict on the Israelites -- In that day, then, says the Lord, thou wilt no more call me, Baal; but you will call me, Husband. How so? Because "I will take away" the names of Baalim from your mouth; that is, I will make the people to cast away their own devices, and to be content with the pure doctrine of my law. We ought also to remember that a confession of faith is here commended by the Prophet. It is no doubt the fruit of true penitence, when we testify by the mouth and tongue that the only true God is our God, and when we are not ashamed to confess his name before the world, though it may rage madly against us. We are further reminded by these words, that too much diligence and care cannot be taken to cleanse ourselves wholly from all sorts of pollutions; for as long as any relics of superstition continue among us, they will ever entangle us, and thus we shall stumble, or, at least not run so briskly as we ought. Since, then whatever men retain of their own corrupt devices is a hindrance to them in obtaining a direct access to God, it is meet for us to labor that the names of Baalim should cease, and be abolished among us; and for this end, that nothing may hinder and retard us in the true worship of God. Now follows -Prayer Grant, Almighty God, that as we set up against you so many obstacles through the depravity of our flesh and natural disposition, that we seem as it were to be designedly striving to close up the door against your goodness and paternal favor, O grant, that our hearts may be so softened by your Spirit, and the hardness which has hitherto prevailed may be so corrected, that we may submit ourselves to you with genuine docility, especially as you have so kindly and tenderly invite us to yourself, that being allured by your sweet invitation, we may run, and so run as not to be weary in our course, until Christ shall at length bring us together to you, and, at the same time, lead us to you for that eternal life, which he has obtained for us by his own blood. Amen. Seventh Lecture Hosea 2:18 18. And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely. The Prophet shows here that the people would be in every way happy after their return to God's favor: and, at the same time, he reminds us that the cause of all evils is, that men provoke God's wrath. Hence, when God is angry, all things must necessarily be adverse to us; for as God has all creatures at his will, and in his hand, he can arm them in vengeance against us whenever he pleases: but when he is propitious to us, he can make all things in heaven and earth to be conducive to our safety. As then he often threatens in the Law, that when he purposed to punish the people, he would make brute animals, and the birds of heaven, and all kinds of reptiles, to execute his judgement, so in this place he declares that there would be peace to men when he received them into favor. I will make a covenant, he says, in that day with the beast of the field. We know what is said in another place, “If you shut yourself up at home, a serpent shall there bite you; but if you go out of thy house, either a bear or a lion shall meet you in the way” (Amos 5:19), by which words God shows that we cannot escape his vengeance when he is angry with us; for he will arm against us lions and bears as well as serpents, both at home and abroad. But he says here, I will make a covenant for them with the beasts;' so that they may perform their duty towards us: for they were all created, we know, for this end, -- to be subject to men. Since, then, they were destined for our benefit, they ought, according to their nature, to be in subjection to us: and we know that Adam caused this, -- that wild beasts rise up so rebelliously against us; for otherwise they would have willingly and gently obeyed us. Now since there is this horrible disorder, that brute beasts, which ought to own men as their masters, rage against them, the Lord recalls us here to the first order of nature, I will make a covenant for them, he says, with the beast of the field, which means, "I will make brute animals to know for what end they were formed, that is, to be subject to the dominion of men, and to show no rebelliousness any more." We now then perceive the intention of the Prophet: he reminds the Israelites that all things were adverse to their safety as long as they were alienated from God; but that when they returned into favor with him, this disorder, which had for a time appeared, would be no longer; for the regular order of nature would prevail, and brute animals would suffer themselves to be brought to obedience. This is the covenant of which the Prophet now speaks when he says, I will make a covenant for them, that is, in their name, with the beast of the field, and with the bird of heaven, and with the reptile of the earth It follows, I will shatter the bow, and the sword, and the battle, that is, every warlike instrument; for under the word mlchmh"milchamah", the Prophet includes every thing adapted for war. Hence, "I will shatter" every kind of weapons "in that day, and make them dwell securely". In the last clause he expresses the end for which the weapons and swords were to be shattered, -- that the Israelites before disquieted by various fears, might dwell in peace, and no more fear any danger. This is the meaning. But it is meet for us to call to mind what we have before said, that the Prophet so speaks of the people's restoration, that he extends his predictions to the kingdom of Christ, as we may learn from Paul's testimony already cited. We then see that God's favor, of which the Prophet now speaks, is not restricted to a short time or to a few years but extends to Christ's kingdom, and is what we have in common with the ancient people. Let us therefore know, that if we provoke not God against us by our sins, all things will be subservient to the promotion of our safety, and that it is our fault when creatures do not render us obedience: for when we mutiny against God, it is no wonder that brute animals should become ferocious and rage against us; for what peace can there be, when we carry on war against God himself? Hence were men, as they ought, to submit to God's authority, there would be no rebelliousness in brute animals; nay, all who are turbulent would gently rest under the protection of God. But as we are insolent against God, he justly punishes us by stirring up against us various contentions and various tumults. Hence, then swords, hence bows, are prepared against us, and hence wars are stirred up against us: all this is because we continue to fight against God. It must, at the same time, be further noticed, that it is a singular benefit for a people to dwell in security; for we know that though we may possess all other things, yet miserable is our condition, unless we live in peace: hence the Prophet mentions this as the summit of a happy life. It now follows Hosea 2:19-20 19. And I will betroth you unto me forever; yea, I will betroth you unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. 20. I will even betroth you unto me in faithfulness: and you shall know the Lord. The Prophet here again makes known the manner in which God would receive into favor his people. As though the people had not violated the marriage vow, God promises to be to them like a bridegroom, who marries a virgin, young and pure. We have before spoken of the people's defection; but as God had repudiated them, it was no common favor for the people to be received again by God, and received with pardon. When a woman returns to her husband, it is a great thing in the husband to forgive her, and not to upbraid her with her former base conduct: but God goes farther than this; for he espouses to himself a people infamous through many disgraceful acts; and having abolished their sins, he contracts, as it were, a new marriage, and joins them again to himself. Hence he says, I will espouse thee to me. We now perceive the import of the word, espouse: for God thereby means, that he would not remember the unfaithfulness for which he had before cast away his people, but would blot out all their infamy. It was indeed an honorable reception into favor, when God offered a new marriage, as though the people had not been like an adulterous woman. And he says, I will espouse thee to me forever. There is here an implied contrast between the marriage of which the Prophet had hitherto spoken, and this which God now contracts. For God, having redeemed the people, had before entered, as we have said, into marriage with them: but the people had departed from their vow; hence followed alienation and divorce. That marriage was then not only temporary, but also weak and soon broken; for the people did not continue long in obedience: but of this new marriage the Prophet declares, that it will continue fast and forever; and thus he sets its durable state in contrast with the falling away which had soon alienated the people from God. Hence he says, I will espouse thee to me forever.

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He then declares by what means he would do this, even in righteousness and judgment, and then in kindness and mercies, and thirdly, in faithfulness. God had indeed from the beginning covenanted with the Israelites in righteousness and judgment; there was nothing disguised or false in his covenant: as then God had in sincerity adopted the people, to what vices does he oppose righteousness and judgment? I answer, These words must be applied to both the contracting parties: then, by righteousness God means not only his own, but that also which is, as they say, mutual and reciprocal; and by righteousness and judgment is meant rectitude, in which nothing is wanting. We now then perceive what the Prophet had in view. But he adds, secondly, In kindness and mercies: by which words he intimates, that though the people were unworthy, yet, this would be no impediment in their way, to prevent them to return into favor with God; for in this reconciliation God would regard his own goodness, rather than the merits of his people. In the third place, he adds, In faithfulness: and this confirms what we have before briefly referred to, -- the fixed and unchangeable duration of this marriage. The words, righteousness and judgment, are, I know, more refinedly explained by some. They say that righteousness is what is conferred on us by God through gratuitous imputation; and they take judgment for that defense which he affords against the violence and the assaults of our enemies. But here the Prophet, I doubt not, intimates in a general way, that this covenant would stand firm, because there would be truth and rectitude on both sides. That this may be more clearly understood, let us take a passage from the 31^st chapter of Jeremiah [Jeremiah 31:31-34] where God complains, that the covenant he had made with the ancient people had not been firm; for they had forsaken it. My covenant,' he says, with your fathers has not continued.' -- Why? Because they departed from my commandments.' God indeed in perfect sincerity adopted the people, and no righteousness was wanting in him; but as there was no constancy and faithfulness in the people, the covenant came to nothing: hence God afterwards adds, I will hereafter make a new covenant with you; for I will engrave my laws on your hearts,' etc. We now then see what the Prophet means by righteousness and judgment, even this, that God would cause the marriage vow to be kept on both sides; for the people, restored from exile, would no more violate their pledged faith nor act unfaithfully. But we must notice what is added, In goodness and mercies. And this part Jeremiah does not omit, for he adds, Their iniquities I will not remember.' As then the Israelites, conscious of evils might tremble through fear, the Prophet seasonably anticipates their diffidence, by promising that the marriage which God was prepared anew to contract, would be in kindness and mercies. There is then no reason why their own unworthiness should frighten away the people; for God here unfolds his own immense goodness and unparalleled mercies. The Prophet might indeed have expressed this in one word, but he adds mercies to goodness. The people had indeed sunk into a deep abyss, that restoration could have been hardly hoped: hence the word, kindness, or goodness, would have been hardly sufficient to raise up their minds, had not the word, mercies, been added for the sake of confirmation. Now he adds, in faithfulness; and by faithfulness is to be understood, I doubt not, that stability of which I have spoken; for what some philosophize on this expression is too refined, who give this explanation, I will espouse thee in faith,' that is by the gospel; for we embrace God's free promises, and thus the covenant the Lord makes with us is ratified. I simply interpret the word as denoting stability. And the Prophet shows afterwards that this covenant would be confirmed, because faithfulness would be reciprocal, they shall know, he says, Jehovah. Jeremiah, I doubt not, borrowed from this place what is written in the 31st chapter; for there he also adds, No one shall hereafter teach his neighbor, for all, from the least to the greatest shall know me, says Jehovah.' Our Prophet says here in one sentence, they shall know Jehovah Hence then is the stability of the covenant, because God by his light shall guide the hearts of those who had before strayed in darkness and wandered after their own superstitions. Since then a horrible darkness prevailed among the Israelitic people, Hosea promises the light of true knowledge; and this knowledge of God is such, that the people fall not away from the Lord, nor are they seduced by the fallacies of Satan. Hence God's covenant stands firm. We now understand the import of the words. Jerome thinks that the Prophet promises espousals thrice, because the Lord once espoused the people to himself in Abraham, then when he led them out of Egypt, and, thirdly, when once he reconciled the whole world in Christ: but this is too refined, and even frivolous. I take a simpler meaning, -- that the Prophet proclaims an espousal thrice, because it was difficult to restore the people from fear and despair, for they well understood how grievously and in how many ways they had alienated themselves from God: it was hence necessary to apply many consolations, which might serve to confirm their faith. This is the reason why the Lord does not say once, I will espouse thee to myself, but repeats it thrice. The Prophet indeed seemed then to speak of a thing incredible: for what sort of an example is this, that the Lord should take for his wife an abominable harlot? Nay, that he should contract a new marriage with an unclean adulteress, immersed in debauchery? This was like something monstrous. Hence the Prophet, that nothing might hinder souls from recumbing on the promise, says, "Doubt not, for the Lord very often assures you, that this is certain." Now, since we have this promise in common with them, we see by the words of the Prophet what is the beginning of our salvation: God espoused the Israelites to himself, when restored from exile through his goodness and mercies. What fellowship have we with God, when we are born and come out of the womb, except he graciously adopts us? for we bring nothing, we know, with us but a curse; this is the heritage of all mankind. Since it is so, all our salvation must necessarily have its foundation in the goodness and mercies of God. But there is also another reason in our case, when God receives us into favor; for we were covenant-breakers under the Papacy; there was not one of us who had not departed from the pledge of his baptism; and so we could not have returned into favor with God, except he had freely united us to himself: and God not only forgave us, but contracted also a new marriage with us, so that we can now, as on the day of our youth, as it has been previously said, openly give thanks to him. But we must notice this short clause, They shall know Jehovah. We indeed see that we are in confusion as soon as we turn aside from the right and pure knowledge of God, nay, that we are wholly lost. Since then our salvation consists in the light of faith, our minds ought ever to be directed to God, that our union with him, which he has formed by the gospel, may abide firm and permanent. But as this is not in the power or will of man, we draw this evident conclusion, that God not only offers his grace in the outward preaching, but at the same time in the renewing of our hearts. Except God then recreates us a new people to himself, there is no more stability in the covenant he makes now with us than in the old which he made formerly with the fathers under the Law; for when we compare ourselves with the Israelites, we find that we are nothing better. It is, therefore, necessary that God should work inwardly and efficaciously on our hearts, that his covenant may stand firm: nay, since the knowledge of him is the special gift of the Spirit, we may with certainty conclude, that what is said here refers not only to outward preaching, but that the grace of the Spirit is also joined, by which God renews us after his own image, as we have already proved from a passage in Jeremiah: but that we may not seem to borrow from another place, we may say that it appears evident from the words of the Prophet, that there is no other bond of stability, by which the covenant of God can be strengthened and preserved, but the knowledge he conveys to us of himself; and this he conveys not only by outward teaching, but also by the illumination of our minds by his Spirit, yea, by the renewing of our hearts. It follows -Hosea 2:21-22 21. And it shall come to pass in that day, I will hear, says the LORD, I will hear the heavens, and they shall hear the earth; 22. And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. The Lord promises again that he will not be wanting to the people, when they shall be reconciled to him. We must, indeed, in the first place, seek that God may be propitious to us; for they are very foolish who desire to live well and happily, and in the meantime care nothing for God's favor. The Prophet shows when the happiness of men begins; it begins when God adopts them for his people, and when, having abolished their sins, he espouses them to himself. It is therefore necessary, in the first place, to seek this; for as we have said, the desire of being happy is preposterous, when we first seek the blessings of an earthly life, when we first seek ease, abundance of good things, health of body, and similar things. Hence the Prophet now shows, that we are then only happy when the Lord is reconciled to us, and not only so, but when he in his love embraces us, and contracts a holy marriage with us, and on this condition, that he will be a father and preserver to us, and that we shall be safe and secure under his protection and defense. But at the same time he comes down to things of the second rank. Our happiness is, indeed, as we have said, in the enjoyment of God's love; but there are accessions which afterwards follow; for the Lord provides for us, and exercises a care over us, so that he supplies whatever is needful for the support of life. Of this later part the Prophet now treats: he says, In that day. We see that he reminds us of the covenant, lest we be content with worldly abundance; for as it has been said, men are commonly devoted to their present advantages. Hence the Prophet sets here before our eyes the Lord's covenant; he afterwards adds, that God's favor would reach to the corn, and to the wine, and the oil.

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But we must notice the Prophet's words, I will hear, he says, or I will answer, (nh, one, means to answer, but it is here equivalent to hear,) I will hear then, I will hear the heavens, and they will hear the earth. The repetition is not superfluous; for the Israelites had been for some time consumed by famine, before they were led away into exile; as though the heavens were iron, no drop of rain came down. They might hence have thought that there was now no hope; but God here raises them up, I will hear, I will hear, he says; as though he said, "There is no reason for the miserable condition in which I have suffered you long to languish as your sins deserved, to discourage you; for I will hereafter hear the heavens." As the Prophet before reminded them that when the beasts were cruel to them, it was a token of God's wrath; so also he teaches by these words that the heavens are not dry through any hidden influence; but that when God withholds his favor, there is no rain by which the heavens irrigate the earth. Then God here plainly shows that the whole order of nature, as they say, is in his hand, that no drop of rain descends from heaven except by his bidding, nor can the earth produce any grass; in short, that all nature would be barren were he not to fructify it by his blessing. And this is the reason why he says, I will hear the heavens and they will hear the earth, and the earth will hear the corn, and the wine, and the oil, and all these will hear Jezreel The Prophet used the word, Jezreel, before in a bad sense; for his purpose was to reproach the Israelites with their unfaithfulness: when they boasted of being the seed of Abraham, and always claimed that honorable and noble distinction, the Lord said, Ye are Jezreel, and not Israel.' It may be that the Prophet wished to show again what they deserved; but he teaches, at the same time, that God would by no means be prevented from showing kindness to the unworthy when reconciled to him. Though, then, they were rather Jezreelites than Israelites, yet their unworthiness would be no impediment, that God should not deal bountifully with them. There may also be an allusion here to a new people; for it follows in the next verse, vzrtyh, usarotie, and I will sow her; and the word, Jezreel, has an affinity to this verb, it is indeed derived from zr, saro, which is to sow: and as the Prophet presently adds, that Jezreel is, as it were, the seed of God, I do not disapprove of this supposed allusion. But yet the Prophet seems here to commend the grace of God, when he declares that they were Jezreelites with whom God would deal so kindly as to fructify the earth for their sake. Let us now again repeat the substance of the whole, The corn, and the wine, and the oil, will hear Jezreel The Israelites were famished, and as it is usual with those in want of food, they cried out, Who will give us bread, and wine, and oil?' For the stomach, as it is said, has no ears; nor has it reason and judgment: when there is extreme want, men, as if they were distracted, will call for bread, and wine, and oil. God then has regard for these blind instincts of men, which only crave what will gratify them: hence he says, The corn, and wine, and oil, will hear Jezreel, -- but when? Even when the earth will supply trees with sap and moisture, and extend to the seed its strength; it is then that the earth will hear the corn, and the wine, and the oil: for these grow not of themselves, but derive supplies from the earth; and hence the earth is said to hear them. But cannot the earth of itself hear the corn, or the wine, or the oil? By no means, except rain descends from heaven. Since, then, the earth itself draws moisture and wetness from heaven, we see that men in vain cry out in famine, except they look up to heaven: and heaven is ruled by the will of God. Let men, therefore, learn to ascend up to God, that they may seek from him their daily bread. We now, then, see how suitable is this gradation employed by the Prophet, by which God, on account of the rude and weak comprehension of men, leads them up at last to himself. For they turn their thoughts to bread, and wine, and oil; from these they seek food: they are in this matter very stupid. Be it so; God is indulgent to their simplicity and ignorance; for by degrees he proceeds from corn, and wine, and oil, to the earth, and then from the earth to heaven; and he afterwards shows that heaven cannot pour down rain except at his will. It follows at last -Hosea 2:23 23. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, You are my people; and they shall say, You are my God. The Prophet here takes the occasion to speak of the increase of the people. He had promised a fruitful and large increase of corn, and wine, and oil; but for what end would this be, except the land had numerous inhabitants? It was hence needful to make this addition. Besides, the Prophet had said before, though you be immense in number, yet a remnant only shall be preserved.' He now sets God's new favor in opposition to his vengeance, and says, that God will again sow the people. From this sentence we learn that the allusion in the word, Jezreel, has not been improperly noticed by some, that is, that they, who had been before a degenerate people and not true Israelites shall then be the seed of God: yet the words admit of two senses; for zr saro, applies to the earth as well as to seed. The Hebrews say, The earth is sown,' and also, The wheat is sown,' or any other grain. If then the Prophet compares the people to the earth, the sense will be, I will sow the people as I do the earth; that is, I will make them fruitful as the earth when it is productive. It must then be thus rendered, I will sow her for me as the earth, that is, as though she were my earth. Or it may be rendered thus, I will sow her for myself in the earth, and for this end, that the earth, which was for a time waste and desolate, might have many inhabitants, as we know was the case. But the relative pronoun in the feminine gender ought not to embarrass us, for the Prophet ever speaks as of a woman: the people, we know, have been as yet described to us under the person of a woman. And he afterwards adds, l'-rvchmh, La-ruchamae. He speaks here either of La-ruchamae, an adulterous daughter, or an adulterous woman, whom a husband takes to himself. As to the matter itself, it is easy to learn what the Prophet means, which is, that God would diffuse an offspring far and wide, when the people had been brought not only to a small number, but almost to nothing: for how little short of entire ruin was the desolation of the people when scattered into banishment? They were then, as it has been stated, like a body torn asunder: the land in the meantime enjoyed its Sabbaths; God had disburdened it of its inhabitants. We then understand the meaning of the Prophet to be, that God would multiply the people, that the small remnant would increase to a great and almost innumerable offspring. I will then sow her in the earth, that is, throughout the whole land; and I will have mercy on La-ruchamae, that is, I will in mercy embrace her, who had not obtained mercy; and I will say to the no-people, Ye are now my people We see that the Prophet insists on this, -- That the people would not only seek the outward advantages of the present life, but would make a beginning at the very fountain, by regaining the favor of God, and knowing him as their propitious Father: for this is the meaning of the Prophet, of which something more will be said to-morrow. Prayer Grant, Almighty God, that as we are in this life subject to so many miseries, and in the meantime grow insensible in our sins, -- O grant that we may learn to search ourselves and consider one sins, that we may be really humbled before you, and ascribe to ourselves the blame of all our evils, that we may be thus led to a genuine feeling of repentance, and so strive to be reconciled to you in Christ, that we may wholly depend on your paternal love, and thus ever aspire to the fulness of eternal happiness, through thy goodness and that immeasurable kindness which you testifies is ready and offered to all those, who with a sincere heart worship you, call upon you, and flee to you, through Christ our Lord. Amen. Chapter 3 Eight Lecture We said in our lecture yesterday, that the Prophet does not in vain bear a testimony again to God's paternal favor to his people; for it is our chief happiness, when God acknowledges us as his own, and when we also can come to his presence with sure confidence. Hence the order of the Prophet's words ought to be noticed: I will have mercy, he says, on Lo-ruchama; which means, I will be propitious to the Israelites whom I have hitherto deprived of my favor: "and I will say to the no-people, My people are you: then it follows and they will say to me, you are our God. The Prophet, indeed, means that God anticipates us with his favor; for we are otherwise restrained from access to him. Then God of his own good-will precedes, and extends his band to us, and then follows the consent of our faith. Hence God first speaks to the Israelites, that they might know that they are now counted his people: and then, after God has testified of his favor, they answer, Thou beginnest now to be from henceforth our God.' We hence see that the beginning of all good is from God, when he makes of aliens friends, and adopts as his sons those who were before his enemies. The third chapter follows. Hosea 3:1 1. Then said the LORD unto me, Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the LORD toward the children of Israel, who look to other gods, and love flagons of wine. The substance of this chapter is, that it was God's purpose to keep in firm hope the minds of the faithful during the exile, lest being overwhelmed with despair they should wholly faint. The Prophet had before spoken of God's reconciliation with his people; and he magnificently extolled that favor when he said, Ye shall be as in the

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valley of Achor, I will restore to you the abundance of all blessings; in a word, you shall be in all respects happy.' But, in the meantime, the daily misery of the people continued. God had indeed determined to remove them into Babylon. They might, therefore, have despaired under that calamity, as though every hope of deliverance were wholly taken from them. Hence the Prophet now shows that God would so restore the people to favor, as not immediately to blot out every remembrance of his wrath, but that his purpose was to continue for a time some measure of his severity. We hence see that this prediction occupies a middle place between the denunciation the Prophet previously pronounced and the promise of pardon. It was a dreadful thing, that God should divorce his people and cast away the Israelites as spurious children: but a consolation was afterwards added. But lest the Israelites should think that God would immediately, as on the first day, be so propitious to them as to visit them with no chastisement, it was the Prophet's design expressly to correct this mistake, as though he said, God will indeed receive you again, but in the meantime a chastisement is prepared for you, which by its intenseness would break down your spirits were it not that this comfort will ease you, and that is, that God, though he punishes you for your sins, yet continues to provide for your salvation, and to be as it were your husband.' We now perceive the intention of the Prophet. But I shall first run over the words, and then return to the subject Jehovah said to me, Go yet and love a woman. There is no doubt but that God describes here the favor he promises to the Israelites in a type or vision: for they are too gross in their notions, who think that the Prophet married a woman who had been a harlot. It was then only a vision, as though God had set a picture before the eyes of the people, in which they might see their own conduct. And when he says, "yet", he refers to the vision, mentioned in the first chapter. But he bids a woman to be loved before he took her to be the partner of his conjugal bed; which ought to be noticed: for God intends here to make a distinction between the people's restoration and his hidden favor. God then before he restored the people from exile, loved them as it were in their widowhood. We now understand why the Prophet does not say, Take to thee a wife,' but, love a woman.' The meaning is this: God intimates, that though exile would be sad and bitter, yet the people, whom he treated with sharpness and severity, were still dear to him. Hence, Love a woman, who had been loved by a husband. The word r, ro, is here to be taken for a husband, as it is in the second chapter of Jeremiah, [Jeremiah 3:20] where it is said, Perfidiously have the children of Israel dealt with me, as though a woman had departed from her husband, mrh, meroe,', or, from her partner.' And there is an aggravation of the crime implied in this word: for women, when they prostitute themselves, often complain that they have done so through too much severity, because they were not treated with sufficient kindness by their husbands; but when a husband behaves kindly towards his wife, and performs his duty as a husband, there is then less excuse for a wife, in case she fixes her affections on others. To increase then the sin of the people, this circumstance is stated that the woman had been loved by her friend or partner, and yet that this kindness of her husband had not preserved her mind in chastity. He afterwards says, According to the love of Jehovah towards the children of Israel; that is, As God loved the people of Israel, who yet ceased not to look to other gods. This metaphor occurs often in Scripture, that is, when the verb phnh"panah", which means in Hebrew, to look to, is used to express hope or desire: so that when men's minds are intent on any thing, or their affections fixed on it, they are said to look to that. Since then the Israelites boiled with insane ardor for their superstitions, they are said to look to other gods. It then follows, And they love flagons of grapes. The Prophet, I doubt not, compares this rage to drunkenness: and he mentions flagons of grapes rather than of wine, because idolaters are like drunkards, who sometimes so gorge themselves, that they have no longer a taste for wine; yea, the very smell of wine offends them, and produces nausea through excessive drinking; but they try new arts by which they may regain their fondness for wine. And such is the desire of novelty that prevails in the superstitious. At one time they go after this, at another time after that, and their minds are continually tossed to and fro, because they cannot acquiesce in the only true God. We now then perceive what this metaphor means, when the Prophet reproaches the Israelites, because they loved flagons of grapes. I now return to what the Prophet, or rather God, had in view. God here comforts the hearts of the faithful, that they might surely conclude that they were loved, even when they were chastised. It was indeed necessary that this difference should have been well impressed on the Israelites, that they might in exile entertain hope and patiently bear God's chastisement, and rise that this hope might mitigate the bitterness of sorrow. God therefore says that though he shows not himself as yet reconciled to them, but appears as yet severe, at the same time he is not without love. And hence we learn how useful this doctrine is, and how widely it opens; for it affords a consolation of which we all in common have need. When God humbles us by adversities, when he shows to us some tokens of severity or wrath, we cannot but instantly fail, were not this thought to occur to us, that God loves us, even when he is severe towards us, and that though he seems to cast us away, we are not yet altogether aliens, for he retains some affection even in the midst of his wrath; so that he is to us as a husband, though he admits us not immediately into conjugal honor, nor restores us to our former rank. We now then see how the doctrine is to be applied to ourselves. We must at the same time notice the reproachful conduct of which I have spoken, -- That though the woman was loved yet she could not be preserved in chastity, and that she was loved, though an adulteress. Here is pointed out the most shameful ingratitude of the people, and contrasted with it is God's infinite mercy and goodness. It was the summit of wickedness in the people to forsake their God, when he had treated them with so much benignity and kindness. But wonderful was the patience of God, when he ceased not to love a people, whom he had found to be so perverse, that they could not be turned by any acts of kindness nor retained by any favors. With regard to the flagons of grapes we may observe, that this strange disposition is ever dominant in the superstitious, and that is, that they wander here and there after their own devices, and have nothing fixed in them. Lest, then, such charms deceive us, let us learn to cleave firmly and constantly to the word of the Lord. Indeed the Papists of this day boast of their ancientness, when they would create an ill-will towards us; as though the religion we follow were new and lately invented: but we see how modern their superstitions are; for a passion for them bubbles up continually and they have nothing that remains constant: and no wonder, because the eternal truth of God is regarded by them as of no value. If, then, we desire to restrain this depraved lust, which the Prophet condemns in the Israelites, let us so adhere to the word of the Lord, that no novelty may captivate us and lead us astray. It now follows -Hosea 3:2-5 2. So I bought her to me for fifteen pieces of silver, and for and homer of barley, and an half homer of barley: 3. And I said unto her, you shall abide for me many days; you shall not play the harlot, and you shall not be for another man: so will I also be for you. 4. For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: 5. Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. These verses have been read together, for in these four the Prophet explains the vision presented to him. He says, first, that he had done what had been enjoined him by God; which was conveyed to him by a vision, or in a typical form, that by such an exhibition he might impress the minds of the people: I bought, he says, a wife for fifteen silverings, and for a corus of barley and half a corus; that is, for a corus and a half. He tells us in this verse that he had bought the wife whom he was to take for a small price. By the fifteen silverings and the corus and half of barley is set forth, I have no doubt, her abject and mean condition. Servants, we know, were valued at thirty shekels of silver when hurt by an ox, (Exodus 21:32.) But the Prophet gives her for his wife fifteen silvering; which seemed a contemptible gift. But then the Lord shows, that though he would but scantily support his people in exile, they would still be dear to him, as when a husband loves his wife though he does not indulge her, when that would be inexpedient: overmuch indulgence, as it is well known, has indeed often corrupted those who have gone astray. When a husband immediately pardons an adulterous wife, and receives her with a smiling countenance, and fawningly humbles himself by laying aside his own right and authority, he acts foolishly, and by his levity ruins his wife: but when a husband forgives his wife, and yet strictly confines her within the range of duty, and restrains his own feelings, such a moderate course is very beneficial and shows no common prudence in the husband; who, though he is not cruel, is yet not carried away by foolish love. This, then is what the Prophet means, when he says, that he had given for his wife fifteen silverings and a corus and half of barley. Respectable women did not, indeed, live on barley. The Prophets then, gave to his wife, not wheat-flour, nor the fine flour of wheat, but black bread and coarse food; yea, he gave her barley as her allowance, and in a small quantity, that his wife might have but a scanty living. We now then understand the Prophet's meaning. Some elicit a contrary sense, that the Lord would splendidly and sumptuously support the wife who had been an adulteress; but this view by no means harmonizes with the Prophet's design, as we have already seen. Besides, the words themselves lead us another way. Jerome, as his practice is, refines in allegorizing. He says, that the people were bought for fifteen silverings, because they came out of Egypt on the fifteenth day of the month; and then he says, that as the Hebrew homer contains thirty bushels, they were bought for a corus and half, which is forty-five bushels. Because the law was promulgated forty-five days after. But these are puerile trifles.

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Let then the simple view which I have given be sufficient for us, -- that God, though he favored her, not immediately with the honor of a wife and liberal support, yet ceased not to love her. Thus we see the minds of the faithful were sustained to bear patiently their calamities; for it is an untold consolation to know that God loves us. If a testimony respecting his love moderates not our sorrows, we are very ill-natured and ungrateful. The Prophet then more clearly proves in these words, that God loved his people, though he seemed to be alienated from them. He might have wholly destroyed them: he yet supplied them with food in their exile. The people indeed lived in the greatest straits; and all delicacies were no doubt taken from them, and their fare was very sordid and very scanty: but the Prophet forbids them to measure God's favor by the smallness of what was given them; for though God would not immediately receive into favor a wife who had been an adulteress, yet he wished her to continue his wife. Hence he adds, I said to her, For many days shall you tarry for me, and you shall not become wanton, and you shall not be for any man, that is, you shall remain a widow; for it is for this reason that I still retain you, to find out whether you will sincerely repent. I would not indeed be too easy towards you, lest I should by indulgence corrupt you: I shall see what your conduct will be: you must in the meantime continue a widow.' This, then was God's small favor which remained for the people, even a sort of widowhood. God might, indeed, as we have said, have utterly destroyed his people: but he mitigated his wrath and only punished them with exile, and in the meantime, proved that he was not forgetful of his banished people. Though then he only bestowed some scanty allowance, he yet did not wholly deprive them of food, nor suffer them to perish through want. This treatment then in reality is set forth by this representation, that the Prophet had bidden his wife to remain single. He says, And I also shall be for you: why does he say, I also? A wife, already joined to her husband, has no right to pledge her faith to another. Then the Prophet shows that Israel was held bound by the Lord, that they might not seek another connection, for his faith was pledged to them. Hence he says, I also shall be for you; that is, I pledge my faith to you, or, I subscribe myself as your husband: but another time must be looked for; I yet defer my favor, and suspend it until you give proof of true repentance.' "I also", he says, "shall be for you"; that is, you shall not be a widow in vain, if you complain that wrong is done to you, because I forbid you to marry anyone else, I also bind myself in turn to you.' Now then is evident the mutual compact between God and his people, so that the people, though a state of widowhood be full of sorrows ought not yet to succumb to grief, but to keep themselves exclusively for God, till the time of their full and complete deliverance, because he says, that he will remain true to his pledge. "I will then be your: though at present, I do not admit to you the honor of wives, I will not yet wholly repudiate you." But how does this view harmonize with the first prediction, according to which God seems to have divorced his people? Their concurrence may be easily explained. The Prophet indeed said, that the body of the people would be alienated from God: but here he addresses the faithful only. Lest then the minds of those who were healable should despond, the Prophet sets before them this comfort which I have mentioned, -- that though they were to continue, as it were, single, yet the Lord would remain, as it were, bound to them, so as not to adopt another people and reject them. But we shall presently see that this prediction regards in common the Gentiles as well as the Jews and Israelites. He afterwards adds, For many days shall the children of Israel abide He says, for many days, that they might prepare themselves for long endurance, and be not dispirited through weariness, though the Lord should not soon free them from their calamities. "Though then your exile should be long, still cherish," he says, "strong hope in your hearts; for so long a trial must necessarily be made of your repentance; as you have very often pretended to return to the Lord, and soon after your hypocrisy was discovered; and then ye became hardened in your wilful obstinacy: it is therefore necessary that the Lord should subdue you by a long chastisement." Hence he says, The children of Israel shall abide without a king and without a prince But it may still be further asked, What is the number of the days of which the Prophet speaks, for the definite number is not stated here; and we know that the exile appointed for the Jews was seventy years? (Jeremiah 29:10.) But the Prophet seems here to extend his prediction farther, even to the time of Christ. To this I answer, that here he refers simply to the seventy years; though, at the same time, we must remember that those who returned not from exile were supported by this promise, and hoped in the promised Mediator: but the Prophet goes not beyond that number, afterwards prefixed by Jeremiah. It is not to be wondered at, that the Prophet had not computed the years and days; for the time of the captivity, that is, of the last captivity, was not yet come. Shortly after, indeed, four tribes were led away, and then the ten, and the whole kingdom of Israel was destroyed: but the last ruin of the whole people was not yet so near. It was therefore not necessary to compute then the years; but he speaks of a long time indefinitely, and speaks of the children of Israel and says, They shall abide without a king and without a prince: and inasmuch as they placed their trust in their king, and thought themselves happy in having this one distinction, a powerful king, he says, They shall abide without a king, without a prince. He now explains their widowhood without similitudes: hence he says, They shall be without a king and a prince, that is, there shall be among them no kind of civil government; they shall be like a mutilated body without a head; and so it happened to them in their miserable dispersion. And without a sacrifice, he says, and without a statue. The Hebrews take mtsvh, metsabe, often in a bad sense, though it means generally a statue, as a monument over a grave is called mtsvh, metsabe,: but the Prophet seems to speak here of idols, for he afterwards adds, trphym"teraphim"; and teraphim were no doubt images, (Genesis 31:19-30,) which the superstitious used while worshipping their fictitious gods, as we read in many places. The king of Babylon is said to have consulted the teraphim; and it is said that Rachel stole the teraphim, and shortly after Laban calls the teraphim his gods. But the Hebrews talk idly when they say that these images were made of a constellation, and that they afterwards uttered words: but all this has been invented, and we know what liberty they take in devising fables. The meaning is, that God would take away from the people of Israel all civil order, and then all sacred rites and ceremonies, that they might abide as a widow, and at the same time know, that they were not utterly rejected by God without hope of reconciliation. It is asked, why "ephod" is mentioned; for the priesthood continued among the tribe of Judah, and the ephod, it is well known, was a part of the sacerdotal dress. To this I answer, that when Jeroboam introduced false worship, he employed this artifice -- to make religion among the Israelites nearly like true religion in its outward form: for it seems to have been his purpose that it should vary as little as possible from the legitimate worship of God: hence he said, It is grievous and troublesome to you to go up to Jerusalem; then let us worship God here,' (1 Kings 12:28.) But he pretended to change nothing; he would not appear to be an apostate, departing from the only true God. What then? "God may be worshipped without trouble by us here; for I will build temples in several places, and also erect altars: what hinders that sacrifices should not be offered to God in many places?" There is therefore no doubt but that he made his altars according to the form of the true altar, and also added the ephod and various ceremonies, that the Israelites might think that they still continued in the true worship of God. But it follows, Afterwards shall the children of Israel return and seek Jehovah their God, and David their king. Here the Prophet shows by the fruit of their chastisement, that the Israelites had no reason to murmur or clamor against God, as though he treated them with too much severity; for if he had stretched out his hand to them immediately, there would have been in them no repentance: but when thoroughly cleansed by long correction, they would then truly and sincerely confess their God. We then see that this comfort is set forth as arising from the fruit of chastisement, that the Israelites might patiently bear the temporary wrath of God. Afterwards, he says, they shall return; as though he said, "They are now led away headlong into their impiety, and they can by no means be restrained except by this long endurance of evils." They shall therefore return, and then will they seek Jehovah their God. The name of the only true God is set here in opposition, as before, to all Baalim. The Israelites, indeed, professed to worship God; but Baalim, we know, were at the same time in high esteem among them, who were so many gods, and had crept into the place of God, and extinguished his pure worship: hence the Prophet says not simply, They shall seek God, but they shall "seek Jehovah their God". And there is here an implied reproof in the word 'lhym"Elohehem"; for it intimates that they were drawn aside into ungodly superstitions, that they were without the true God, that no knowledge of him existed among them; though God had offered himself to them, yea, had familiarly held intercourse with them, and brought them up as it were in his bosom, as a father his own children. Hence the Prophet indirectly upbraids them for this great wickedness when he says, They shall seek their God. And who is this God? He is even Jehovah. They had hitherto formed for themselves vain gods: and though, he says, they had been deluded by their own devices, they shall now know the only true God, who from the beginning revealed himself to them even as their God. He afterwards adds a second clause respecting King David: but I cannot now finish the subject. Prayer Grant, Almighty God, that as you often justly hide your face from us, so that on every side we see nothing but evidences of your dreadful judgment, -- O grant, that we, with minds raised above the scene of this world, may at the same time cherish the hope which you constantly set before us, so that we may feel fully persuaded that

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we are loved by you, however severely you may chastise us and may this consolation so support and sustain our souls, that patiently enduring whatever chastisements you may lay upon us, we may ever hold fast the reconciliation which you hast promised to us in Christ your Son. Amen. Ninth Lecture We have now to consider the second clause, respecting King David. The Prophet tells us, that when the Israelites shall be moved with the desire of seeking God, they shall also seek David their king. They had, as it is well known, departed from their allegiance to him; though God had set David over the whole people for this end, -that they might all be happy under his power and dominion, and remain safe and secure, as though they beheld God with their own eyes; for David was, as it were, the angel of God. Then the revolt of the people, or of the ten tribes, was like a renunciation of the living God. The Lord said to Samuel, ‘You have they not despised, but rather me,' (1 Samuel 8:7:) this must have been much more the case with regard to David, whom Samuel, by God's command, had anointed, and whom the Lord had honored with so many bright commendations; they could not have cast away his yoke, without openly rejecting, as it were, God himself. Hence Hosea, speaking of the people's repentance, does not, without reasons distinctly mention this, that they shall return to David their king: for they could not sincerely and from the heart seek God, without subjecting themselves to that lawful authority to which they had been bound, not by men, nor by chance, but by God's command. It is indeed true that David was then dead; but Hosea sets forth here,in the person of one man, that everlasting kingdom, which the Jews knew would endure as the sun and moon: for well known to them all was this remarkable promise, As long as the sun and moon shall shine in heaven, they shall be faithful witnesses to me, that the throne of David shall continue,' (Psalm 72:5,18.) Hence, after the death of David, the Prophet shows here that his kingdom would be forever, for he survived in his children; and, as it evidently appears, they commonly called their Messiah the son of David. We must now of necessity come to Christ: for Israel could not seek their king, David, who had been long dead; but were to seek that King whom God had promised from the posterity of David. This prophecy, then, no doubt extends to Christ: and it is evident that the only hope of the people being gathered was this, that God had testified that he would give a Redeemer. We now then see what the Prophet had in view: the Israelites had become degenerate; and, by their perfidy, they ceased to be the true and genuine people of God, as long as they continued alienated from the family of David. The Prophet, speaking of their full restoration, now joins David with God; for they could not be restored to the body of the Church, without uniting with the Jews in honoring one and the same head. But we must, at the same time, remember, that the king, whom the Prophet mentions, is not David, who had been long dead, but his son, to whom the perpetuity of his kingdom had been promised. This doctrine is especially useful to us; for it shows that God is not to be sought except in Christ the mediator. Whosoever, then, forsakes Christ, forsakes God himself; for as John says, He who has not the Son, has not the Father,' (1 John 2:23.) And the thing itself proves this; for God dwells in light inaccessible; how great, then is the distance between us and him? Except Christ, then, presents himself to us as a middle person, how can we come to God? But then only we begin really to seek God, when we turn our eyes to Christ, who willingly offers himself to us. This is the only way of seeking God aright. Some, with more refinement, contend, that Christ is Jehovah, because the Prophet says, that he is to be sought not otherwise than as God is. By the word, seeking, the Prophet indeed means, that the Israelites had no other way of being safe and secure than by fleeing under the guardianship and protection of their legitimate king, whom they knew to have been divinely ordained for them. This, then, would not be sufficient to confute the Jews. I take the passage in a simpler way, as meaning, that they would seek their God in the person of the king, whose hand and efforts God intended to employ in the preservation of the people. It further follows, And they shall fear Jehovah and his goodness in the last day". The verb phchd, peched, means sometimes; to dread, to be frightened as they are who are so terrified as to lose all courage. But in this place it is to be taken in a good sense, to fear, as it appears evident from the context. Then he says, They shall fear God and his goodness. The Israelites had before shaken off the yoke of God: for it was a proof of wanton contempt in them to build a new temple; to devise, at their own will, a new religion; and, in a word, to allow themselves an unbridled licentiousness. Hence he says, They shall hereafter begin to fear God, and shall continue in his service. And he adds, and his goodness; by which he means that God would not be dreaded by them, but that he would sweetly allure them to himself, that they might obey him spontaneously and freely, and even joyfully: and doubtless God does then only make us really to fear him, when he gives us a taste of his goodness. For God's majesty strikes terror into us; and we, in the meantime, seek hiding places; and were it possible for us to withdraw from him, each of us would do so gladly; but it is not to worship God with due honor, when we flee away from him. It is then a sense of his goodness that leads us reverentially to fear him. With you,' says David, is forgiveness, that thou mayest be feared,' (Psalm130:4:) for except men know God to be ready to be at peace with them, and feel assured that he will be propitious to them, no one will seek him, no one will fear him, for without knowing this, we could not but wish his glory to be abolished and extinguished, and that he should be without authority, lest he should become our judge. But everyone who has tasted of God's goodness, so orders himself as to obey God. What the Prophet then means when he says, they shall then fear God, is this, that they shall understand that they were miserable as long as they were alienated from him, and that true happiness is to submit to his authority. But further, this goodness is to be referred to Christ. Some take tv thubu, for glory, as in Exodus 33 [Ex 32:19]; but the connection of this passage requires the word to be taken in its proper sense. And God's goodness, we know, is so exhibited to us in Christ, that not a particle of it is to be sought for anywhere else: for from this fountain must we draw whatever refers to our salvation and happiness of life. Let us then know that God cannot from the heart be worshipped by us, except when we behold him in the person of his Son, and know him to be a kind Father to us: hence John says, ‘He who honors not the Son, honors not the Father,' (John 5:23.) Lastly, he adds, In the extremity of days; for the Prophet wished again to remind the Israelites of what he had said before, -- that they had need of long affliction, by which God would by degrees reform them. He then shows that their perverseness was such, that they would not soon be brought into a right mind; but that this would be in the extremity of days. At the same time he relieves the minds of the godly, that they might not, through weariness, grow faint: for though they were not at first to taste of God's goodness, the Prophet reminds them that there was no reason to despair, because the Lord would manifest his goodness in the extremity of days. We may add, that this extremity of days had its beginning at the return of the people. When liberty was granted to the Jews to return to their own country, it was the extremity or fulness of days, of which the Prophet speaks. But a continued series from the people's return to the coming of Christ, must at the same time be understood; for the Lord then performed more fully what he declares here by his Prophet. Hence everywhere in Scripture, especially in the New Testament, the manifestation of Christ is placed in the last times. This chapter is now explained. The fourth now follows. Chapter 4 Hosea 4:1-2 1. Hear the word of the LORD, you children of Israel: for the LORD hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. 2. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood touches blood. This is a new discourse by the Prophet, separate from his former discourses. We must bear in mind that the Prophets did not literally write what they delivered to the people, nor did they treat only once of those things which are now extant with us; but we have in their books collected summaries and heads of those matters which they were wont to address to the people. Hosea, no doubt, very often descanted on the exile and the restoration of the people, forasmuch as he dwelt much on all the things which we have hitherto noticed. Indeed, the slowness and dullness of the people were such, that the same things were repeated daily. But it was enough for the Prophets to make and to write down a brief summary of what they taught in their discourses. Hosea now relates how vehemently he reproved the people, because every kind of corruption so commonly prevailed, that there was no sound part in the whole community. We hence see what the Prophet treats of now; and this ought to be observed, for hypocrites wish ever to be flattered; and when the mercy of God is offered

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to them, they seek to be freed from every fear. It is therefore a bitter thing to them, when threatening are mingled, when God sharply chides them. "What! we heard yesterday a discourse on God's mercy, and now he fulminates against us. He is then changeable; if he were consistent, would not his manner of teaching be alike and the same today?" But men must be often awakened, for forgetfulness of God often creeps over them; they indulge themselves, and nothing is more difficult than to lead them to God; nay, when they have made some advances, they soon turn aside to some other course. We hence see that men cannot be taught, except God reproves their sins by his word; and then, lest they despond, gives them a hope of mercy; and except he again returns to reproofs and threatening. This is the mode of address which we find in all the Prophets. I now come to the Prophet's words: Hear, he says, the word of Jehovah, ye children of Israel, the Lord has a dispute, etc. The Prophet, by saying that the Lord had a dispute with the inhabitants of the land, intimates that men in vain flatter themselves, when they have God against them, and that they shall soon find him to be their Judge, except they in time anticipate his vengeance. But he also reminds the Israelites that God had a dispute with them, that they might not have to feel the severity of justice, but reconcile themselves to God, while a seasonable opportunity was given them. Then the Prophet's introduction had this object in view -- to make the Israelites to know that God would be adverse to them, except they sought, without delay, to regain his favor. The Lord then, since he declared that he would contend with them, shows that he was not willing to do so. For had God determined to punish the people, what need was there of this warning? Could he not instantly execute judgment on them? Since, then, the Prophet was sent to the children of Israel to warn them of a great and fatal danger, God had still a regard for their safety: and doubtless this warning prevailed with many; for those who were alarmed by this denunciation humbled themselves before God, and hardened not themselves in wickedness: and the reprobate, though not amended, were yet rendered twice less excusable. The same is the case among us, whenever God threatens us with judgment: they who are not altogether intractable or unhealable, confess their guilt, and deprecate God's wrath; and others, though they harden their hearts in wickedness, cannot yet quench the power of truth; for the Lord takes from them every pretext for ignorance, and conscience wounds them more deeply, after they have been thus warned. We now then understand what the Prophet meant by saying, that God had a dispute with the inhabitants of the land. But that the Prophet's intention may be more clear to us, we must bear in mind, that he and other faithful teachers were wearied with crying, and that in the meantime no fruit appeared. He saw that his warnings were heedlessly despised, and that hence his last resort was to summon men to God's tribunal. We also are constrained, when we prevail nothing, to follow the same course: "God will judge you; for no one will bear to be judged by his word: whatever we announce to you in his name, is counted a matter of sport: he himself at length will show that he has to do with you." In a similar strain does Zechariah speak, “They shall look on him whom they have pierced,” (Zechariah 12:10) and to the same purpose does Isaiah say, that the Spirit of the Lord was made sad. ‘Is it not enough,' he says, that you should be vexatious to men, except you be so also to my God?” (Isaiah 7:13). The Prophet joined himself with God; for the ungodly king Ahab, by tempting God, did at the same time trifle with his Prophets. There is then here an implied contrast between the dispute which God announces respecting the Israelites, and the daily strifes he had with them by his Prophets. For this reason also the Lord said, “My Spirit shall no more strive with man, for he is flesh” (Genesis 6:3). God indeed says there, that he had waited in vain for men to return to the right way; for they were refractory beyond any hope of repentance: he therefore declared, that he would presently punish them. So also in this place, "The Lord has a trial at law"; he will now himself plead his own cause: he has hitherto long exercised his Prophets in contending with you; yea, he has wearied them with much and continual labor; ye remain ever like yourselves; he will therefore begin now to plead effectually his own cause with you: he will no more speak to you by the mouth, but by his power, show himself a judge.' The Prophet, however, designedly laid down the word, dispute, that the Israelites might know that God would severely treat them, not without cause, nor unjustly, as though he said, "God will so punish you as to show at the same time that he will do so for the best reason: ye elude all threatenings; ye think that you can make yourselves safe by your shifts: there are no evasions by which you can possibly hope to attain anything; for God will at length uncover all your wickedness." In short, the Prophet here joins punishment with God's justice, or he points out by one word, a real (so to speak) or an effectual contention, by which the Lord not only reproves men in words, but also visits with judgment their sins. It follows, because there is no truth, no kindness, no knowledge of God. The dispute, he said, was to be with the inhabitants of the land: by the inhabitants of the land, he means the whole body of the people; as though he said, "Not a few men have become corrupt, but all kinds of wickedness prevail everywhere." And for the same reason he adds, that there was no truth", etc. in the land; as though he said, "They who sin hide not themselves now in lurking-places; they seek no recesses, like those who are ashamed; but so much licentiousness is everywhere dominant, that the whole land is filled with the contempt of God and with crimes." This was a severe reproof to proud men. How much the Israelites flattered themselves, we know; it was therefore necessary for the Prophet to speak thus sharply to a refractory people; for a gentle and kind warning proves effectual only to the meek and teachable. When the world grows hardened against God, such a rigorous treatment as the words of the Prophet disclose must be used. Let those then, to whom is intrusted the charge of teaching, see that they do not gently warn men, when hardened in their vices; but let them follow this vehemence of the Prophet. We said at the beginning, that the Prophet had a good reason for being so warm in his indignation: he was not at the moment foolishly carried away by the heat of zeal; but he knew that he had to do with men so perverse, that they could not be handled in any other way. The Prophet now reproves not only one kind of evil, but brings together every sort of crimes; as though he said, that the Israelites were in every way corrupt and perverted. He says first, that there was among them no faithfulness, and no kindness. He speaks here of their contempt of the second table of the law; for by this the impiety of men is sooner found out, that is, when an examination is made of their life: for hypocrites vauntingly profess the name of God, and confidently (plenis buccis -- with full cheeks) arrogate faith to themselves; and then they cover their vices with the external show of divine worship, and frigid acts of devotion: nay, the very thing mentioned by Jeremiah is too commonly the case, that the house of God is made a den of thieves.' (Jeremiah 7:11). Hence the Prophets, that they might drag the ungodly to the light, examine their conduct according to the duties of love: "Ye are right worshipers of God, ye are most holy; but in the meantime, where is truth, where is mutual faithfulness, where is kindness? If you are not men, how can you be angels? You are given to avarice, you are perfidious, you are cruel: what more can be said of you, except that each of you condemns all the rest before God, and that your life is also condemned by all?' By saying that truth or faithfulness was extinct, he makes them to be like foxes, who are ever deceitful: by saying that there was no kindness, he accuses them of cruelty, as though he said, that they were like lions and wild beasts. But the fountain of all these vices he points out in the third clause, when he says, that they had no knowledge of God: and the knowledge of God he takes for the fear of God which proceeds from the knowledge of him; as though he said, "In a word, men go on as licentiously, as if they did not think that there is a God in heaven, as if all religion was effaced from their hearts." For as long as any knowledge of God remains in us, it is like a bridle to restrain us: but when men become wanton, and allow themselves every liberty, it is certain that they have forgotten God, and that there is in them now no knowledge of God. Hence the complaints in the Psalms, “The ungodly have said in their heart, There is no God” (Psalm 14:1). Impiety speaks in my heart, There is no God.' Men cannot run headlong into brutal stupidity, while a spark of the true knowledge of God shines or twinkles in their minds. We now then perceive the real meaning of the Prophet. But after having said that they were full of perfidiousness and cruelty, he adds, By cursing, and lying, and killing, etc., 'lh, ale, means to swear: some explain it in this place as signifying to forswear; and others read the two together, 'lh vkchs, ale ucachesh, to swear and lie, that is to deceive by swearing. But as 'lh"alah" means often to curse, the Prophet here, I doubt not, condemns the practice of cursing, which was become frequent and common among the people. But he enumerates particulars in order more effectually to check the fierceness of the people; for the wicked, we know, do not easily bend their neck: they first murmur, then they clamour against wholesome instruction, and at last they rage with open fury, and break out into violence, when they cannot otherwise stop the progress of sound doctrine. However this may be, we see that they are not easily led to own their sins. This is the reason why the Prophet shows here, by stating particulars, in how many ways they provoked God's wrath: Lo,' he says cursings, lyings, murder, thefts, adulteries, abound among you.' And the Prophet seems here to allude to the precepts of the law; as though he said, "If any one compares your life with the law of God, he will find that you avowedly and designedly lead such a life, as proves that you fight against God, that you violate every part of his law."

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But it must be here observed, that he speaks not of such thieves or murderers as are led in our day to the gallows, or are otherwise punished. On the contrary, he calls them thieves and murderers and adulterers, who were in high esteem, and eminent in honor and wealth, and who, in short, were alone illustrious among the people of Israel: such did the Prophet brand with these disgraceful names, calling them murderers and thieves. So also does Isaiah speak of them, Thy princes are robbers and companions of thieves,' (Isaiah 1:23.) And we already reminded you, that the Prophet addresses not his discourses to few men, but to the whole people; for all, from the least to the greatest, had fallen away. He afterwards says, They have broken out. The expression no doubt is to be taken metaphorically, as though he said, "There are now no bonds, no barriers." For the people so raged against God, that no modesty, no shame on account of the law, no religion, no fear, prevailed among them, or checked their intractable spirit. Hence they broke out. By the word, breaking out, the Prophet sets forth the furious wantonness seen in the reprobate; when freed from the fear of God, they abandon themselves to what is sinful, without any moderation, without any restraint. And to the same purpose he subjoins, Bloods are contiguous to bloods. By bloods he means all the worst crimes: and he says that bloods were close to bloods, because they joined crimes together, and as Isaiah says, that iniquity was as it were a train; so our Prophet says here, that such was the common liberty they took to sin, that wherever he turned his eyes, he could see no part free from wickedness. Then bloods are contiguous to bloods, that is, everywhere is seen the horrible spectacle of crimes. This is the meaning. It now follows -Hosea 4:3 3. Therefore shall the land mourn, and every one that dwells therein shall languish, with the beasts of the field, and with the fowls of heaven; yes, the fishes of the sea also shall be taken away. The Prophet now expresses more clearly the dispute which he mentions in the first verse; and it now evidently appears, that it was not a judgment expressed in words, for God had in vain tried to bring the people to the right way by threats and reproofs: he had contended enough with then; they remained refractory; hence he adds, "Now mourn shall the whole land"; that is, God has now resolved to execute his judgment: there is therefore no use for you any more to contrive any evasion, as you have been hitherto wont to do; for God stretches forth his hand for your ultimate destruction. Mourn, therefore, shall the land, and cut off shall be every one that dwells in it, as I prefer to render it; unless the Prophet, it may be, means, that though God should for a time suspend the last judgment, yet the Israelites would gain nothing, seeing that they would, by continual languor, pine away. But as he mentions mourning in the first place, the former meaning, that God would destroy all the inhabitants, seems more appropriate. He adds, gathered shall they be all, or destroyed, (for either may suit the place,) from the beast of the field, and the bird of heaven, to the fishes of the sea. The Prophet here enlarges on the greatness of God's wrath; for he includes even the innocent beasts and the birds of heaven, yes, the fishes of the sea. When Godly vengeance extends to brute animals, what will become of men? But someone may here object and say, that it is unworthy of God to be angry with miserable creatures, which deserve no such treatment: for why should God be angry with fishes and beasts? But an answer may be easily given: As beasts, and birds, and fishes, and, in a word, all other things, have been created for the use of men, it is no wonder that God should extend the tokens of his curse to all creatures, above and below, when his purpose is to punish men. We seek, indeed, for the most part, some vain comforts to delight us, or to moderate our sorrows when God shows himself angry with us: but when God curses innocent animals for our sake, we then dread the more, except, indeed, we be under the influence of extreme stupor. We now then understand why God here denounces destruction on brute animals as well as on birds and fishes of the sea; it is, that men may know themselves to be deprived of all his gifts; as when a person, in order to expose a wicked man to shame, pulls down his house and burns his whole furniture: so also does God do, who has adorned the world with so much and such varied wealth for our sake, when he reduces all things to a waste: He thereby shows how grievously offended he is with us, and thus constrains us to become humble. This then is the Prophet's meaning. Prayer Grant, Almighty God, that since we are at this day as guilty before you as the Israelites of old were, who were so rebellious against your Prophets, and that as you have often tried sweetly to allure us to yourself without any success, and as we have not hitherto ceased, by our continual obstinacy, to provoke your wrath, -- O grant, that being moved at least by the warnings you give us, we may prostrate ourselves before your face, and not wait until you put forth your hand to destroy us, but, on the contrary, strive to anticipate your judgment; and that being at the same time surely convinced that you are ready to be reconciled to us in Christ, we may flee to Him as our Mediator; and that relying on his intercession, we may not doubt but that you are ready to give us pardon, until having at length put away all sins, we come to that blessed state of glory which has been obtained for us by the blood of your Son. Amen. Tenth Lecture Hosea 4:4 4. Yet let no man strive, nor reprove another: for your people are as they that strive with the priest. The Prophet here deplores the extreme wickedness of the people, that they would bear no admonitions, like those who, being past hope, reject every advice, admit no physicians, and dislike all remedies: and it is a proof of irreclaimable wickedness, when men close their ears and harden their hearts against all salutary counsels. Hence the Prophet intimates, that, together with their great and many corruptions, there was such waywardness, that no one dared to reprove the public vices. He adds this reason, For the people are as chiders of the priest, or, they really contend with the priest: for some take k, caph, in this place, not as expressive of likeness, but as explaining and affirming what is said, They altogether strive with the priest.' But I prefer the former sense, which is, that the Prophet calls all the people the censors of their pastors: and we see that froward men become thus insolent when they are reproved; for instantly such an objection as this is made by them, "Am I to be treated like a child? Have I not attained sufficient knowledge to understand how I ought to live?" We daily meet with many such men, who proudly boast of their knowledge, as though they were superior to all Prophets and teachers. And no doubt the ungodly make a show of wit and acuteness in opposing sound doctrine: and then it appears that they have learnt more than what one would have thought, -- for what end? Only that they may contend with God. Let us now return to the Prophet's words. But, he says: 'k, ak is not to be taken here as in many places for "verily:" but it denotes exception, "In the meantime". But, or, in the meantime, let no one chide and reprove another. In a word, the Prophet complains, that while all kinds of wickedness abounded among the people, there was no liberty to teach and to admonish, but that all were so refractory, that they would not bear to hear the word; and that as soon as any one touched their vices, there were great doctors, as they say, ready to reply. And he enlarges on the subject by saying, that they were as chiders of the priest; for he declares, that they who, with impunity, conducted themselves so wantonly against God, were not yet content in being so wayward as to repel all reproofs, but also willfully rose up against their own teachers: and, as I have already said, common observation sufficiently proves, that all profane despisers of God are inflated with such confidence, that they dare to attack others. Some conjecture, in this instance, that the priest was so base, as to become liable to universal reprobation; but this conjecture is of no weight, and frigid: for the Prophet here did not draw his pen against a single individual, but, on the contrary, sharply reproved, as we have said, the perverseness of the people, that no one would hearken to a reprover. Let us then know that their diseases were then incurable, when the people became hardened against salutary counsels, and could not bear to be any more reproved. It follows -Hosea 4:5 5. Therefore shall you fall in the day, and the prophet also shall fall with you in the night, and I will destroy your mother. The copulative is to be taken here for an illative, Fall, therefore, shall you. Here God denounces vengeance on refractory men; as though he said, "As ye pay no regard to my authority, when by words I reprove you, I will not now deal with you in this way; but I will visit you for this contempt of my word." And thus God is wont to do: he first tries men, or he makes the trial, whether they can be brought to repentance; he severely reproves them, and expostulates with them: but having tried all means by words, he then comes to the last remedy, by exercising his power; for, as it has been said, he deigns no longer to contend with men. Hence the Lord, when he saw that his Prophets were despised, and that their whole teaching was a matter of sport, determined, as it appears from this passage, that the people should shortly be destroyed.

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Some render hyvm, eium, to-day, and think that a short time is denoted: but as the Prophet immediately subjoins, And fall together shall the Prophet with thee", lylh, lile, in the night, I explain it thus, -- that the people would be destroyed together, and then that the Prophets, even those who, in a great measure, brought such vengeance on the people, would be drawn also into the same ruin. Fall shall you then in the day, and fall in the night shall the Prophet, that is, "The same destruction shall at the same time include all: but if ruin should not immediately take away the Prophets, they shall not yet escape my hand; they shall follow in their turn." Hence the Prophet joins day and night together in a continued order; as though he said, "I will destroy them all from the first to the last, and no one shall rescue himself from punishment; and if they think that those shall be unpunished who shall be later led to vengeance, they are mistaken; for as the night follows the day, so also some will draw others after them into the same ruin." Yet at the same time the Prophet, I doubt not, means by this metaphor, the day, that tranquil and joyous time during which the people indulged their pride. He then means that the punishment he predicted would be sudden: for except the ungodly see the hand of God near, they ever, as it has been observed before, laugh to scorn all threatening. God then says that he would punish the people in the day, even at mid-day, while the sun was shining; and that when the dusk should come, the Prophets would also follow in their turn. It is evident enough that Hosea speaks not here of God's true and faithful ministers, but of impostors, who deceived the people by their blandishments, as it is usually the case: for as soon as any Prophet sincerely wished to discharge his office for God, there came forth flatterers before the public, -- "This man is too rigid, and makes a wrong use of God's name, by denouncing so grievous a punishment; we are God's people." Such, then, were the Prophets, we must remember, who are here referred to; for few were those who then faithfully discharged their office; and there was a great number of those who were indulgent to the people and to their vices. It is afterwards added, I will also consume thy mother. The term, mother, is to be taken here for the Church, on account of which the Israelites, we know, were wont to exult against God; as the Papists do at this day, who boast of their mother church, which, as they say, is their shield of Ajax. When any one points out their corruptions, they instantly flee to this protection, -- "What! Are we not the Church of God?" Hence when the Prophet saw that the Israelites made a wrong use of this falsely-assumed title, he said, I will also destroy your mother,' that is, "This your boasting, and the dignity of Abraham's race, and the sacred name of Church, will not prevent God from taking dreadful vengeance on you all; for he will tear from the roots and abolish the very name of your mother; he will disperse that smoke of which you boast, inasmuch as you hide your crimes under the title of Church." It follows -Hosea 4:6 6. My people are destroyed for lack of knowledge: because you have rejected knowledge, I will also reject you, that you shall not be priest to me: seeing you hast forgotten the law of thy God, I will also forget your children. Here the Prophet distinctly touches on the idleness of the priests, whom the Lord, as it is well known, had set over the people. For though it could not have availed to excuse the people, or to extenuate their fault, that the priests were idle; yet the Prophet justly inveighs against them for not having performed the duty allotted to them by God. But what is said applies not to the priests only; for God, at the same time, indirectly blames the voluntary blindness of the people. For how came it, that pure instruction prevailed not among the Israelites, except that the people especially wished that it should not? Their ignorance, then, as they say, was gross; as is the case with many ungodly men at this day, who not only love darkness, but also draw it around them on every side, that they may have some excuse for their ignorance. God then does here, in the first place, attack the priests, but he includes also the whole people; for teaching prevailed not, as it ought to have done, among them. The Lord also reproaches the Israelites for their ingratitude; for he had kindled among them the light of celestial wisdom; inasmuch as the law, as it is well known, must have been sufficient to direct men in the right way. It was then as though God himself did shine forth from heaven, when he gave them his law. How, then, did the Israelites perish through ignorance? Even because they closed their eyes against the celestial light, because they deigned not to become teachable, so as to learn the wisdom of the eternal Father. We hence see that the guilt of the people, as it has been said, is not here extenuated, but that God, on the contrary, complains, that they had malignantly suppressed the teaching of the law: for the law was fit to guide them. The people perished without knowledge, because they would perish. But the Prophet denounces vengeance on the priests, as well as on the whole people, Because knowledge have you rejected, he says, I also will you reject, so that the priesthood thou shalt not discharge for me. This is specifically addressed to the priests: the Lord accuses them of having rejected knowledge. But knowledge, as Malachi says, was to be sought from their lips, (Malachi 2:7) and Moses also touches on the same point in Deuteronomy 33:10. It was then an extreme wickedness in the priests, as though they wished to subvert God's sacred order, when they sought the honor and the dignity of the office without the office itself: and such is the case with the Papists of the present day; they are satisfied with its dignity and its wealth. Mitred bishops are prelates, are chief priests; they vauntingly boast that they are the heads of the Church, and would be deemed equal with the Apostles: at the same time, who of them attends to his office? nay, they think that it would be in a manner a disgrace to give attention to their office and to God's call. We now then see what the Prophet meant by saying, Because you have rejected knowledge, I also will reject you, so that you shall not discharge for me the priesthood. In a word, he shows that the divorce, which the priests attempted to make, was absurd, and contrary to the nature of things, that it was monstrous, and in short impossible. Why? Because they wished to retain the title and its wealth, they wished to be deemed prelates of the Church, without knowledge: God allows not things joined together by a sacred knot to be thus torn asunder. "Do you then," he says, "take to yourself the office without knowledge? No, as you have rejected knowledge, I will also take to myself the honor of the priesthood, which I previously conferred on you." This is a remarkable passage, and by it we can check the furious boasting of the Papists, when they haughtily force upon us their hierarchy and the order, as they call it, of their clergy, that is, of their corrupt dregs: for God declares by his word, that it is impossible that there should be any priest without knowledge. And further, he would not have priests to be endued with knowledge only, and to be as it were mute; for he would have the treasure deposited with them to be communicated to the whole Church. God then, in speaking of sacerdotal knowledge, includes also preaching. Though one indeed be a literate, as there have been some in our age among the bishops and cardinals, -- though then there be such he is not yet to be classed among the learned; for, as it has been said, sacerdotal learning is the treasure of the whole Church. When therefore a boast is made of the priesthood, with no regard to the ministration of the word, it is a mere mockery; for teacher and priest are, as they say, almost convertible terms. We now perceive the meaning of the first clause. It then follows, because you have forgotten the law of thy God, I will also forget your children. Some confine this latter clause to the priests, and think that it forms a part of the same context: but when any one weighs more fully the Prophet's words, he will find that this refers to the body of the people. This Prophet is in his sentences often concise, and so his transitions are various and obscure: now he speaks in his own person, then he assumes the person of God; now he turns his discourse to the people, then he speaks in the third person; now he reproves the priests, then immediately he addresses the whole people. There seemed to be first a common denunciation, Thou shalt fall in the day, the Prophet in the night shall follow, and your mother shall perish.' The Prophet now, I doubt not, confirms the same judgment in other words: and, in the first place, he advances this proposition, that the priests were idle, and that the people quenched the light of celestial instruction; afterwards he denounces on the priests the judgment they deserved, I will cast you away,' he says, from the priesthood;' now he comes to all the Israelites, and says, you have forgotten the law of thy God, I will also forget your children. Now this fault was doubtless what belonged to the whole people; there was no one exempt from this sin; and this forgetfulness was fitly ascribed to the whole people. For how it happened, that the priests had carelessly shaken off from their shoulders the burden of teaching the people? Even because the people were unwilling to have their ears annoyed: for the ungodly complain that God's servants are troublesome, when they daily cry against their vices. Hence the people gladly entered into a truce with their teachers, that they might not perform their office: thus the oblivion of God's law crept in. As then the Prophet had denounced on the priests their punishment, so he now assures the whole people that God would bring a dreadful judgment on them all, that he would even blot out the whole race of Abraham, I will forget, he says, your children. Why was this? The Lord had made a covenant with Abraham, which was to continue, and to be confirmed to his posterity: they departed from the true faith, they became spurious children; then God rightly testifies here, that he had a just cause why he should no longer count this degenerate people among the children of Abraham. How so? "For ye have forgotten my law," he says: "had you remembered the law, I would also have kept my covenant with you: but I will no more remember my covenant, for you have violated it. Your children, therefore, deserve not to be under finch a covenant, inasmuch as ye are such a people." It follows --

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Hosea 4:7 7. As they were increased, so they sinned against me: therefore will I change their glory into shame. Here the Prophet amplifies the wickedness and impiety of the people, by adding this circumstance, that they the more perversely wantoned against God, the more bountiful he was to them, yea, when he poured upon them riches in full exuberance. Such a complaint we have before noticed: but the Prophets, we know, did not speak only once of the same thing; when they saw that they effected nothing, that the contempt of God still prevailed, they found it necessary to repeat often what they had previously said. Here then the Prophet accuses the Israelites of having shamefully abused the indulgence of God, of having allowed themselves greater liberty in sinning, when God so kindly and liberally dealt with them. Some confine this to the priests, and think the meaning to be, that they sinned more against God since he increased the Levitical tribe and added to their wealth: but the Prophet, I doubt not, meant to include the whole people. He, indeed, in the last verse, separated the crimes of the priests from those of the people, though in the beginning he advanced a general propositions: he now returns to that statement, which is, that all, from the highest to the lowest, acted impiously and wickedly against God. Now we know that the Israelites had increased in number as well as in wealth; for they were prosperous, as it has been stated, under the second Jeroboam; and thought themselves then extremely happy, because they were filled with every abundance. Hence God shows now that they had become worse and less excusable, for they were grown thus wanton, like a horse well-fed, when he kicks against his own master, -- a comparison which even Moses uses in his song, (Deuteronomy 32:15.) We now see what the Prophet means. Hence, when he says krvvm, carubem, according to their multiplying, I explain this not simply of men nor of wealth, but of every kind of blessing: for the Lord here, in a word, accuses the people of ingratitude, because the more kind and liberal he was to them, the more obstinately bent they were on sinning. He afterwards subjoins, their glory will I turn to shame. He here denounces God's judgment on proud men, which they feared not: for men, we know, are blinded by prosperity. And it is the worst kind of drunkenness, when we seem to ourselves to be happy; for then we allow ourselves everything that is contrary to God, and are deaf to all instruction, and are, in short, wholly intractable. But the Prophet says, I will commute this glory into shame, which means, "There is no reason for them to trust in themselves, and foolishly to impose on themselves, by fixing their eyes on their present splendor; for it is in my power," the Lord says, "to change their glory." We then see that the Prophet meant here to shake off from the Israelites their vain confidence; for they were wont to set up against God their riches, their glory, their power, their horses and chariots. "This is your glorying; but in my hand and power is adversity and prosperity; yes," the Lord says, "on me alone depends the changing of glory into shame." But at the same time, the Prophet intimates, that it could not be that God would thus prostitute his blessings to unworthy men as to swine: for it is a kind of profanation, when men are thus proud against God, while he bears with them, while he spares them. This combination then applies to all who abuse God's kindness; for the Lord intends not that his favor should be thus profaned. It follows -Hosea 4:8 8. They eat up the sin of my people, and they set their heart on their iniquity. This verse has given occasion to many interpreters to think that all the particulars we have noticed ought to be restricted to the priests alone: but there is no sufficient reason for this. We have already said, that the Prophet is wont frequently to pass from the people to the priests: but as a heavier guilt belonged to the priests, he very often inveighs against them, as he does in this place, They eat, he says, the sin of my people, and lift up to their iniquity his soul, that is, every one lifts up his own soul,' or, they lift up the soul of the sinner by iniquity;' for the pronoun applies to the priests as well as to the people. The number is changed: for he says,y'klv, iacalu and ys'v ishau, in the plural number, They will eat the sin, and will lift up, etc., in the third person; and then his soul it may be, their own; it is, however, a pronoun in the singular number: hence a change of number is necessary. We are then at liberty to choose, whether the Prophet says this of the people or of the priests: and as we have said, it may apply to both, but in a different sense. We may understand him as saying that the priests lifted up their souls to the iniquity of the people, because they anxiously wished the people to be given to many vices, for they hoped thereby to gain much prey, as the case is, when any one expects a reward from robbers: he is glad to hear that they become rich, for he considers their riches to be for his gain. So it was with the priests, who gaped for lucre; they thought that they were going on well, when the people brought many sacrifices. And this is usually the case, when the doctrine of the law is adulterated, and when the ungodly think that this alone remains for them, -- to satisfy God with sacrifices, and similar expiations. Then, if we apply the passage to the priests, the lifting up of the soul is the lust for gain. But if we prefer to apply the words to sinners themselves, the sense is, upon their iniquity they lift up their soul,' that is, the guilty raise up themselves by false comforts, and extenuate their vices; or, by their own flatteries, bury and entirely smother every remnant of God's fear. Then, according to this second sense, to lift up the soul is to deceive, and to take away all doubts by vain comforts, or to remove every sorrow, and to erase every guilt by a false notion. I come now to the meaning of the whole. Though the Prophet here accuses the priests, yet he involves, no doubt, the whole people, and deservedly, in the same guilt: for how was it that the priests expected gain from sacrifices? Even because the doctrine of the law was subverted. God had instituted sacrifices for this end, that whosoever sinned, being reminded of his guilt, might mourn for his sin, and further, that by witnessing that sad spectacle, his conscience might be more wounded: when he saw the innocent animal slain at the altar, he ought to have dreaded God's judgment. Besides, God also intended to exercise the faith of all, in order that they might flee to the expiation which was to be made by the promised Mediator. And at the same time, the penalty which God then laid on sinners, ought to have been as a bridle to restrain them. In a word, the sacrifices had, in every way, this as their object, -- to keep the people from being so ready or so prone to sin. But what did the ungodly do? They even mocked God, and thought that they had fully done their duty, when they offered an ox or a lamb; and afterwards they freely indulged themselves in their sins. So gross a folly has been even laughed to scorn by heathen writers. Even Plato has so spoken of such sacrifices, as to show that those who would by such trifles make a bargain with God, are altogether ungodly: and certainly he so speaks in his second book on the Commonwealth, as though he meant to describe the Papacy. For he speaks of purgatory, he speaks of satisfactions; and everything the Papists of this day bring forward, Plato in that book distinctly sets forth as being altogether sottish and absurd. But yet in all ages this assurance has prevailed, that men have thought themselves delivered from God's hand, when they offered some sacrifice: it is, as they imagine, a compensation. Hence the Prophet now complains of this perversion, they eat, he says, (for he speaks of a continued act,) the sins of my people, and to iniquity they lift up the heart of each; that is, When all sin, one after the other, each one is readily absolved, because he brings a gift to the priests. It is the same thing as though the Prophet said, "There is a collusion between them, between the priests and the people." How so? Because the priests were the associates of robbers, and gladly seized on what was brought: and so they carried on no war, as they ought to have done, with vices, but on the contrary urged only the necessity of sacrifices: and it was enough, if men brought things plentifully to the temple. The people also themselves showed their contempt of God; for they imagined, that provided they made satisfaction by their ceremonial performances, they would be exempt from punishment. Thus then there was an ungodly compact between the priests and the people: the Lord was mocked in the midst of them. We now then understand the real meaning of the Prophet: and thus I prefer the latter exposition as to the lifting up of the soul,' which is, that the priests lifted up the soul of each, by relieving their consciences, by soothing words of flattery, and by promising life, as Ezekiel says, to souls doomed to die, (Ezekiel 13:19.) It now follows -Hosea 4:9-10 9. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. 10. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the LORD. The Prophet here again denounces on both a common punishment, as neither was free from guilt. As the people, he says, so shall be the priest; that is "I will spare neither the one nor the other; for the priest has abused the honor conferred on him; for though divinely appointed over the Church for this purpose, to preserve the people in piety and holy life, he has yet broken through and violated every right principle: and then the people themselves wished to have such teachers, that is, such as were mute. I will therefore now" the Lord says, "inflict punishment on them all alike. As the people then, so shall the priest be."

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Some go farther, and say, that it means that God would rob the priests of their honor, that they might differ nothing from the people; which is indeed true: but then they think that the Prophet threatens not others as well as the priests; which is not true. For though God, when he punishes the priests and the people for the contempt of his law, blots out the honor of the priesthood, and so abolishes it as to produce an equality between the great and the despised; yet the Prophet declares here, no doubt, that God would become the vindicator of his law against other sinners as well as against the priests. This subject expands wider than what they mean. The rest we must defer till to-morrow. Prayer Grant, Almighty God, that, since you have hitherto so kindly invited us to yourself, and daily invites us, and often interposes also your threatening to rouse our inattention, and since we have been inattentive to thy reproofs, as well as to your paternal kindness, -- O grant, that we may not, to the last, proceed in this our wickedness, and thus provoke the vengeance you here denounces on men past recovery; but that we may anticipate your wrath by true repentance, and be humbled under your hand, yeas, be your word, that you may receive us into favor, and nourish us in your paternal bosom, through Christ our Lord. Amen. Eleventh Lecture One thing escaped me in yesterday's lecture, on which I shall now briefly touch. It may be asked why the Prophet says, that the priest was to be robbed of his honor, who was not a true nor a legitimate priest; for there was among the Israelites, we know, no temple in which God was rightly worshipped. For though it was customary with them to profess the name of the true God, yet we are aware that all their pretenses were vain. Since the lord had chosen one sanctuary only at Jerusalem, it hence follows, that all the priests among the people of Israel were false. It could not then be that God had taken from them their honor. But it is nothing new for God to punish the ungodly, by taking from them what they seem to possess. The case is the same this day as to the Papacy; for they who vaunt themselves as being clergy and priests are mere apes: (merae larvae) as, however, they retain the title, what the Prophet threatened to the false priests of his age may be justly said to them, that their shame shall be made manifest, so that they shall cease to boast of their dignity, by which they now deceive the simple and ignorant. We now then understand the Prophet's meaning: his meaning is the same as when he said before, "I will draw you to the desert, and then the ephod shall cease, and the seraphim shall cease." There was, we know, no ephod which the Lord approved, except that alone which the legitimate priest did wear: but as there was emulation between the Israelites and the Jews, and as they who had departed from the true and pure worship of God, did yet boast that they worshipped the God of Abraham, the Lord here declares, that he would not suffer them to lurk under such masks. I now return to that passage of the Prophet, in which he says, They shall eat and shall not be satisfied, and again, They shall play the wanton and shall not increase; because Jehovah have they left off to attend to. The Prophet here again proclaims the judgment which was nigh the Israelites. And first, he says, they shall eat and shall not be satisfied; in which he alludes to the last verse. For the priests gaped for gain, and their only care was to satisfy their appetites. Since then their cupidity was insatiable, which was also the cause why they conceded sinful liberty to the people, he now says, they shall eat and shall not be satisfied. The Prophet intimates further by these words, that men are not sustained by plenty or abundance of provisions, but rather by the blessing of God: for a person may devour much, yet the quantity, however large, may not satisfy him; and this we find to be often the case as to a voracious appetite; for in such an instance, the staff of bread is broken, that is, the Lord takes away support from bread, so that much eating does not satisfy. And this is the Prophet's meaning, when he says, They shall eat and shall not be satisfied The priests thought it a happy time with them, when they gathered great booty from every quarter; God on the contrary declares, that it would be empty and useless to them; for no satisfying effect would follow: however much they might greedily swallow up, they would not yet be satisfied. He afterwards adds, They shall play the wanton and shall not increase; that is, "However much they might give the reins to promiscuous lusts, I will not yet suffer them to propagate: so far shall they be from increasing or generating an offspring by lawful marriages, that were they everywhere to indulge in illicit intercourse, they would still continue barren." The Prophet here, in a word, testifies that the ungodly are deceived, when they think that they can obtain their wishes by wicked and unlawful means; for the Lord will frustrate their desires. The avaricious think, when they have much that they are sufficiently defended against all want; and when penury presses on all others, they think themselves beyond the reach of danger. But the Lord derides this folly: "Gather, gather great heaps; but I will blow on your riches, that they may vanish, or at least yield you no advantage. So also strive to beget children; though one may marry ten wives, or everywhere play the wanton, he shall still remain childless." Thus we see that a just punishment is inflicted on profane men, when they indulge their own lusts: they indeed promise to themselves a happy issue; but God, on the other hand, pronounces upon them his curse. He then adds, they have left Jehovah to attend that is that they may not attend or serve him. Here the Prophet points out the source and the chief cause of all evils, and that is, because the Israelites had forsaken the true God and his worship. Though they indeed retained the name of God, and were wont, even boldly, to set up this plea against the Prophets, that they were the children of Abraham, and the chosen of the supreme God, he yet says that they were apostates. How so? Because whosoever keeps faith with God, keeps himself also under the tuition of his word, and wanders not after his own inventions; but the Israelites indulged themselves in anything they pleased. Since then it is certain that they had shaken off the yoke of the law, it is no wonder that the Prophet says, that they had departed from the Lord. But we ought to notice the confirmation of this truth that no one can continue to keep faith with God, except he observes his word and remains under its tuition. Let us now proceed -Hosea 4:11 11. Whoredom and wine and new wine take away the heart. The verb lqch lakech, means to take away; and this sense is also admissible that wine and wantonness take possession of the heart; but I take its simpler meaning, to take away. But it is not a general truth as most imagine, who regard it a proverbial saying, that wantonness and wine deprive men of their right mind and understanding: on the contrary, it is to be restricted, I doubt not, to the Israelites; as though the Prophet had said, that they were without a right mind, and like brute animals, because drunkenness and fornication had infatuated or fascinated them. But we may take both in a metaphorical sense; as fornication may be superstition, and so also drunkenness: yet it seems more suitable to the context to consider, that the Prophet here reproaches the Israelites for having petulantly cast aside every instruction through being too much given to their pleasures and too much cloyed. Since then the Israelites had been enriched with great plenty, God had given way to abominable indulgences, the Prophet says, that they were without sense: and this is commonly the case with such men. I will not therefore treat here more at large of drunkenness and fornication. It is indeed true, that when any one becomes addicted to wantonness, he loses both modesty and a right mind, and also that wine is as it were poisonous, for it is, as one has said, a mixed poison: and the earth, when it sees its own blood drank up intemperately, takes its revenge on men. These things are true; but let us see what the Prophet meant. Now, as I have said, he simply directs his discourse to the Israelites and says, that they were sottish and senseless, because the Lord had dealt too liberally with them. For, as I have said, the kingdom of Israel was then very opulent, and full of all kinds of luxury. The Prophet then touches now distinctly on this very thing: "How comes it that ye are now so senseless, that there is not a particle of right understanding among you? Even because ye are given to excesses, because there is among you too large an abundance of all good things: hence it is, that all indulge their own lusts; and these take away your heart." In short, God means here that the Israelites abused his blessings, and that excesses blinded them. This is the meaning. Let us now go on -Hosea 4:12 12. My people ask counsel at their stocks, and their staff declares to them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. The Prophet calls here the Israelites the people of God, not to honor them, but rather to increase their sin; for the more heinous was the perfidy of the people, that having been chosen, they had afterwards forsaken their heavenly Father. Hence My people: there is here an implied comparison between all other nations and the seed of Abraham, whom God had adopted; "This is, forsooth! the people whom I designed to be sacred to myself, whom of all nations in the world I have taken to myself:

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they are my heritage. Now this people, who ought to be mine, consult their own wood, and their staff answers them!" We hence see that it was a grievous and severe reprobation when the Lord reminded them of the invaluable kindness with which he had favored the children of Abraham. So at this day our guilt will be more grievous, if we continue not in the pure worship of God, since God has called us to himself and designed us to be his peculiar flock. The same thing that the Prophet brought against the Israelites may be also brought against the Papists; for as soon as infants are born among them, the Lord signs them with the sacred symbol of baptism; they are therefore in some sense (aliqua ex parte) the people of God. We see, at the same time, how gross and abominable are the superstitions which prevail among them: there are none more stupid than they are. Even the Turks and the Saracenes are wise when compared with them. How great, then, and how shameful is this baseness, that the Papists, who boast themselves to be the people of God, should go astray after their own mad follies! But the Prophet says the Israelites "consulted" their own wood, or inquired of wood. He no doubt accuses them here of having transferred the glory of the only true God to their own idols, or fictitious gods. They consult, he says, their own wood, and the staff answers them. He seems, in the second clauses to allude to the blind: as when a blind man asks his staff, so he says the Israelites asked counsel of their wood and staff. Some think that superstitions then practiced are here pointed out. The augurs we know used a staff; and it is probable that diviners in the East employed also a staff, or some such thing, in performing their incantations. Others explain these words allegorically, as though wood was false religion, and staff the ungodly prophets. But I am inclined to hold to simplicity. It then seems to me more probable, that the Israelites, as I have already stated, are here condemned for consulting wood or dead idols, instead of the only true God; and that it was the same thing as if a blind man was to ask counsel of his staff, though the staff be without any reason or sense. A staff is indeed useful, but for a different purpose. And thus the Prophet not only contemptuously, but also ironically, exposes to scorn the folly of those who consult their gods of wood and stone; for to do so will no more avail them than if one had a staff for his counselor. He then subjoins, for the spirit of fornication has deceived them. Here again the Prophet aggravates their guilt, inasmuch as no common blame was to be ascribed to the Israelites; for they were, he says, wholly given to fornication The spirit, then, of fornication deceived them: it was the same as if one inflamed with lust ran headlong into evil; as we see to be the case with brutal men when carried away by a blind and shameful passion; for then every distinction between right and wrong disappears from their eyes -- no choice is made, no shame is felt. As then such heat of lust is wont sometimes to seize men, that they distinguish nothing, so the Prophet says with the view of shaming the people the more, that they were like those given to fornication, who no longer exercise any judgment, who are restrained by no shame. The spirit, then, of fornication has deceived them: but as this similitude often meets us, I shall not dwell upon it. They have played the wanton, he says, that they may not obey the Lord. He does not say simply, from their God,' but from under' mtcht, metachet, They have then played the wanton, that they might no more obey God, or continue under his government. We may hence learn what is our spiritual chastity, even when God rules us by his word, when we go not here and there and rashly follow our own superstitions. When we abide then under the government of our God, and with fixed eyes look on him, then we chastely preserve our faithfulness to him. But when we follow idols, we then play the wanton and depart from God. Let us now proceed -Hosea 4:13-14 13. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. 14. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. The Prophet shows here more clearly what was the fornication for which he had before condemned the people, -- that they worshipped God under trees and on high places. This then is explanatory, for the Prophet defines what he before understood by the word, fornication; and this explanation was especially useful, nay, necessary. For men, we know, will not easily give way, particularly when they can adduce some color for their sins, as is the case with the superstitious: when the Lord condemns their perverted and vicious modes of worship, they instantly cry out, and boldly contend and say, "What! is this to be counted fornication, when we worship God?" For whatever they do from inconsiderate zeal is, they think, free from every blame. So the Papists of this day fix it as a matter beyond dispute that all their modes of worship are approved by God: for though nothing is grounded on his word, yet good intention (as they say) is to them more than a sufficient excuse. Hence they dare proudly to clamour against God whenever he condemns their corruptions and abuses. Such presumption has doubtless prevailed from the beginning. The Prophet, therefore, deemed it needful openly and distinctly to show to the Israelites, that though they thought themselves to be worshipping God with pious zeal and good intention, they were yet committing fornication. "It is fornication," he says, "when ye sacrifice under trees." "What! has it not ever been a commendable service to offer sacrifices and to burn incense to God?" Such being the design of the Israelites, what was the reason that God was so angry with them? We may suppose them to have fallen into a mistake; yet why did not God bear with this foolish intention, when it was covered, as it has been stated, with honest and specious zeal? But God here sharply reproves the Israelites, however much they pretended a great zeal, and however much they covered their superstitions with the false title of God's worship: "It is nothing else," he says, "but fornication." On tops of mountains, he says, they sacrifice, and on hills they burn incense, under the oak and the poplar and the teil-tree, etc. It seemed apparently a laudable thing in the Israelites to build altars in many places; for frequent attendance at the temples might have stirred them up the more in God's worship. Such is the plea of the Papists for filling their temples with pictures; they say, "We are everywhere reminded of God wherever we turn our eyes; and this is very profitable." So also it might have seemed to the Israelites a pious work, to set up God's worship on hills and on tops of mountains and under every tall tree. But God repudiated the whole; he would not be in this manner worshipped: nay, we see that he was grievously displeased. He says, that the faith pledged to him was thus violated; he says, that the people basely committed fornication. Though the Prophet's doctrine is at this day by no means plausible in the world, so that hardly one in ten embraces it; we shall yet contend in vain with the Spirit of God: nothing then is better than to hear our judge; and he pronounces all fictitious modes of worship, however much adorned by a specious guise, to be adulteries and whoredoms. And we hence learn that good intention, with which the Papists so much please themselves, is the mother of all wantonness and of all filthiness. How so? Because it is a high offense against heaven to depart from the word of the Lord: for God had commanded sacrifices and incense to be nowhere offered to him but at Jerusalem. The Israelites transgressed this command. But obedience to God, as it is said in 1 Samuel 15, is of more value with him than all sacrifices. The Prophet also distinctly excludes a device in which the ungodly and hypocrites take great delight: good, he says, was its shade; that is, they pleased themselves with such devices. So Paul says that there is a show of wisdom in the inventions and ordinances of men, (Colossians 2:23.) Hence, when men undertake voluntary acts of worship, -- which the Greeks call ethelothreskeias superstitions, being nothing else than will-worship, -- when men undertake this or that to do honor to God, there appears to them a show of wisdom, but before God it is abomination only. At this practice the Prophet evidently glances, when he says that the shade of the poplar, or of the oak, or of teil-tree, was good; for the ungodly and the hypocrites imagined their worship to be approved of God, and that they surpassed the Jews, who worshipped God only in one place: "Our land is full of altars, and memorials of God present themselves everywhere." But when they thought that they had gained the highest glory by their many altars, the Prophet says, that the shade indeed was good, but that it only pleased wantons, who would not acknowledge their baseness. He afterwards adds, Therefore your daughters shall play the wanton, and your daughters-in-law shall become adulteresses: I will not visit your daughters and daughters-in-law. Some explain this passage as though the Prophet said, "While the parents were absent, their daughters and daughters-in-law played the wanton." The case is the same at this day; for there is no greater liberty in licentiousness than what prevails during vowed pilgrimages: for when any one wishes to indulge freely in wantonness, she makes a vow to undertake a pilgrimage: an adulterer is ready at hand who offers himself a companion. And again, when the husband is so foolish as to run here and there, he at the same time gives to his wife the opportunity of being licentious. And we know further, that when many women meet at unusual hours in churches, and have their private masses, there are there hidden corners, where they perpetrate all kinds of licentiousness. We know, indeed, that this is very common. But the Prophet's meaning is another: for God here denounces the punishment of which Paul speaks in the Romans when he says, As men have transferred the glory of God to dead things, so God also gave them up to a reprobate mind,' that they might discern nothing, and abandon themselves to everything shameful, and even prostitute their own bodies. Let us then know, that when just and due honor is not rendered to God, this vengeance deservedly follows, that men become covered with infamy.

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Why so? Because nothing is more equitable than that God should vindicate his own glory, when men corrupt and adulterate it: for why should then any honor remain to them? And why, on the contrary, should not God sink them at once in some extreme baseness? Let us then know, that this is a just punishment, when adulteries prevail, and when vagrant lusts promiscuously follow. He then who worships not God, shall have at home an adulterous wife, and filthy strumpets as his daughters, boldly playing the wanton, and he shall have also adulterous daughters-in-law: not that the Prophet speaks only of what would take place; but he shows that such would be the vengeance that God would take: Your daughters therefore shall play the wanton, and your daughters-in-law shall be adulteresses;' and I will not punish your daughters and your daughters-in-law; that is, "I will not correct them for their scandalous conduct; for I wish them to be exposed to infamy." For this truth must ever stand firm, “Him who honors me, I will honor: and him who despises my name, I will make contemptible and ignominious” (1 Samuel 2:30). God then declares that he will not visit these crimes, because he designed in this way to punish the ungodly, by whom his own worship had been corrupted. He says, Because they with strumpets separate themselves. Some explain this verb phdr, pered, as meaning, "They divide husbands from their wives:" but the Prophet, no doubt, means, that they separated themselves from God, in the same manner as a wife does, when she leaves her husband and gives herself up to an adulterer. The Prophet then uses the word allegorically, or at least metaphorically: and a reason is given, which they do not understand who take this passage as referring literally to adulteries; and their mistake is sufficiently proved to be so by the next clause, and with strumpets they sacrifice.' The separation then of which he speaks is this that they sacrificed with strumpets; which they could not do without violating their faith pledged to God. We now apprehend the Prophet's real meaning: I will not punish,' he says, wantonness and adulteries in your families.' Why? "Because I would have you to be made infamous, for ye have first played the wanton." But there is a change of person; and this ought to be observed: for he ought to have carried on his discourse throughout in the second person, and to have said, "Because ye have separated with strumpets, and accompany harlots;" this is the way in which he ought to have spoken: but through excess, as it were, of indignation, he makes a change in his address, They,' he says, have played the wanton,' as though he deemed them unworthy of being spoken to. They have then played the wanton with strumpets. By "strumpets", he doubtless understands the corruptions by which God's worship had been perverted, even through wantonness: "they sacrifice", he says, "with strumpets", that is, they forsake the true God, and resort to whatever pollutions they please; and this is to play the wanton, as when a husband, leaving his wife, or when a wife, leaving her husband, abandon themselves to filthy lust. But it is nothing strange or unwonted for sins to be punished by other sins. What Paul teaches ought especially to be borne in mind, that God, as the avenger of his own glory, gives men up to a reprobate mind, and suffers them to be covered with many most disgraceful things; for he cannot bear with them, when they turn his glory to shame and his truth to a lie. He afterwards adds, And the people, not understanding, shall stumble. They who take the verb lvt, labeth, as meaning, "to be perverted," understand it here in the sense of being "perplexed:" nor is this sense inappropriate. The people then shall not understand and be perplexed; that is, They shall not know the right way. But the word means also "to stumble," and still oftener "to fall;" and since this is the more received sense, I am disposed to embrace it: The people then, not understanding, shall stumble The Prophet here teaches, that the pretence of ignorance is of no weight before God, though hypocrites are wont to flee to this at last. When they find themselves without any excuse they run to this asylum, -- "But I thought that I was doing right; I am deceived: but be it so, it is a pardonable mistake." The Prophet here declares these excuses to be vain and fallacious; for the people, who understand not, shall stumble and that deservedly: for how came this ignorance to be in the people of Israel, but that they, as it has been before said, willfully closed their eyes against the light? When, therefore, men thus willfully determine to be blind, it is no wonder that the Lord delivers them up to final destruction. But if they now flatter themselves by pretending, as I have already said, a mistake, the Lord will shake off this false confidence, and does now shake it off by his word. What then ought we to do? To learn knowledge from his word; for this is our wisdom and our understanding, as Moses says, in the fourth chapter of Deuteronomy. Prayer Grant, Almighty God, that inasmuch as we are so disposed and inclined to all kinds of errors, to so many and so various forms of superstitions, and as Satan also ceases not to lay in wait for us, and spreads before us his many snares, -- O grant, that we may be so preserved in obedience to you by the teaching of your word, that we may never turn here and there, either to the right hand or to the left, but continue in that pure worship, which you have prescribed, so that we may plainly testify that you are indeed our Father by continuing under the protection of your only-begotten Son, whom you have given to be our pastor and ruler to the end. Amen. Twelfth Lecture Hosea 4:15 15. Though you, Israel, play the harlot, yet let not Judah offend; and do not come to Gilgal, neither go up to Bethaven, nor swear, The Lord lives. The Prophet here complains that Judah also was infected with superstitions, though the Lord had hitherto wonderfully kept them from pollutions of this kind. He compares Israel with Judah, as though he said, "It is no wonder that Israel plays the wanton; they had for a long time shaken off the yoke; their defection is well known: but it is not to be endured, that Judah also should begin to fall away into the same abominations." We now then perceive the object of the comparison. From the time that Jeroboam led after him the ten tribes, the worship of God, we know, was corrupted; for the Israelites were forbidden to ascend to Jerusalem, and to offer sacrifices there to God according to the law. Altars were at the same time built, which were nothing but perversions of divine worship. This state of things had now continued for many years. The Prophet therefore says, that Israel was like a filthy strumpet, void of all shame; nor was this to be wondered at, for they had cast away the fear of God: but that Judah also should forsake God's pure worship as well as Israel, -- this the Prophet deplores, If then thou Israel playest the wanton, let not Judah at least offend We here see first, how difficult it is for those to continue untouched without any stain, who come in contact with pollutions and defilements. This is the case with any one that is living among Papists; he can hardly keep himself entire for the Lord; for vicinity, as we find, brings contagion. The Israelites were separated from the Jews, and yet we see that the Jews were corrupted by their diseases and vices. There is, indeed, nothing we are so disposed to do as to forsake true religion; inasmuch as there is naturally in us a perverse lust for mixing with it some false and ungodly forms of worship; and everyone in this respect is a teacher to himself: what then is likely to take place, when Satan on the other hand stimulates us? Let all then who are neighbors to idolaters beware, lest they contract any of their pollutions. We further see, that the guilt of those who have been rightly taught is not to be extenuated when they associate with the blind and the unbelieving. Though the Israelites boasted of the name of God, they were yet then alienated from pure doctrine, and had been long sunk in the darkness of errors. There was no religion among them; nay, they had hardly a single pure spark of divine light. The Prophet now brings this charge against the Jews, that they differed not from the Israelites, and yet God had to that time carried before them the torch of light; for he suffered not sound doctrine to be extinguished at Jerusalem, nor throughout the whole of Judea. The Jews, by not profiting through this singular kindness of God, were doubly guilty. This is the reason why the Prophet now says, Though Israel is become wanton, yet let not Judah offend. Come ye not to Gilgal, he says, and ascend not into Beth- aven. Here again he points out the superstitions by which the Israelites had vitiated the pure worship of God; they had built altars for themselves in Bethel and Gilgal, where they pretended to worship God. Gilgal, we know, was a celebrated place; for after passing through Jordan, they built there a pillar as a memorial of that miracle; and the people no doubt ever remembered so remarkable an instance of divine favor: and the place itself retained among the people its fame and honorable distinction. This in itself deserved no blame: but as men commonly pervert by abuse every good thing, so Jeroboam, or one of his successors, built a temple in Gilgal; for the minds almost of all were already possessed with some reverence for the place. Had there been no distinction belonging to the place, he could not have so easily inveigled the minds of the people; but as a notion already prevailed among them that the place was holy on account of the miraculous passing over of the people, Jeroboam found it easier to introduce there his perverted worship: for when one imagines that the place itself pleases God, he is already captivated by his own deceptions. The same also must be said of Bethel: its name was given it, we know, by the holy father Jacob, because God appeared there to him. “Terrible,' he said, is this place; it is the gate of heaven” (Genesis 28:17). He hence called it Bethel, which means the house of God. Since Jacob sacrificed there to God, posterity thought this still allowable: for hypocrites weigh not what God enjoins, but catch only at the Fathers' examples, and follow as their rule whatever they hear to have been done by the Fathers.

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As then foolish men are content with bare examples, and attend not to what God requires, so the Prophet distinctly inveighs here against both places, even Bethel and Gilgal. "Come not", he says, to Gilgal, and ascend not into Beth-aven. But we must observe the change of name made by the Prophet; for he calls not the place by its honorable name, Bethel, but calls it the house of iniquity. It is indeed true that God revealed himself there to his servant Jacob; but he intended not the place to be permanently fixed for himself, he intended not that there should be a perpetual altar there: the vision was only for a time. Had the people been confirmed in their faith, whenever the name of the place was heard, it would have been a commendable thing; but they departed from the true faith, for they despised the sure command of God, and preferred what had been done by an individual, and were indeed influenced by a foolish zeal. It is no wonder then that the Prophet turns praise into blame, and allows not the place to be, as formerly, the House of God, but the house of iniquity. We now see the Prophet's real meaning. I return to the reproof he gives to the Jews: he condemns them for leaving the legitimate altar and running to profane places, and coveting those strange modes of worship which had been invented by the will or fancy of men. "What have you to do," he says, "with Gilgal or Bethel? Has not God appointed a sanctuary for you at Jerusalem? Why do you not worship there, where he himself invites you?" We hence see that a comparison is to be understood here between Gilgal and Bethel on the one hand, and the temple, built by God's command on mount Zion, in Jerusalem, on the other. Moreover, this reproof applies to many in our day. So to those who sagaciously consider the state of things in our age, the Papists appear to be like the Israelites; for their apostasy is notorious enough: there is nothing sound among them; the whole of their religion is rotten; everything is depraved. But as the Lord has chosen us peculiarly to himself, we must beware, lest they should draw us to themselves, and entangle us: for, as we have said, we must ever fear contagion; inasmuch as nothing is more easy than to become infected with their vices, since our nature is to vices ever inclined. We are further reminded how foolish and frivolous is the excuse of those who, being satisfied with the examples of the Fathers, pass by the word of God, and think themselves released from every command, when they follow the holy Fathers. Jacob was indeed, among others, worthy of imitation; and yet we learn from this place, that the pretence that his posterity made for worshipping God in Bethel was of no avail. Let us then know that we cannot be certain of being right, except when we obey the Lord's command, and attempt nothing according to men's fancy, but follow only what he bids. It must also be observed, that a fault is not extenuated when things, now perverted, have proceeded-from a good and approved origin. As for instance the Papists, when their superstitions are condemned, ever set up this shield, "O! this has arisen from a good source." But what sort of thing is it? If indeed we judge of it by what it is now, we clearly see it to be an impious abomination, which they excuse by the plea that it had a good and holy beginning. Thus in baptism we see how various and how many deprivations they have mixed together. Baptism has indeed its origin in the institution of Christ: but no permission has been given to men to deface it by so many additions. The origin then of baptism affords the Papists no excuse, but on the contrary renders double their sin; for they have, by a profane audacity, contaminated what the Son of God has appointed. But there is in their mass a much greater abomination: for the mass, as we know, is in no respect the same with the holy supper of our Lord. There are at least some things remaining in baptism; but the mass is in nothing like Christ's holy supper: and yet the Papists boast that the mass is the supper. Be it so, that it had crept in, and that through the craft of Satan, and also through the wickedness or depravity of men: but whatever may have been its beginning, it does not wipe away the extreme infamy that belongs to the mass: for, as it is well known, they abolish by it the only true sacrifice of Christ; they ascribe to their own devices the expiation which was made by the death of the Son of God. And here we have not only to contend with the Papists, but also with those wicked triflers, who proudly call themselves Nicodemians. For these indeed deny that they come to the mass, because they have any regard for the Papistic figment; but because they say that there is set forth a commemoration of Christ's supper and of his death. Since Bethel was formerly turned into Beth-aven, what else at this day is the mass? Let us then ever take heed, that whatever the Lord has instituted may remain in its own purity, and not degenerate; otherwise we shall be guilty, as it has been said, of the impious audacity of those who have changed the truth into a lie. We now understand the design of what the Prophet teaches, and to what purposes it may be applied. He at last subjoins, And swear not, Jehovah lives. The Prophet seems here to condemn what in itself was right: for to swear is to profess religion, and to testify our profession of it; particularly when men swear honestly. But as this formula, which the Prophet mentions, was faultless, why did God forbid to swear by his name, and even in a holy manner? Because he would reign alone, and could not bear to be connected with idols; for "what concord,' says Paul, has Christ with Belial? How can light agree with darkness?” (2 Corinthians 6:15), so God would allow of no concord with idols. This is expressed more fully by another Prophet, Zephaniah, when he says, “I will destroy those who swear by the living God, and swear by their king” (Zephaniah 1:5). God indeed expressly commands the faithful to swear by his name alone in Deuteronomy 6 and in other places: and further, when the true profession of religion is referred to, this formula is laid down, “They shall swear, The Lord lives” (Jeremiah 4:2). But when men associated the name of God with their own perverted devices, it was by no means to be endured. The Prophet then now condemns this perfidy, Swear not, Jehovah lives; as though he said, "How dare these men take God's name, when they abandon themselves to idols? For God allows his name only to his own people." The faithful indeed take God's name in oaths as it were by his leave. Except the Lord had granted this right, it would have certainly been a sacrilege. But we borrow God's name by his permission: and it is right to do so, when we keep faith with him, when we continue in his service; but when we worship false gods, then we have nothing to do with him, and he takes away the privilege which he has given us. Then he says, “you shall not henceforth blend the name of the only true God with idols.” For this he cannot endure, as he declares also in Ezekiel, “Go ye, serve your idols; I reject all your worship” (Eze 20:39). The Lord was thus grievously offended, even when sacrifices were offered to him. Why so? Because it was a kind of pollution, when the Jews professed to worship him, and then went after their ungodly superstitions. We now then perceive the meaning of this verse. It follows -Hosea 4:16 16. For Israel slides back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. The Prophet compares Israel here to an untamable heifer. Some render it, "A straying heifer", and we may render it, "A wanton heifer." But to others a defection seems to have been more especially intended, because they had receded or departed from God: but this comparison is not so apposite. They render it, "As a backsliding," or "receding heifer:" but I prefer to view the word as meaning, one that is petulant or lascivious: and the punishment which is subjoined, The Lord will now feed them as a tender lamb in a spacious place, best agrees with this view, as we shall immediately see. It must, in the first place, be understood, that Israel is compared to a heifer, and indeed to one that is wanton, which cannot remain quiet in the stall nor be accustomed to the yoke: it is hence subjoined, The Lord will now feed them as a lamb in a spacious place The meaning of this clause may be twofold; the first is, that the Lord would leave them in their luxuries to gorge themselves according to their lust, and to indulge themselves in their gormandizing; and it is a dreadful punishment, when the Lord allays not the intemperateness of men, but suffers them to wanton without any limits or moderation. Hence some give this meaning to the passage, God will now feed them as a lamb, that is, like a sheep void of understanding, and in a large place, even in a most fruitful field, capable of supplying food to satiety. But it seems to me that the Prophet meant another thing, even this, that the Lord would so scatter Israel, that they might be as a lamb in a spacious place. It is what is peculiar to sheep, we know, that they continue under the shepherd's care: and a sheep, when driven into solitude, shows itself, by its bleating, to be timid, and to be as it were seeking its shepherd and its flock. In short, a sheep is not a solitary animal; and it is almost a part of their food to sheep and lambs to feed together, and also under the eye of him under whose care they are. Now there seems to be here a most striking change of figure: They are, says the Prophet, like unnamable heifers, for they are so wanton that no field can satisfy their wantonness, as when a heifer would occupy the whole land. "Such then," he says, "and so outrageous is the disobedience of this people, that they can no longer endure, except a spacious place be given to each of them. I will therefore give them a spacious place: but for this end, that each of them may be like a lamb, who looks around and sees no flock to which it may join itself." This happened when the land was stripped of its inhabitants; for then a small number only dwelt in it. Four tribes, as stated before, were first drawn away; and then they began to be like lambs in a spacious place; for God terrified them with the dread of enemies. The remaining part of the people was afterwards either dispersed or led into exile. They were, when in exile, like lambs, and those in a wide place. For though they lived in cottages, and their condition was in every way confined, yet they were in a place like the desert; for one hardly dared look on another, and waste and solitude met their eyes wherever they turned them. We see then what the Prophet meant by

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saying, They are like an untamable or a wanton heifer: "I will tame them, and make them like lambs; and when scattered, they will fear as in a wilderness, for there will be no flock to which they can come." Let us proceed -Hosea 4:17 17. Ephraim is joined to idols: let him alone. As if wearied, God here bids his Prophet to rest; as though he said, "Since I prevail nothing with this people, they must be given up; cease from thy work." God had set Hosea over the Israelites for this end, to lead them to repentance, if they could by any means be reformed: the duty of the Prophet, enjoined by God, was, to bring back miserable and straying men from their error, and to restore them again to the obedience of pure faith. He now saw that the Prophet's labor was in vain, without any success. Hence he was, as I have said, wearied, and bids the Prophet to desist: Leave them, he says; that is, "There is no use for thee to weary thyself anymore; I dismiss thee from thy labor, and will not have thee to take any more trouble; for they are wholly incurable." For by saying that they had joined themselves to idols, he means, that they could not be drawn from that perverseness in which they had grown hardened; as though he said, "This is an alliance that cannot be broken." And he alludes to the marriage which he had before mentioned: for the Israelites, we know, had been joined to God, for he had adopted them to be a holy people to himself; they afterwards adopted impious forms of worship. But yet there was a hope of recovery, until they became wholly attached to their idols, and clave so fast to them, that they could not be drawn away. This alliance the Prophet points out when he says, They are joined to idols. But he mentions the tribe of Ephraim, for the kings, (I mean, of Israel,) we know, sprang from that tribe; and at the same time he reproaches that tribe for having abused God's blessing. We know that Ephraim was blessed by holy Jacob in preference to his elder brother; and yet there was no reason why Jacob put aside the firstborn and preferred the younger, except that God in this case manifested his own good pleasure. The ingratitude of Ephraim was therefore less excusable, when he not only fell away from the pure worship of God, but polluted also the whole land; for it was Jeroboam who introduced ungodly superstitions; he therefore was the source of all the evil. This is the reason why the Prophet now expressly mentions Ephraim: though it is a form of speaking, commonly used by all the Prophets, to designate Israel, by taking a part for the whole, by the name of Ephraim. But this passage is worthy of being noticed, that we may attend to God's reproofs, and not remain torpid when he rouses us; for we ought ever to fear, lest he should suddenly reject us, when he is wearied with our perverseness, or when he conceives such a displeasure as not to deign to speak to us anymore. It follows -Hosea 4:18 18. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The Prophet, using a metaphor, says here first, that their drink had become putrid; which means, that they had so intemperately given themselves up to every kind of wickedness, that all things among them had become fetid. And the Prophet alludes to shameful and beastly excess: for the drunken are so addicted to wine, that they emit a disgusting smell, and are never satisfied with drinking, until by spewing, they throw up the excessive draughts they have taken. The Prophet then had this in view. He speaks not, however, of the drinking of wine, this is certain: but by drunkenness, on the contrary, he means that unbridled licentiousness, which then prevailed among the people. Since then they allowed themselves everything they pleased without shame, they seemed like drunken men, insatiable, who, when wholly given to wine, think it their highest delight ever to have wine on the palate, or to fill copiously the throat, or to glut their stomach: when drunken men do these things, then they send forth the offensive smell of wine. This then is what the Prophet means, when he says, Putrid has become their drink; that is, the people observe no moderation in sinning; they offend not God now, in the common and usual manner, but are wholly like beastly men, who are nothing ashamed, constantly to belch and to spew, so that they offend by their fetid smell all who meet them. Such are this people. He afterwards adds, By wantoning they have become wanton This is another comparison. The Prophet, we know, has hitherto been speaking of wantonness in a metaphorical sense, signifying thereby, that Israel perfidiously abandoned themselves to idols, and thus violated their faith pledged to the true God. He now follows the same metaphor here, By wantoning they have become wanton.' Hence he reproaches and represents them as infamous on two accounts, -- because they cast aside every shame, like the drunken who are so delighted with wine, that through excess they send forth its offensive smell, -- and because they were like wantons. At last he says, Her princes have shamefully loved, Bring ye Here, in a peculiar way, the Prophet shows that the great sinned with extreme licentiousness; for they were given to bribery: and the eyes of the wise, we know, are blinded, and the hearts of the just are perverted, by gifts. But the Prophet designedly made this addition, that we might know that there were then none among the people who attempted to apply a remedy to the many prevailing vices; for even the rulers coveted gain; no one remembered for what purpose he had been called. Hence it happened that every one indulged himself with impunity in whatever pleased him. How so? Because there were no censors of public morals. Here we see in what a wretched state the people are, when there are none to exercise discipline, when even the judges gape for gain, and care for nothing but for gifts and riches; for then what the Prophet describes here as to the people of Israel must happen. Her princes, then, have loved, Bring ye. Respecting the word qlvn, kolun, we must shortly say, that Hosea does not simply allude to any kinds of gifts, but to such gifts as proved that there was a public sale of justice; as though he said, "Now the judges, when they say, Bring ye, when they love, Bring ye, make no distinction whatever between right and wrong, and think all this lawful; for the people are become insensible to such a disgraceful conduct: hence they basely and shamefully seek gain." Prayer Grant, Almighty God, that since you have at this time deigned in your mercy to gather us to thy Church, and to enclose us within the boundaries of your word, by which you preserves us in the true and right worship of your majesty, -- O grant, that we may continue contented in this obedience to you: and though Satan may, in many ways, attempt to draw us here and there, and we be also ourselves, by nature, inclined to evil, O grant, that being confirmed in faith, and united to you by that sacred bond, we may yet constantly abide under the guidance of your word, and thus cleave to Christ your only-begotten Son, who has joined us forever to himself, that we may never by any means turn aside from you, but be, on the contrary, confirmed in the faith of his gospel, until at length he will receive us all into his kingdom. Amen. Thirteenth Lecture Hosea 4:19 19. The wind has bound her up in her wings and they shall be ashamed because of their sacrifices. If this rendering be approved, The wind has bound her in its wings, the meaning is, that a sudden storm would sweep away the people, and thus would they be made ashamed of their sacrifices. So the past tense is to be taken for the future. We may indeed read the words in the past tense, as though the Prophet was speaking of what had already taken place. The wind, then, has already swept away the people; by which he intimates, that they seemed to have struck long and deep roots in their superstitions, but that the Lord had already given them up to the wind, that it might hold them tied in its wings. And wings, we know, is elsewhere ascribed to the wind, Psalm 104:3. And thus the verse will be throughout a denunciation of vengeance. The other similitude or metaphor is the most appropriate, and harmonizes better with the subject; for were not men to support their minds with vain confidence, they could never with so much audacity despise God's word. Hence they are said to tie the wind in their wings; being unmindful of their own condition, they attempt as by means of the wind to fly; but when they proudly raise up themselves, they have no support but the wind. Let us now proceed -Chapter 5 Hosea 5:1 1. Hear you this, O priests; and hearken, you house of Israel; and give ear, O house of the king; for judgment is toward you, because you have been a snare on Mizpah, and a net spread upon Tabor. The Prophet here again preaches against the whole people: but he mainly directs his discourse to the priests and the rulers; for they were the source of the prevailing evils: the priests, intent on gain, neglected the worship of God; and the chief men, as we have seen, were become in every way corrupt. Hence the Prophet here especially inveighs against these orders, and at the same time, records some vices which then prevailed among the people, and that through the fault of the priests and rulers. But before I pursue farther the subject of the Prophets something must be said of the words.

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When he says, To you is judgment, some explain it, "It is your duty to do judgment," to maintain government, that every one may discharge his own office; for judgment is taken for rectitude; the word mspht, mesgepheth, means a right order of things. Hence they think that the priests and rulers are here condemned for discharging so badly their office, because they had no care for what was right. But this sense is too strained. The Prophet, therefore, I doubt not, summons here the priests and the king's counselors to God's tribunal, that they might give an answer there; for the contempt of God, we know, prevailed among the great; they were secure, as though exempt from judgment, as though released from laws and all order. To you, then is judgment; that is, God addresses you by name, and declares that he will be your avenger, though ye heedlessly despise his judgment. Some again take mtsphh, metsephe, for a beacon, and thus translate, "Ye have been a snare instead of a beacon." But this mistake is refuted by the second clause, for the Prophet adds immediately, a net expanded over Tabor: and it is well known that Mizpah and Tabor were high mountains, and for their height celebrated and renowned; we also know that hunting was common on these mountains. The Prophet, then, no doubt means here, that both the priests and the king's counselors were like snares and nets: "As fowlers and hunters were wont to spread their nets and snares on mount Mizpah and on Tabor; so the people also have been ensnared by you." This is the plain meaning of the words. Some conjecture, that robbers were there located by the kings of Israel to intercept the Israelites, when they found any ascending into Jerusalem, as we now see everywhere persons lying in wait, that no one from the Papacy may come over to us. But this conjecture is too far fetched. I have already explained the Prophet's meaning: he makes use, as we have said, of a similitude. Let us now return to what he teaches: Hear this, he says, ye Priests, and attend, ye house of Israel, and give ear, ye house of the king. The Prophet, indeed, includes the whole people in the second clause, but turns his discourse expressly to the priests and the king's counselors; which ought to be specially noticed; for it is indeed, as we shall hereafter see, the general subject of this chapter. He did not without reason attack the princes, because the main fault was in them; nor the priests, because they were dumb dogs, and had also led away the people from God's pure worship into false superstitions; and so great was their avidity for filthy lucre that they perverted the law and every thing that was before pure among the people. It is no wonder then that the Prophet, while treating a general subject, suitable to all orders indiscriminately, should yet denounce judgment on the priests and the king's counselors. With regard to these counselors, they, in order to confirm the kingdom, had also approved of false and spurious forms of worship, as it has been before stated; and they had also followed other vices; for the Prophet, I doubt not, condemns here other corruptions besides superstitions, and those which we know everywhere prevailed among the people, and of which something has been already said. And to show his earnestness, he uses three sentences: Ye priests, hear this; then, house of Israel, attend; and in the third place, house of the king, give ear; as though he said, "In vain do they seek subterfuges, for the Lord will execute on them the judgment he now declares:" and yet he gives them opportunity and time for repentance, inasmuch as he bids them to attend to this denunciation. Now this passage teaches, that even kings are not exempted from the duty of learning what is commonly taught, if they wish to be counted members of the Church; for the Lord would have all, without exception, to be ruled by his word; and he takes this as a proof of men's obedience, their submission to his word. And as kings think themselves separated from the general class of men, the Prophet here shows that he was sent to the king and his counselors. The same reason holds good as to priests; for as the dignity of their order is the highest, so this impiety has prevailed in all ages, that the priests think themselves at liberty to do what they please. The Prophet therefore shows, that they are not raised up so much on high, but that the Lord shines eminently above their heads with his word. Let us know, lastly, that in the Church the word of God so possesses the highest rank, that neither priests, nor kings, nor their counselors, can claim a privilege to themselves, as though their conduct was not to be subject to God's word. This then is a remarkable passage for establishing the word of God: and thus we see how abominable is the boast of the Papal clergy of this day; for they spread before us the mask of the priesthood, when the word of God is brought forward, as though they would outshine by the splendor of their dignity the whole Law, all the Prophets, and the very Gospel. But the Lord here upholds his word against all degrees of men, and shows that both kings and priests must be brought down from their eminence, that they may obey the word. Yea, we must bear in mind what I have before said, that though the whole people had sinned, yet kings and priests are here in a special manner reproved, because they deserved a heavier punishment, inasmuch as by their depraved examples they had corrupted the whole people. When he compares them to snares and nets, I do not then confine this to one thing; but as the contagion among the whole people had proceeded from the priests and the king's counselors, and also from the king himself, the Prophet compares them, not without reason, to snares; not only because they were the authors of superstitions, but also because they perverted judgment and all equity. Let us go on -Hosea 5:2 2. And the revolters are profound to make slaughter, though I have been a rebuker of them all. The verb scht, shecheth, means, to kill, to sacrifice; and this place is usually explained of sacrifices; and this opinion I do not reject. But though the Prophet spake of sacrifices, he no doubt called sacrificing, in contempt, killing: as though one should call the temple, the shambles, and the killing of victims, slaughtering, so also the Prophet says, In sacrificing and killing, they, having turned aside, have become deeply fixed; that is, By turning aside to their own sacrificing, they have completely hardened their hearts, so that their depravity is incurable. For by saying that they had gone deep, the meaning is, that they were so addicted to their own superstitions, that they could not be restored to a sound mind, however often admonished by the Prophets. Yet this verb has another meaning in Scripture, even this, that men flatter themselves with their own counsels, and think that by twining together reasons of their own, they can deceive God: and this metaphor the Prophets employ with regard to profane despisers of God, whom they call ltsym, latism, mockers: for these, while they deceive men, think that they have nothing to do with God. The same we see at this day: courtiers and proud men of the same character, flatter themselves with their own deceptions, and complacently laugh at our simplicity; because they think that wisdom was born with them, and that it is enclosed as it were within their brains. But I know not whether this idea is suitable to this passage. That simpler meaning which I have already stated, I prefer, and that is, that the Israelites were so obstinate in their superstitions, that they perversely despised all counsels, all admonitions, yea, that they petulantly resisted every instruction. But each word must be noticed: turning aside in sacrificing, he says, "they became deep". By saying, that they had turned aside in sacrificing, he no doubt makes a distinction between false and strange forms of worship and the true worship of God, prescribed in the law. The frequency of sacrificing could not indeed have been condemned in itself either as to the Israelites or the Jews; but they turned aside, that is, departed from what the law prescribes. Hence the more zealously they engaged in sacrificing, and the more victims they offered to God, the more they provoked God's vengeance against themselves. We then see that the Prophet points out here as by the finger the sin he reproved in the people of Israel, and that was, -- they sacrificed not according to God's command and according to the ritual of the law, but turned aside and followed their own devices. Hence it is, that in contempt and in scorn he calls their sacrificing, killing, or cutting the throat: "they are," he says "executioners," or, "they are butchers. What is it to me, that they bring their victims with great pomp and show? That they use so many ceremonies? I repudiate," the Lord says, "the whole of this; it is profane butchering; these slaughterings have nothing in common with the worship which I approve." That our sacrifices then may please God, they must be according to the rule of his word; for obedience,' as it has been said already, is better than all sacrifices,' (1 Samuel 15:22.) But when men retake themselves to false forms of worship or such as are invented, nothing then is holy or acceptable to God, but an abominable filth. And further, the Prophet, as I have said, not only accuses the people of having turned aside to perverted forms of worship, but also of having become obstinately fixed in them. They have become deep, he says, in their superstitions: as he said before, that they were fast joined to their idols, that they could not be torn away from them; so also he says now, that they were deeply rooted in their iniquity. It follows, And I have been, or will be, a correction to them all. Some think that the Prophet in the person of God threatens the Israelites, that God declares that he himself would become the avenger, because the people had so stubbornly followed wicked superstitions, -- "I sit as a judge in heaven, nor will I suffer you to fall away with impunity, since you are become so hardened in your wickedness." But they are more correct who think that their sin was more increased by this circumstance, that God by his Prophets had not ceased to recall the Israelites to a sound mind, since they might not have been wholly irreclaimable: I have been to them a correction; that is, "They cannot excuse themselves and say, that they had fallen through error and ignorance; for there has been in them a wilful obstinacy, as I have not ceased to show them the right way by my Prophets. I have, then, been a correction to them; but I could not bend them, so indomitable has been that stubbornness, or rather madness, with which they were inflamed towards their idols." It is now seen which of the two views I deem the most correct.

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But I will adduce a third: God may be thought to be here complaining that he had been an object of dislike to the Israelites, as though he said, "When I sent my Prophets, they could not bear to be admonished, because my word was too bitter for them." Reproofs are not easily endured by men. We indeed know, that those who are ill at ease with themselves, are yet not willing to hear any reproof: everyone who deceives himself, wishes to be deceived by others. As then the ears of men are so tender and delicate, that they will patiently receive no reproof, this meaning seems not inappropriate, I have been to them all a correction, that is, "My doctrine has been by them rejected because it had in it too much asperity." But the other explanation, which I have mentioned as the second, has been more approved: I was, however, unwilling to omit what seems to me to be no less suitable. We may now choose or receive either of these two expositions, -- either that the Lord here takes away from the Israelites the excuse of error, because he had continued to reprove their vices by his Prophets, -- or that he expostulates with the Israelites for having rejected his word on the ground that it was too rigid and severe: yet this main thing will still remain the same, that the people of Israel were not only apostates, having fallen away from the lawful worship of God into their own superstitions but were also contumacious and refractory in their wickedness, so that they would receive no instruction, no salutary counsels. Let us proceed -Hosea 5:3 3. I know Ephraim, and Israel is not hid from me: for now, O Ephraim, you commit harlotry, and Israel is defiled. God shows here that he is not pacified by the vain excuses which hypocrites allege, and by which they think that the judgment of God himself can be turned away. We see what great dullness there is in many, when God reproves them, and brings to light their vices; for they defend themselves with vain and frivolous excuses, and think that they thus put a restraint on God, so that he dares not urge them anymore. In this way hypocrites elude every truth. But God here testifies, that men are greatly deceived when they thus judge, by their own perception, of that celestial tribunal to which they are summoned; I, he says, know Ephraim, and Israel is not hid from me There is to be understood an implied contrast, as though he said, that they were ignorant of themselves; for they covered their vices, as I have said, with frivolous excuses. God testifies that his eyes were not dazzled with such fine pretenses. "How much soever, then, Ephraim and Israel may excuse themselves, they shall not escape my judgment: vain and absurd are these shifts which they use; I indeed am not ignorant." Let us then learn not to belie, by our own notions, the judgment of God; and when he reproves us by his word, let us not delude ourselves by our own fancies; for they who harden themselves in such a state of security gain nothing. God sees more keenly than men. Let use then, beware of spreading a veil over our sins, for God's eyes penetrate through all such excuses. That he names Ephraim particularly, was not done, we know, without reason. From that tribe sprang the first Jeroboam: it was therefore by way of honor that the name of Ephraim was given to the ten tribes. But the Prophet names Ephraim here, who thought themselves superior to the other tribes, by way of reproach: I know them, and Israel is not hid from me. He afterwards expresses what he knew of the people, which was, that Ephraim was wanton, and that Israel was polluted; as though he said "Contend as you please; but you will do so without profit: I have indeed my ears stunned by your lies; but after you have adduced everything, after you have sedulously pleaded your own cause, and have omitted nothing which may serve for an excuse, the fact still will be, that you are wantons and polluted." In short, the Prophet confirms in this second clause what I have before stated, that men, when they flatter themselves, deceive themselves; for God in the meantime condemns them, and allows no disguise of this kind. Israel and Ephraim gloried, then, in their superstitions, as though they held God bound to them: "This is wantonness," he says, "This is pollution." The Prophet indeed does here cut off the handle from all those self-deceptions which men use as reasons, when they defend fictitious forms of worship; for God from on high proclaims, that all are polluted who turn aside from his word. Hosea 5:4 4. They will not frame their doings to turn unto their God: for the spirit of harlotry is in the midst of them, and they have not known the Lord. Some translate thus, "their inclinations allow them not to turn themselves;" and this meaning is probable, that is, that they were so much given to their own superstitions, that they were not now free, or at liberty, to return to the right way; as though the Prophet said, "They are entirely enslaved by their own diabolical inventions, that their inclinations will not allow them to repent." But the former meaning (it is also more generally approved) seems more adapted to the context. They will not apply, he says, their endeavors to turn to their God Here God declares that it was all over with the people, and that no hope whatever remained: as he said before, "Leave them, why should you do anything more? For they will not receive wholesome instruction; as they are entirely given up to destruction, there is now no reason for thee to be solicitous about their salvation, for that would be useless;" -- so also he says in this place, They will not apply their endeavors to turn to their God If the Prophet speaks here in his own person, the meaning is, "Why do I weary myself? God has indeed commanded me to reprove this people; but I find that my labour is in vain; for I have to do with brute animals, or with stones rather than with men; there is in them no reason, no discernment; for the devil has fascinated their minds: never, then, will they apply their endeavors to turn to their God." If we prefer to view the sentence as spoken in the person of God, still the doctrine will remain nearly the same: God here declares that the people were incurable. Never, then, will they apply their endeavors. How so? For they are sunk, as it were, into a deep gulf, and their obstinacy is like the abyss. Inasmuch, then, as they are thus fixed in their superstitions, they will never apply their endeavors to turn to their God. But God in the meantime not only shows here, that there was no more any remedy for the diseases of the people; but he also gravely and severely reprobates their iniquity, because they thought not of seeking reconciliation with their God; as though he said, "What, then, do I require of these wretched men, but to return to their God? This they ought to have done of their own accord; but now, when they are admonished, they care not; on the contrary, they fiercely resist wholesome instruction. Is not this a strange and monstrous madness?" We hence see that there is an important meaning in the words, They will not apply their endeavors to return to their God; for the Prophet might have simply said, "to return to Jehovah," or "to God;" but he says, to their God, and he says so, because God had made himself familiarly known to them, nay, brought them up in his own bosom, as though they were his children and he their Father: they had forsaken him and had become apostates; and when the Lord would now reprove this perfidy, was it not strange that the people should close their ears and harden their hearts against every instruction? We hence see how sharp this reproof is. And he says, Because the spirit of wantonness is in the midst of them; that is, they are so pleased with their own filthiness, that there is no shame, no fear. But the reason of this comparison, which I have before explained, must be borne in mind. As a wife, though not faithful to her husband, yet retains still some modesty, as long as she continues at home, and while she is in any place classed with faithful and chaste women; but when she once enters a brothel, and openly prostitutes herself to all, when she knows that her baseness is universally known, she then throws off every shame, and entirely forgets her own character: so also the Prophet says, that the spirit of wantonness was in the midst of the people of Israel; as though he said, "The Israelites are so imbrued with their superstitions, that they cannot now be touched or moved by any reverence for God; they cannot be restored to the right way, for the devil has demented them, and having cast off every shame, they are like abominable strumpets." And he afterwards adds, Jehovah they have not known by this sentence the Prophet extenuates not the sin of the people, but, on the contrary, amplifies their ingratitude, because they had forgotten their God, who had so indulgently treated them. As they had been redeemed by God's hand, as the teaching of the law had continued among them, as they had been preserved to that day through God's constant kindness, it was truly an evidence of monstrous ignorance, that they could in an instant adopt ungodly forms of worship, and embrace those corruptions which they knew were condemned in the law. It was surely an inexcusable wickedness in the people thus to withdraw themselves from their God. This is the reason why the Prophet now says, that they knew not Jehovah. But if they were asked the cause, they could not have said that they had no light; for God had made known to them the way of salvation. Hence, that they knew not Jehovah, was to be imputed to their perverseness; for, closing their eyes, they knowingly and willfully ran headlong after those wicked devices, which they knew, as it had been stated before, to be condemned by God. Prayer Grant, Almighty God, that since you continue to daily exhort us, and though you sees us often turning aside from the right course, yet you did not cease to stretch forth your hand to us, and also to rouse us by reproofs, that we may repent, -- O grant, that we may not be permitted to reject your word with such perverseness as you condemn here in your ancient people by the mouth of your Prophet; but rule us by your Spirit, that we may meekly and obediently submit to you, and with such teachableness, that if we have not hitherto been willing to become wise, we may not at least be incurable, but ask you to heal our diseases, so that we may truly repent,

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and be so wholly given to obey you, as never to attempt anything beyond the rule of your word, and without that wisdom which you have revealed to us, not only by Moses and thy Prophets, but also by your only-begotten Son, our Lord Jesus Christ. Amen. Fourteenth Lecture Hosea 5:5 5. And the pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them. The Prophet having condemned the Israelites on two accounts -- for having departed from the true God -- and for having obstinately refused every instruction, now adds, that God's vengeance was nigh at hand. "Testify then shall the pride of Israel in his face"; that is, Israel shall find what it is thus to resist God and his Prophets. The Prophet no doubt applies the word, pride, to their contempt of instruction, because they were so swollen with vain confidence, as to think that wrong was done them whenever the Prophets reproved them. It must at the same time be observed, that they were thus refractory, because they were like persons inebriated with their own pleasures; for we know that while men enjoy prosperity, they are more insolent, according to that old proverb, "Satiety begets ferocity." Some think that the verb nh, one, means here "to be humbled;" and this sense is not unsuitable: "The pride of Israel shall then be humbled before his face." But another exposition has been most approved; I am therefore inclined to embrace it, and that is, that God needed no other witness to convict Israel than their own pride; and we know that when any one becomes hardened, he thinks that there is to be no judgment, and has no thought of rendering an account to God, for his pride takes away every fear. For this reason the Prophet says, "God will convict you, because ye have been hitherto so proud, that he could effect nothing by his warnings." But he adds, Israel and Ephraim shall fall in their iniquity He pursues the same subject, which is, that they in vain promised impunity to themselves, for the Lord had now resolved to punish them. He adds, Judah also shall fall with them The Prophet may seem to contradict himself; for when he before threatened the people of Israel, he spoke of the safety of Judah, -- Judah shall be saved by his God, not by the sword, nor by the bow.' Since then the Prophet had before distinguished or made a difference between the ten tribes and the kingdom of Judah, how is it that he now puts them all together without any distinction? To this I answer, that the Prophet speaks here not of those Jews who continued in true and pure religion, but of those who had with the Israelites alienated themselves from the only true God, and joined in their superstitions. He then refers here to the degenerate and not to the faithful Jews; for to all who worshipped God aright, salvation had been already promised. But as many as had abandoned themselves to the common superstitions, he declares that a common punishment was nigh them all. The Jews then shall fall together, that is, "As many of the Jews as have followed impious forms of worship and other deprivations, shall not escape God's judgment." We now then perceive the true meaning of the Prophet. It now follows -Hosea 5:6 6. They shall go with their flocks and with their herds to seek the Lord; but they shall not find him; he has withdrawn himself from them. The Prophet here laughs to scorn the hypocrisy of the people, because they thought they had ready at hand a way of dealing with God, which was, to pacify him with their sacrifices. He therefore shows that neither the Israelites nor the Jews would gain any thing by accumulating burnt-offerings, for they could not in this way return into favor with God. He thereby intimates that God requires true repentance, and that he will not be reconciled to men, except from the heart they seek him and consecrate themselves to his service; and not because they offer brute beasts. The faithful, no doubt, expiated their sins at that time by sacrifices, but only typically: for they knew for what end and purpose God had made the law concerning sacrifices, and that was, that the sinner, being reminded by the sight of the victim, might confess himself to be worthy of eternal death, and thus flee to God's mercy and look to Christ and his sacrifice; for in him, and nowhere else, is to be found true and effectual expiation. For this end then had God instituted sacrifices: so the faithful, while offering sacrifices, did not suppose any satisfaction to be done by the external work, nor even imagined it to be the price of redemption; but they exercised themselves in these rites in faith and repentance. The Prophet now, by implication, sets oxen, and rams, and lambs, in opposition to spiritual sacrifices; for a contrast is to be understood in the words, They shall come with their sheep, etc. What bring they to God's presence? They bring, he says, only their rams, they bring oxen; but God commands what is far different: he commands men to consecrate themselves to him, and that in a spiritual manner, and as to external rites, to refer them to Christ, and to the true expiation, which was yet hid in hope. Since then the Israelites brought only their oxen and lambs to God, they in vain expected him to be propitious to them; for he is not pacified by such trifles; inasmuch as every one who separates the outward sacrifice from its design, brings nothing but what is profane. Indeed, the true and lawful consecration is by the word; and by the word we are guided to faith in Christ, we are guided to repentance: when these are neglected and disregarded, and men securely trust in their sacrifices, they do nothing but mock God. We hence see that the Prophet exposes not here without reason this folly of the Israelites, that they sought God with their flocks and their herds And he says, They shall come, or shall go, to seek God By this sentence he intimates that hypocrites sedulously labor to reconcile God to themselves; and we even see with what zeal they weary themselves; and of this there is a remarkable instance at this day in the Papists; for they spare no diligence, when they seek to pacify God. But the Prophet says that this labour is vain and foolish. "Let them go," he says, that is, "Let them weary themselves; but they shall do so without profit, for they shall not find God." But when he says, that they would come to seek Jehovah, he is not to be understood as saying, that they would really do so; for hypocrites turn aside from God by circuitous courses and windings, rather than seek access to him. But yet they propose it as their final intention, as they speak, to seek God: they do not indeed come afterwards to him; nay, they dread his face, and shun it as much as they can; and yet when one asks them what they intend by sacrificing and by performing other rites, the answer is ready on their lips, "We worship God," that is, "We desire to worship him." Since then hypocrites are wont to boast of this, the Prophet speaks by way of concession, and says, They shall come to seek God, but shall not find him. The Papists of this day pursue a similar course, when they go round their altars, when they gad away to perform vowed pilgrimages, when they whisper their prayers, when they hear and buy masses; for to what purpose are all these things, but by interposing these veils to escape God's judgment? They know themselves to be exposed to his judgment; their conscience forces them to pacify God: but what do they in the meantime? "I will find out a way in which God will not pursue me: let this then be the price of redemption, let this be a compensation." In a word, we see that the Papists mock God with their ceremonies, that they have nothing else in view but to seek hiding-places: and hence the Lord by his Prophet complains, that his temple was like a den of robbers, (Jeremiah 7:11:) for men securely sin, when they publicly offer such expiations. Nay, the Papists, when they mutter their prayers, say that the final intention is pleasing to God, though they may wander in their thoughts: for if, when they begin to pray, it should come to their minds, that God is prayed to, though they may not attend to their prayers, though they may pollute themselves with many depraved lusts yet, if with the mouth they utter prayers, they maintain that the final intention pleases God. -- Why? Because their design is to seek God. This is, indeed, extremely sottish and puerile: but, as I have already said, the Prophet does not press this point, but concedes to the Israelites what they pretended, "Ye seek God; but yet ye run not in the right way; and these circuitous courses will not lead you to God." How so? "For ye recede farther from him." So Isaiah says, She will greatly weary herself in her ways:' but in the meantime she followed not the right way, but, on the contrary, turned aside after various errors, and thus receded from the Lord, and came not to him. By saying, that God had removed or separated himself from them, he intimates that he is not propitious but to the faithful, who think not so grossly of him, as to seek to feed him with the flesh of oxen or other sacrifices, or to pacify him with disagreeable odor; but who seek him spiritually and from the heart, who bring true repentance. It now follows -Hosea 5:7 7. They have dealt treacherously against the Lord: for they have begotten strange children: now shall a month devour them with their portions. He says that they had acted perfidiously with God, for they had violated his covenant. We must bear in mind what I have said before of the mutual faith which God stipulates with us, when he binds himself to us. God then covenants with us on this condition, that he will be our Father and Husband; but he requires from us such obedience as a son ought to render to his father; he requires from us that chastity which a wife owes to her husband. The Prophet now charges the people with unfaithfulness, because they had despised the true God, and prostituted themselves to idols. And he also aggravates this crime by saying, that they had begotten strange children: for he intimates, that their condition had become so vitiated, that there remained no better hope as to their posterity. Some explain the words, that they had begotten strange children, in this way, -- that they had taken wives from heathen nations, contrary to the law. But this sense is very frigid. Others understand, that they had begotten spurious children, because they brought up their children badly, having, from their infancy, attached them to

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depraved superstitions. This is indeed true, but the prophet, as I have already said, looked further; he meant that the Israelites had not only become alienated from God, but had also taken away every hope as to the future. It may indeed be, and it sometimes happens, that men for a time abandon themselves to many vices, and afterwards return to the right way; but when corruption has so prevailed that the children are infected with the same vices, and impiety itself takes full possession of them, then the state of things is past recovery. We now then see that the Prophet means, that the Israelites were not only covenant-breakers with respect to God, but that they had also led their children into the same perfidy, so that there was no hope of repentance. He therefore subjoins the punishment, Devour them shall a month together with their portions. Some restrict the word, month, to the times of the new moon, or to the new moons; and these days, we know, were festivals among the Jews: but this seems too far-fetched and strained. The Prophet therefore, I doubt not, takes here a month for a short time; and so the Hebrew scholars explain it, and yet they do not sufficiently unfold this form of speaking. Now, the Prophets are wont to use various figures, when they intend to mark out a short time. Isaiah says, Yet for three years, as the time of a hireling:' for hirelings were wont to hire themselves for three years; hence he says, This is the time fixed by the Lord as the appointed day. Contracts, also, we know, were then monthly, as they are at this day yearly, both with reference to the interest of money and other exchanges. Since, then, they usually made agreements for single months, the Prophet here, I have no doubt, takes a month metaphorically for a certain and fixed time. I do not therefore agree with the Hebrew scholars, who say that only a short time is expressed by the Prophet, but he expresses not only a short, but also a fixed time; and he did this that the Israelites might not vainly look for any deferring or respite, for hypocrites ever procrastinate and extend time by vain delusions. The Prophet therefore says here, A month shall devour them, which means, "Vengeance is now suspended over their heads, and this they shall not escape." And he says, "with their portions". He intimates here, no doubt, that though they then overflowed with abundance, yet nothing would be a help to them to keep them from being destroyed, for the hand of God was against them. We indeed know, that as long as men are well furnished with provisions and protection, they are not very solicitous about their state, but heedlessly despise whatever dangers there may be in the world: therefore the Prophet says, that though they were opulent and well supplied, though they possessed every kind of defense, yet nothing would avail for their safety, but a month should devour them, together with all their wealth. It follows -Hosea 5:8 8. Blow the cornet in Gibeah, and the trumpet in Ramah: cry aloud at Bethaven, after you, O Benjamin. The Prophet speaks here more emphatically, and there is in these words a certain lively representation; for the Prophet assumes here the character of a herald, or he introduces heralds who declare and proclaim war. The truth itself ought indeed to storm not only our ears, but also our hearts, and be more powerful than any trumpet: but we yet see how unconcerned we are. Hence the Lord is constrained here to clothe his servant with the character of a herald, or at least he bids his servant to send forth heralds to proclaim war everywhere throughout the whole kingdom of Israel. This was not, properly speaking, the office of a Prophet; but we see that Ezekiel was ordered by the Lord to besiege Jerusalem for a time, -- and why? Because his whole teaching, after the Jews had been a thousand times threatened, became frigid: God then added visions, which more effectually roused torpid men. So also does Hosea in this place, Shout with the trumpet in Gibeah, blow the cornet in Ramah, and sound the horn in Beth-aven; for God, as we have said, is pursuing Israel, and will not suffer them to rest; so that the Israelites might know that God threatens not in vain, that his reproofs are not bugbears, but that he deals in earnest when he reproves the ungodly, and that execution, as they say, will follow what he teaches. In the same manner does Paul also say, “Vengeance is prepared by us, and is in readiness against all those who extol themselves against the greatness of Christ, how great soever they may be” (2 Corinthians 10:5, 6). As, then, the ungodly are wont to make this objection, that the Prophets preach nothing but words, Hosea here testifies that he did not in vain terrify men, but that the effect, as they say, would immediately follow, unless they reconciled themselves to God. Now, as we perceive the Prophet's purpose, let us take care to receive by faith that peace which the Lord daily proclaims to us by his messengers. For what is the Gospel but what Paul declares it to be? We discharge the office of ambassadors,' he says, for Christ, “that ye may be reconciled to God, and in Christ's name we exhort you to return into favor with God” (2 Corinthians 5:20). We then see that all the ministers of the Gospel are God's heralds, who invite us to peace, and promise that God is ready to grant us pardon, if with the heart we seek him. But if we receive not this message and this embassy, there will remain for us the dreadful judgment, of which the Prophet now speaks, and our impiety will procure for us this awful doom. As though God then were now declaring war against all the ungodly and the despisers of his grace, the Prophet says that they shall find that God is armed for vengeance. Moreover, the Prophet doubtless has here mentioned Gibeah, Ramah, and "Beth-aven", because in these places great assemblies usually met; and it may be also that they were strong fortresses. Since then the Israelites thought themselves unconquerable, because they had invincible strongholds against their enemies, the Prophet here expressly declares war against them. Everywhere then sound ye the trumpet, or blow the horn, or blow the cornet, especially in the chief places of the kingdom. “After you, O Benjamin.” Benjamin is here to be taken, by a figure of speech, for the whole of Israel, because he was a brother of Joseph by the same mother: the tribe of Benjamin is therefore everywhere joined with Ephraim. It is at the same time certain, that the Prophet confines not here his address to one tribe, but includes, under one tribe or one part, the whole kingdom of Israel. It follows -Hosea 5:9 9. Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be. Here the Prophet asserts, without any figure, that their chastisement would not be slight or paternal, but that God would punish the Israelites as they deserved, that he would reduce them to nothing. God, we know, sometimes spares the ungodly, while he chastises them: signs of his wrath daily appear through the whole world; but at the same time they are moderate punishments which God inflicts on men; and he in a manner invites them to repentance, when he thus mercifully chastises their sins. But the Prophet says here, that God would no longer act in this manner; for he would destroy and wholly blot out the whole kingdom of Israel. They had been already often warned, not only in words, but also in deeds and had often felt the wrath of God; but they still persisted in their course. And now, as God saw that they were wholly stupid, he says, Now, in the day of correction, Ephraim shall be for desolation; as though he said, "I will not correct Israel as heretofore, for they have been before in various ways chastised, but have not repented; I will therefore now lay aside those paternal corrections which I have hitherto used, for I have in vain applied such remedies: I will then henceforth so correct Israel, that they shall be entirely destroyed." We now comprehend the Prophet's meaning. But this is a remarkable passage; for men are always slow and dilatory; even when God pricks them, as it were, with goads, they remain slothful in their sins. God adds corrections, one after the other; and when he sees men continuing as it were out of their senses, he then testifies that it is no time for reproof, but that final destruction is at hand. We hence see that every hope is here cut off from the Israelites, that they might not think that they would be punished in the usual way for their sins; for as soon as the Lord would begin to reprehend them, he would destroy and blot out their names: Israel then shall be for desolation in the day of correction He then adds, through the tribes of Israel I have made known the truth. Some regard this sentence as spoken in the person of God, and refer it to the first covenant which God made with the whole people; and so consider this to be the sense, "I do not now of a sudden proceed to take vengeance on the Israelites; for I have begotten this people, nourished them, brought them up to manhood. Since this is the case, there is now no reason for them to complain, that I am too precipitant in taking vengeance." This is one meaning: but I rather incline to their opinion, who regard this as spoken in the person of the Prophet; I do not yet follow altogether their opinion, for they suppose that the fault of the people in being unteachable is alone set forth: I have made known the truth through the tribes of Israel, as though the Prophet had said, "This people is unworthy that God should chastise them in a paternal manner, for they have hardened themselves in their wickedness; and though they have been more than sufficiently taught their duty, they have yet openly despised God, and have done this, not through ignorance, but through perverseness: since then the people of Israel have blinded and demented themselves, as it were, willfully, what now remains, but that God will bring them to desolation?" So they expound this place. But it seems to me that a protestation is what suits this passage: I have made known the truth through the tribes of Israel, as though he said, "This is fixed and ratified, which I now declare, and it shall certainly be; let then no one seek any escape for himself, for God threatens not now, as often before, for the purpose of recalling men to repentance, but declares what he will do."

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That this may be better understood, the mode of speaking in familiar use among all the Prophets is to be noticed: they often threaten, and then give hope of pardon, and promise salvation, so that they seem to exhibit some sort of contradiction: for after having fulminated against the people, they come at once to preach grace, they offer salvation, they testify that God will be propitious. At first sight the Prophets seem not to be consistent with themselves. But the solution is easy, for they threatened vengeance to men under condition; afterwards, when they saw some fruit, they then set forth the mercy of God, and began to be heralds of peace, to reconcile men to God, and make an agreement between them. Thus our Prophet often threatened the Israelites; and had they repented, the hope of salvation would not have been cut off from them. But after he had found them to be so obstinate that they would not receive any instruction, he then said, I have announced the truth through the tribes of Israel, that is, God does not now say, "Except you repent, you are lost;" but he speaks positively; because he sees that the well known doctrine has been despised: this then is the truth. It is the same as if he said, "This is the last denunciation, which shall be fixed and unalterable." And Jeremiah also speaks in the same manner: his book is full of various threatenings; and yet they are conditional threatening. But after God had taken the matter in hand, he began to act in a different way: "I now call you no more to repentance, I contend not with you, I do not now set forth God as a judge, that ye may flee to him for mercy; all these things are come to an end; what remains now", he says, "is the last command, to show that you are now past hope." This is the true and real meaning of the Prophet here; and whosoever will consider the whole context, will easily perceive that this was the Prophet's intention. He had said before, "Ephraim shall be for desolation in the day of correction," that is, "The Lord will no longer reprove Ephraim as heretofore, but will entirely destroy him:" then he adds, I have promulgated or published the truth through the tribes of Israel: "Now," he says, "know ye that vengeance will come shortly, and that it is ratified before God; know also that I speak authoritatively, as if the hand of God were now stretched forth before your eyes." Now follows -Prayer Grant, Almighty God, that as we are already by nature the children of wrath, and yet you hast desired to receive us into favor, and has set before us a sacred pledge of your favor in your only-begotten Son, and that as we have not yet ceased often to provoke your wrath against us, and also to fall away by shameful perfidy from the covenant you have made with us, -- O grant, that being at least touched by your admonitions, we may not harden our hearts in wickedness, but be pliant and teachable, and thus endeavor to return unto favor with you, that through the interceding sacrifice of your Son, we may find you a propitious Father, and be for the future so wholly devoted to you, that those who shall follow and survive us may be confirmed in the worship of your majesty, and in true religion, through the same Jesus Christ our Lord. Amen. Fifteenth Lecture Hosea 5:10 10. The princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water. Here the Prophet transfers the blame of all the evils which then reigned in the tribe of Judah to their princes. He says, that the people had fallen away and departed from God through their fault, and he uses a most fit similitude. We know that there is nothing certain in the possessions of men, except the boundaries of fields be fixed; for no one can otherwise keep his own. But by the metaphor of boundaries in fields, the Prophet refers to the whole political order. The meaning is, that all things were now in a state of disorder and confusion among the Jews; because their leaders who ought to have ruled the people and kept them in obedience, had destroyed the whole order of things. We now then understand what the Prophet had really in view. But it must be observed that the tribe of Judah had been hitherto kept separate, as it were by limits, as God's heritage; for Israel had become alienated. The possession of God had been diminished by the defection of Jeroboam; and he retained only one tribe and a half in his service. The Prophet says now, that the Jews had mixed with the Israelites, and had thus become themselves alienated from the Lord; for the princes themselves had taken away the boundaries, that is, they had, through indolence and other vices, destroyed all reverence for God, all care for religion, and also every concern for what was just and right: he therefore severely threatens them, "I will pour out", he says, "my wrath upon them like waters." By this metaphor, he means that God would deal much more severely with them than with the common people: "I," he says, "will with full force pour forth upon them my fury, as if it were the deluge of antiquity." The meaning is, "I will overwhelm them in my vengeance, because they have done more evil by their bad examples, than if they had been private individuals." We hence see that the corruption of the people is imputed to the princes, and therefore God's more dreadful vengeance is denounced on them. But we must bear in mind what I have before said, that the Prophet gives here metaphorically the name of boundaries to the lawful worship of God, and to whatever he had enjoined on the people, that they might be his certain possession, as fields among men are usually separated by bounds that everyone may keep his own. It follows. -Hosea 5:11 11. Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment. Here again the Prophet shows that the vengeance of God would be just against Israel, because they willingly followed the impious edicts of their king. The people might indeed have appeared to be excusable, since religion had not been changed by their voice, or by public consent, or by any contrivance of the many, but by the tyrannical will of the king alone: Jeroboam was not induced by superstition, but by subtile wickedness, to erect altars elsewhere, and not at Jerusalem. The people then might have appeared to be without blame; for the king alone devised this artifices to secure himself from danger. But the Prophet shows that all were implicated in the same guilt before God, because the people adopted with alacrity the impious forms of worship which the king had commanded. He therefore says, that Ephraim is exposed to plunder, that he is broken by judgment, (or, "shall be broken," for the words may be rendered in the future tense.) That the people then were thus torn, and were also to bear in future far more grievous things, was not, as he says, because they had to suffer all these things undeservedly, for they were not innocent. -How so? Because they willingly followed the commands of their king; for the king did not force them to forsake the doctrine of the law, but everyone went voluntarily after impious superstitions. Since then they willingly obeyed their king, they could not now excuse themselves, they could not object that this was done by one man, and that they were not admitted to consult with him. Their promptitude proved them to be perfidious. Some render hv'yl, evail, to begin," and y'l, ial, is often taken in this sense: but as it oftener signifies, "to be willing," the Prophet no doubt means here, that the Israelites had not been compelled by force and fear to go astray after superstitions; but that they were prompt and ready to obey, for there was in them no fear of God, no religion. If anyone should now ask, whether they are excusable, who are tyrannically drawn away into superstitions, as we see to be done under the Papacy, the answer is ready, that those are not here absolved who regarded men more than God: nor is terror, as we know, a sufficient excuse, when we prefer our own life to the glory of God, and when, anxious to provide for ourselves and to avoid the cross, we deny God, or turn aside from making a confession of the right and pure faith: but the fault is rendered double, when men easily comply with anything commanded by tyrants; for they show, that they were already fully inclined to despise God and to deny true religion. Hence the impiety of Jeroboam discovered the common ungodliness and wickedness of the whole people; for as soon as he raised his finger and bid them to worship God corruptly, all joyfully followed the impious edict. There was an occasion then offered to them; but the evil dwelt before in their hearts; for they were not so inclined and prompt to obey God. We now then see what the Prophet had in view. He says that God would justly punish all the Israelites, yea, even all the common people; for though Jeroboam alone had commanded them to worship God corruptly, yet all of them willingly embraced what he wished to be done: and thus it became manifest that they had in them no fear of God. We now see how vain is the excuse of those who say that they ought to obey kings, and at the same time forsake the word of God: for what does the Prophet reprove here, but that the Israelites had been too submissive to their king? "But this in itself was worthy of praise." True, when the king commanded nothing contrary to God's word; but when he perverted God's worship, when he set up corrupt superstitions, then the people ought to have firmly resisted him: but as they were too pliant, nay, willingly allowed themselves to be drawn away from the true worship of God, the Prophet says here, that they had no reason to complain, that they were too sharply and too severely chastised by the Lord. It follows -Hosea 5:12 12. Therefore will I be unto Ephraim as a moth, and to the house of Judah as rottenness.

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God now denounces punishment in common on the two kingdoms; but he speaks not as before, he says not that his fury would be like a deluge, to overwhelm and drown the people. What then? He compares himself to little worms which gnaw wood and consume cloths; or he compares himself to rottenness; for, as we have said, the second word is to be so taken, as rqv, rekob, is properly rottenness, and is derived from rqv, rekab, to rot;" it is then rottenness or putrescence. But as I have said, some would render it, "a grub;" and there is a probable reason for this, because he first mentioned moth; and these two, moth and grub, would be more suitable to each other, than moth and rottenness. However, the meaning of the Prophet is by no means obscure, and that is, that the Lord would by a slow corrosion consume both the people; that though he would not by one onset destroy them, yet they would pine away until they became wholly rotten. This is the meaning. But we must observe why the Prophet used this metaphor. It was, that the Israelites and the Jews might understand, that though the Lord would in some measure withhold his hand from resting heavily upon them, and that though he would spare them, yet they would not be safe, because they would by little and little feel a slow decay, that would consume them. And the Lord meant in this way to turn the people to repentance; but he effected nothing: for such was their hardness, that they felt not this slow decay; as those who are stupid are not moved, except they feel a most grievous pain; they think that they are doing well, and they struggle against their own disease: many such we see. Hence the Prophet here reminds them, that though the Lord should not openly fulminate against the Israelites and the Jews, they yet in vain flattered themselves, because the Lord would be to them a moth and a worm; that is, that however gradually he might consume them, they would yet be greatly deceived, if they did not perceive that they had to do with him. The chief instruction is, that God does not always punish men in the same way; for he deals with them differently, either to promote their salvation, or to render them in this way more inexcusable. Hence God sometimes pours forth his severity, and at another time he slowly chastises us. But whatever may be the way, we are reminded that we ought not to sleep, whenever the Lord awakens us; nor should we wait until he appears as a lion or a bear, until he devours us, until he rages against us in dreadful fury. We are then reminded that there is no reason why we should wait for this; but that when God consumes us by degrees, it ought instantly to occur to us, that though the moth and the worm are but very small insects, hardly seen by the eyes, yet a hard and firm tree is consumed by these little worms, or by its own cariousness; and that cloths are consumed with putridity, when once the moth enters into them; we see valuable furniture perishing. Since it is so, there is no reason for men to be secure when God shows any sign of his wrath, though he pours not forth his horrible vengeance, but is as a hidden putrefaction. We now perceive what Hosea means in this verse. It now follows -Hosea 5:13 13. When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound. Here the Lord complains that he had in vain chastised the Israelites by the usual means, for they thought that they had remedies ready for themselves, and turned their minds to vain hopes. This is usually done by most men; for when the Lord deals mildly with us, we perceive not his hand, but think that what evils happen to us come by chance. Then, as if we had nothing to do with God, we seek remedies, and turn our minds and thoughts to other quarters. This then is what God now reproves in the Jews and the Israelites: Ephraim, he says, saw his disease, and Judah his wound. What then did he do? Ephraim went to Assyria, he says, and sent to king Jareb, that is, "They returned not to me, but thought that they had remedies in their own hand; and thus vain became the labor which I have taken to correct them." This is the meaning. He says that Ephraim had seen his disease, and Judah his wound: but it is not right so to take this, as if they well considered the causes of these; for the ungodly are blind to the causes of evils, and only attend to their present grief. They are like intemperate men, who, when disease seizes them, feel heat, feel pain in the head, and other symptoms, at the same time there is no concern for the disease, neither do they inquire how they procured these pains for themselves, that they might seek fit remedies. So Ephraim knew his disease, but at the same time overlooked the cause of his disease, and was only affected by his present pain. So also Judah knew his wound; but he understood not that he was struck and wounded by the hand of God; but was only affected with his pain, like brute beasts who feel the stroke and sigh, while they have, in the meantime, neither reason nor judgment to understand whence, or for what cause the evil has come to them. In a word, the Prophet here condemns this brutish stupidity in both people; for they did not so far profit under God's rod as to return to him, but, on the contrary, they sought other remedies; because stupor had taken such hold on their minds, that they did not consider that they were chastised by God, and that this was done for just reasons. As then no such thing came to their mind, but they only felt themselves ill and grieved as brutes do, they went to the Assyrian, and sent to king Jareb. The Prophet seems here to inveigh only against the ten tribes; but though he expressly speaks of the kingdom of Israel, there is no doubt but that he accused also the Jews in common with them. Why then does he name only Ephraim? Even because the beginning of this evil commenced in the kingdom of Israel: for they were the first who went to the king of Assur, that they might, by his help, resist their neighbors, the Syrians: the Jews afterwards followed their example. Since then the Israelites afforded a precedent to the Jews to send for aids of this kind, the Prophet expressly confines his discourse to them. But there is no doubt, as I have already said, but that the accusation was common. We now perceive what the Prophet meant: Ephraim, he says, saw his disease, and Judah his wound; that is, "Though I have, like a moth and a worm, consumed the kingdom of Israel as well as the kingdom of Judah, and they have felt themselves to be, as it were, decaying, and though their disease ought to have led them to repentance, they have yet turned their thoughts elsewhere; they have even supposed that they could be made whole by seeking a remedy either from the Assyrians or some others: thus it happened that they hastened to Assyria, and sought help from king Jareb." We then see, in short, that the stupidity and hardness of the people are here reproved, because they were not turned by these evils to repentance. Some think Jareb to have been a city in Assyria; but there is no ground for this conjecture. Others suppose that Jareb was a neighboring king to the Assyrian, and was sent to when the Assyrian, from a friend and a confederate, became an enemy, and invaded the kingdom of Israel; but this conjecture also has no solid grounds. It may have been the prope name of a man, and I prefer so to take it. For it seemed not necessary for the Prophet to speak here of many auxiliaries; but after the manner of the Hebrews, he repeats the same thing twice. Some render it, "to revenge;" because they sent for that king, even the Assyrian, as a revenger. But this exposition also is forced. More simple appears to me what I have already said, that they sent for the Assyrian, that is, for king Jareb. Then it follows, Yet could he not heal you, nor will he cure you of your wound Here God declares that whatever the Israelites might seek would be in vain. "You think," he says, "that you can escape my hand by these remedies; but your folly will at length betray itself, for he will avail you nothing; that is, king Jareb will not heal you." In this clause the Prophet shows, that unless we immediately return to God, when he warns us by his scourges, it will be in vain for us to look here and there for remedies: for in this world many allurements come in our way; but when we hope for any relief, the Lord will at length show that we have been deluded. There is, then, but one remedy, -- to go directly to God; and this is what the Prophet means, and this is the application of the present doctrine. He had said before that Ephraim had felt his disease and Judah his wounds; that is, "I have led them thus far, that they have acknowledged themselves to be ill; but they have not gone on as they ought to have done, so as to return to me: on the contrary, they have turned aside to king Jareb and to other delusions." Then it follows, "But these remedies have turned ant rather for harm to you; they certainly have not profited you." A confirmation of this sentence follows -Hosea 5:14 14. For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him As I have said, the Prophet confirms this truth, that Israel had recourse in vain to false physicians, when they left God. How so? Because the whole world, were it to favor us, could not yet help us, against the will of God and his opposing power. But God here declares that he would be adverse to the Israelites; as though he said, "Provide human aids as much as you please; but will the Assyrian be superior to me in power? Can he hinder me from pursuing you as I have determined?"

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Thus God shows that he would deal in a new and different manner with the Israelites and the Jews: "I will not," he says, "be any longer like a moth and a worm; I shall come like a lion to you, with an open mouth to devour you: now let the Assyrian king come forth, when I shall thus go armed against you; can he put any hindrance in my way, that I should not execute my vengeance, as it shall seem good to me?" We now then perceive the design of the Prophet. He had said, that God would punish the Israelites and the Jews, by consuming them by degrees, that there might be more time for repentance: but he says that this would be useless, for they would not think that it was done seriously. They would therefore deceive themselves with vain fallacies. What would then at last remain? Even this, "I will," he says, "put on a new form and go to battle: I will be to you as a lion and a young lion; I will rage against you as a fierce wild beast: your grievance shall not now be from moths and worms; but you shall have an open and dreadful contest with the lion and the young lion. What then will the Assyrian king avail you?" And this place teaches, that men, when they attempt to oppose vain helps to the wrath of God, gain only this, that they more and more provoke and inflame his wrath against themselves. After God has first gnawed, he will at length devour; after he has pricked, he will deeply wound; after he has struck, he will wholly destroy. All this we bring on ourselves by our perverse attempts, when we try to seek escapes for ourselves. Except, then, we would willingly kindle God's displeasure, that he may appear as a lion and rage against us with the whole force of his wrath, let us take heed, that we deceive not ourselves by vain reliefs. He therefore says, I, I will take away, or, "tear," or, "tear in pieces;" for srph, shereph, properly means this, and it agrees better with the rest of the context. "I will then, as lions and young lions are wont to do, tear in pieces, limb from limb, the whole people." Then he says, I will go away as a lion, who, after he has enjoyed his prey, departs a conqueror with more courage being not put to flight, for he is moved by no fear. So also the Prophet says, "Let the Assyrian king come, he will not constrain me to retreat, nor will he rescue the spoil from me: and when I shall be satiated with your destruction, I shall not then have any fear on account of the Assyrian king, that I should stealthily flee away, as foxes are wont to do; I will not craftily contend; but I will go forth openly, my violence will be sufficient to put him to flight: I will thus depart of my own accord; for your subsidies will occasion me no fear. I will take away, he says, and none shall rescue." We now comprehend the whole meaning of the Prophet. Hosea 5:15 15. I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early. The word schr, shicker, signifies the morning: hence the verb means, "to seek early," or, "to rise early," as men do when they apply themselves diligently to anything: but in many places of Scripture it is taken simply in the sense of seeking; and this simple meaning seems most suitable to this place, They will seek me in their tribulation God here declares, that after having been dreadfully fierce against both the kingdoms of Judah and Israel, he would for a time rest quietly and wait from heaven what they would do. He then adds, "They will at length return to a sane mind: when they shall perceive the finishing part, they will then, having lost their perverseness, acknowledge their sins and be truly humbled." This is the meaning. The mode of speaking seems apparently strange, when God says, that he will go away; for he neither so hides himself in heaven, that he neglects human affairs, nor withdraws his hand, but that he sustains the world by the continued exercise of his power, nor even takes away his Spirit from men, especially when he would lead them to repentance; for men never of their own accord turn themselves to God, but by his hidden influence. What then does he mean by this, I will go and return to my place? Why, indeed, he speaks here of the external state of the people: then the meaning is, "After the two kingdoms shall be cut off, I will then for a time hide my face from both the people; and they will think that I care not for their salvation; they will think that they are far removed from me." We hence see that the Prophet here only refers to what would be the external condition of the people; and then we also see, that these forms of speech are accommodated to the perceptions of men. So God also himself speaks in Isaiah 18, though for a different purpose; yet the Prophet expresses there in reality the same thing; I will rest,' he says, and I will wait in my tabernacle.' What was that rest of God, and what was his tabernacle? Why, when God exercised his judgments, we are then constrained to feel his presence, and when he kindly favors us and exhibits the kindness of a Father, he then really shows himself propitious to us: but when he neither visits us for our sins, nor gives us tokens of his favor, he seems to withdraw himself from us, and to show no regard for our life. We now then understand that the Prophet speaks of the time of exile; as though he said, "After God shall execute against you his extreme judgment, and you shall be liken away into exile, God will then forsake you, as if he in no way regarded you, but were unmindful of you; for he will leave you there to rest, even in Chaldea and Assyria; and then he will not send forth any light of salvation. God therefore will be as it were idle in heaven." This is one thing. But the Prophet shows at the same time the final issue, that is, that they will afterwards return to the Lord; and that this is also the purpose of God he affirms, Till they acknowledge, he says, that they have sinned. For it is the beginning of healing, when men consider the cause of their disease. He had said before that Israel saw his disease, but not in a right way; for the origin of the disease was hid from him, and continued as yet hid. But now the Prophet distinctly shows that it is to seek God, when people acknowledge and confess their sins. This word continually occurs in Scripture when sacrifices are spoken of. Hence men are said then to sin, when they go forth before God, making a true confession, when they acknowledge their guilt and pray for pardon. So also in this place he says, Until they confess that they have sinned I will for a time hide myself. And he adds, "They will seek my face". This is the second thing in attaining salvation -- to seek the face of God: for we are reconciled to God, we know, by repentance and faith; not that repentance procures pardon for us, but because it is necessarily required; it is a cause, as they say, which is indispensable. The first step then towards healing, as we have already said, is to be touched with grief, when we perceive that we have provoked the wrath of God, and when thus our sins displease us. But he who is thus become in himself a sinner, that is, who begins to be his own judge, ought afterwards to add this second thing -- to seek the face of God, that is, to present himself a suppliant before God, and to ask for pardon; and this arises from faith. It is then to repentance that the word 'sm, ahsim, belongs, which is to "acknowledge sin:" and to "seek the face of God," properly belongs to faith. Now let us see what is the application of this doctrine as to both people. When the Israelites and the Jews lived in exile, it was of great benefit for them to have this testified, that God was hiding his face for a time, that he might afford them time to repent; this is one thing. Now when men considerately attend to this, that they are to seek God, that they may repent, they are encouraged; and this is the sharpest goad to rouse men, that they may no longer be torpid in their vices: and this is what the Prophet meant. When the Lord shall banish into exile both the Jews and the Israelites, let them not think that though for a time he will seem to cast them away they are wholly deserted; for as yet a convenient time for repentance will be given them. He afterwards describes the way of reconciliations that is, that they shall acknowledge that they have sinned, and then that they shall seek the face of God. And at the same time he makes known the fruit of affliction, and says, When affliction shall be to them, then they will seek me. The Prophet here shows, that exile, though very bitter to Israel, would yet be useful; as when a physician gives a bitter draughts or is compelled to use strong medicine to cure an inveterate disease; so the Prophet shows that this punishment would be useful to the people, and even pleasant, however bitter it might be for a time. How so? For they will return to the Lord; and he says distinctly, "They will seek me". He includes in this expression both faith and repentance; for he separates not the two clauses as before, but shows generally that the end of affliction would be, that the people would turn themselves to God. With respect to the expression, "to seek early," I have said already that I do not approve of that meaning; for neither the Israelites nor the Jews, sought God early, but were with difficulty at lasts after a long period, and a long series of seventy years, led to repentance. What sort of seeking early was this? I do not then approve of rendering the word, They shall seek me early;' but, as I have said the simple idea of "seeking" is more suitable. Prayer Grant, Almighty God, that as we continue to kindle often your wrath against us by our innumerable sins, -- O grant, that when you warn and would restore us to the right way, we may at least be pliant, and without delay attend to the scourges of your hand, and not wait for extreme severity, but timely repent; and that we may truly and from the heart seek you, let us not put on false repentance, but strive to devote ourselves wholly to you, through Jesus Christ our Lord. Amen. Chapter 6 Sixteenth Lecture Hosea 6:1 1. Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.

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In the last chapter the Prophet said, that the Israelites, after having been subdued by chastisements and judgments, would again turn back from following error to seek God. But as terror drives men away from approaching God, he now adds, that the measure of afflictions would not be such as would discourage their minds and produce despair; but rather inspire them with the assurance, that God would be propitious to them: and that he might set this forth the better, he introduces them as saying, Come, let us go to the Lord: and this mode of speaking is very emphatical. But we must know that the reason here given, why the Israelites could return safely and with sure confidence to God, is, that they would acknowledge it as his office to heal after he has smitten, and to bring a remedy for the wounds which he has inflicted. The Prophet means by these words, that God does not so punish men as to pour forth his wrath upon them for their destruction; but that he intends, on the contrary, to promote their salvation, when he is severe in punishing their sins. We must then remember, as we have before observed, that the beginning of repentance is a sense of God's mercy; that is, when men are persuaded that God is ready to give pardon, they then begin to gather courage to repent; otherwise perverseness will ever increase in them; how much soever their sin may frighten them, they will yet never return to the Lord. And for this purpose I have elsewhere quoted that remarkable passage in Psalm 130, With you is mercy, that you may be feared;' for it cannot be, that men will obey God with true and sincere heart, except a taste of his goodness allures them, and they can certainly determine, that they shall not return to him in vain, but that he will be ready, as we have said, to pardon them. This is the meaning of the words, when he says, Come, and let us turn to the Lord; for he has torn and he will heal us; that is, God has not inflicted on us deadly wounds; but he has smitten, that he might heal. At the same time, something more is expressed in the Prophet's words, and it is this, that God never so rigidly deals with men, but that he ever leaves room for his grace. For by the word, torn, the Prophet alludes to that heavy judgment of which he had before spoken in the person of God: the Lord then made himself to be like a cruel wild beast, "I will be as a lion, I will devour, I will tear, and no one shall take away the prey which I have once seized." God wished then to show that his vengeance would be dreadful against the Israelites. Now, though God should deal very sharply with them, they were not yet to despair of pardon. However, then, we may find God to be for a time like a lion or a bear, yet, as his proper office is to heal after he has torn, to bind the wounds he has inflicted, there is no reason why we should shun his presence. We see that the design of the Prophet's words was to show, that no chastisement is so severe that it ought to break down our spirits, but that we ought, by entertaining hope, to stir up ourselves to repentance. This is the drift of the passage. It is further needful to observe, that the faithful do here, in the first place, encourage themselves, that they may afterwards lead others with them; for so the words mean. He does not say, "Go, return to Jehovah;" but, Come, let us return unto Jehovah We then see that each one begins with himself; and then that they mutually exhort one another; and this is what ought to be done by us: when any one sends his brethren to God, he does not consult his own good, since he ought rather to show the way. Let everyone, then, learn to stimulate himself; and then, let him stretch out his hand to others, that they may follow. We are at the same time reminded that we ought to undertake the care of our brethren; for it would be a shame for anyone to be content with his own salvation, and so to neglect his brethren. It is then necessary to join together these two things, -- To stir up ourselves to repentance, -- and then to try to lead others with us. Let us now proceed -Hosea 6:2 2. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. This place the Hebrew writers pervert, for they think that they are yet to be redeemed by the coming of the Messiah; and they imagine that this will be the third day: for God once drew them out of Egypt, this was their first life; then, secondly, he restored them to life when he brought them back from the Babylonish captivity; and when God shall, by the hand of the Messiah, gather them from their dispersion, this, they say, will be the third resurrection. But these are frivolous notions. Not withstanding, this place is usually referred to Christ, as declaring, that God would, after two days, and on the third, raise up his Church; for Christ, we know, did not rise privately for himself, but for his members, inasmuch as he is the first-fruits of them who shall rise. This sense does not seem then unsuitable, that is, that the Prophet here encourages the faithful to entertain hope of salvation, because God would raise up his only-begotten Son, whose resurrection would be the common life of the whole Church. Yet this sense seems to me rather too refined. We must always mind this, that we fly not in the air. Subtle speculations please at first sight, but afterwards vanish. Let every one, then, who desires to make proficiency in the Scriptures always keep to this rule -- to gather from the Prophets and apostles only what is solid. Let us now see what the Prophet meant. He here adds, I doubt not, a second source of consolation, that is, that if God should not immediately revive his people, there would be no reason for delay to cause weariness, as it is wont to do; for we see that when God suffers us to languish long, our spirits fail; and those who at first seem cheerful and courageous enough, in process of time become faint. As, then, patience is a rare virtue, Hosea here exhorts us patiently to bear delay, when the Lord does not immediately revive us. Thus then did the Israelites say, After two days will God revive us; on the third day he will raise us up to life What did they understand by two days? Even their long affliction; as though they said, "Though the Lord may not deliver us from our miseries the first day, but defer longer our redemption, our hope ought not yet to fail; for God can raise up dead bodies from their graves no less than restore life in a moment." When Daniel meant to show that the affliction of the people would be long, he says, “After a time, times, and half time” (Daniel 7:25). That mode of speaking is different, but then as to sense it is the same. He says, after a time,' that is, after a year; that would be tolerable: but it follows, and times,' that is, many years: God afterwards shortens that period, and brings redemption at a time when least expected. Hosea mentions here two years, because God would not afflict his people for one day, but, as we have before seen, subdue them by degrees; for the perverseness of the people had so prevailed, that they could not be soon healed. As when diseases have been striking roots for a long time, they cannot be immediately cured, but there is need of slow and various remedies; and were a physician to attempt immediately to remove a disease which had taken full possession of a man, he certainly would not cure him, but take away his life: so also, when the Israelites, through their long obstinacy, had become nearly incurable, it was necessary to lead them to repentance by slow punishments. They therefore said, After two days God will revive us; and thus they confirmed themselves in the hope of salvation, though it did not immediately appear: though they long remained in darkness, and the exile was long which they had to endure, they yet did not cease to hope: "Well, let the two days pass, and the Lord will revive us." We see that a consolation is here opposed to the temptations, which take from us the hope of salvation, when God suspends his favor longer than our flesh desires. Martha said to Christ, He is now putrid, it is the fourth day.' She thought it absurd to remove the stone from the sepulchre, because now the body of Lazarus was putrified. But Christ in this instance designed to show his own incredible power by restoring a putrid body to life. So the faithful say here, The Lord will raise us up after two days: "Though exile seems to be like the sepulchre, where putridity awaits us, yet the Lord will, by his ineffable power, overcome whatever may seem to obstruct our restoration." We now perceive, as I think, the simple and genuine sense of this passage. But at the same time I do not deny but that God has exhibited a remarkable and a memorable instance of what is here said in his only-begotten Son. As often then as delay begets weariness in us, and when God seems to have thrown aside every care of us, let us flee to Christ; for, as it has been said, His resurrection is a mirror of our life; for we see in that how God is wont to deal with his own people: the Father did not restore life to Christ as soon as he was taken down from the cross; he was deposited in the sepulchre, and he lay there to the third day. When God then intends that we should languish for a time, let us know that we are thus represented in Christ our head, and hence let us gather materials of confidence. We have then in Christ an illustrious proof of this prophecy. But in the first place, let us lay hold on what we have said, that the faithful here obtain hope for themselves, though God extends not immediately his hand to them, but defers for a time his grace of redemption. Then he adds, We shall live in his sight, or before him. Here again the faithful strengthen themselves, for God would favor them with his paternal countenance, after he had long turned his back on them, We shall live before his face. For as long as God cares not for us, a sure destruction awaits us; but as soon as he turns his eyes to us, he inspires life by his look alone. Then the faithful promise this good to themselves that God's face will shine again after long darkness: hence also they gather the hope of life, and at the same time withdraw themselves from all those obstacles which obscure the light of life; for while we run and wander here and there, we cannot lay hold on the life which God promises to us, as the charms of this world are so many veils, which prevent our eyes to see the paternal face of God. We must then remember that this sentence is added, that the faithful, when it pleases God to turn his back on them, may not doubt but that he will again look on them. Let us now go on -Hosea 6:3

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3. Then shall we know, if we follow on to know the Lord: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth. In this verse the faithful pursue what we have before considered, making the hope of salvation sure to themselves: nor is it a matter of wonder that the Prophet dwells more fully on this subject; for we know how prone we are to entertain doubt. There is nothing more difficult, especially when God shows to us signs of his wrath, than to recover us, so that we may be really persuaded that he is our physician, when he seems to visit us for our sins. We must then, in this case, earnestly strive, for it cannot be done without labor. Hence the faithful now say, We shall know, and we shall pursue to know Jehovah. They show then by these words that they distrust not, but that light would arise after darkness; for this is the meaning of the words: We shall then know, they say; that is, "Though there is now on every side horrible darkness, yet the Lord will manifest his goodness to us, even though it may not immediately appear." They therefore add, And we shall pursue after the knowledge of Jehovah. We now perceive the purport of the words. Now this passage teaches us, that when God hides his face, we act foolishly if we cherish our unbelief; for we ought, on the contrary, as I have already said, to contend with this destructive disease, inasmuch as Satan seeks nothing else but to sink us in despair. This his device then ought to be understood by us, as Paul reminds us, (2 Corinthians 2:11;) and the Holy Spirit supplies us here with weapons, by which we may repel this temptation of Satan, "What? You see that God is angry with you; nor is it of any use to thee to attempt to come to him, for every access is shut up." This is what Satan suggests to us, when we are sensible of our sins. What is to be done? The Prophet here propounds a remedy, We shall know; "Though now we are sunk in thick darkness, though there never shines on us, no, not even a spark of light, yet we shall know (as Isaiah says, I will hope in the Lord, who hides his face from Jacob') that this is the true exercise of our faith, when we lift up our eyes to the light which seems to be extinguished, and when in the darkness of death we yet continue to promise to ourselves life, as we are here taught: We shall then know; further, We shall pursue after the knowledge of Jehovah; though God withdraws his face, and, as it were designedly, doubles the darkness, and all knowledge of his grace be, as it were, extinct, we shall yet pursue after this knowledge; that is, no obstacle shall keep us from striving, and our efforts will at length make their way to that grace which seems to be wholly excluded from us." Some give this rendering, We shall know, and shall pursue on to know Jehovah, and explain the passage thus, -- that the Israelites had derived no such benefit from the law of Moses, but that they still expected the fuller doctrine, which Christ brought at his coming. They then think that this is a prophecy respecting that doctrine, which is now by the Gospel set forth to us in its full brightness, because God has manifested himself in his Son as in a living image. But this is too refined an exposition; and it is enough for us to keep close to the design of the Prophet. He indeed introduces the godly thus speaking for this reason -- because there was need of great and strong effort, that they might rise up to the hope of salvation; for it was not to be the exile of one day, but of seventy years. When therefore so heavy a trial awaited the godly, the Prophet here wished to prepare them for the laborious warfare: We shall then know, and follow on to know Jehovah Then he says, As the morning shall come to us his going forth, -- a similitude the most appropriate; for here the faithful call to mind the continued succession of days and nights. No wonder that God bids us to hope for his grace, the sight of which is yet hid from us; for except we had learnt by long experience, who could hope for sudden light when the darkness of night prevails? Should we not think that the earth is wholly deprived of light? But seeing that the dawn suddenly shines, and puts an end to the darkness of night, and dispels it, what wonder is it that the Lord should shine forth beyond our expectation? His going forth then shall be like the morning. He here calls a new manifestation the going forth of God, that is, when God shows that he regards his people with favor, when he shows that he is mindful of the covenant which he made with Abraham; for as long as the people were exiled from their country, God seemed not, as we have said, to look on them anymore; nay, the judgment of the flesh only suggested this, that God was far distant from his people. He then calls it the going forth of God, when God should show himself propitious to the captives, and should wholly restore them; then the going forth of God shall come, and shall be like the morning We now then see that he confirms them by the order of nature, as Paul does, when he chides the unbelief of those to whom a future resurrection seemed incredible, because it surpasses the thoughts of the flesh; "O fool!" he says, "do you not see that what you sows first decays and then germinates? God now sets before thee in a decaying seed an emblem of the future resurrection." So also in this place, since light daily rises to us, and the morning shines after the darkness of night, what then will not the Lord effect by himself, who works so powerfully by material things? When he will put forth his full power, what, think we, will he do? Will he not much more surpass all the thoughts of our flesh? We now then see why this similitude was added. He afterwards describes to us the effect of this manifestation, He shall come, he says, as the rain to us, as the late rain, a rain to the earth. This comparison shows, that as soon as God will deign to look on his people, his countenance will be like the rain, which irrigates the earth. When the earth is dry after long heat and long drought, it seems to be incapable of producing fruit; but rain restores to it its moisture and vigor. Thus then the Prophet, in the person of the faithful, does here strengthen the hope of a full restoration. He shall come to us as the rain, as the late rain. The Hebrews call the late rain mlqvm, melakush, by which the corn was ripened. And it seems that the Prophet meant the vernal rain by the word gsm, geshem, But the sense is clearly this, that though the Israelites had become so dry that they had no longer any vigor, there would yet be no less virtue in God's grace than in the rain, which fructifies the earth when it seems to be barren. But when at the end he adds, a rain to the earth, I doubt not but that he meant seasonable rain, which is pleasant and acceptable to the earth, or which the earth really wants; for a violent shower cannot be called properly a rain to the earth, because it is destructive and hurtful. It follows -Hosea 6:4 4. O Ephraim, what shall I do unto you? O Judah, what shall I do unto you? For your goodness is as a morning cloud, and as the early dew it goes away. Some so expound this passage as that God would not once irrigate his people, but would continue this favor; as though he said, "He is deceived, who thinks that the redemption, which I bid you to hope from me, will be momentary, for I will, by a continued progress, lead my people to a full fruition of salvation." But this sense is altogether foreign. The Prophet then, no doubt, introduces God here as speaking thus, "What shall I do to you? Because ye cannot receive my favor, so great is your depravity." The context seems indeed to be in this way broken off; but we must remember this canon, that whenever the Prophets make known the grace of God, they at the same time add an exception, lest hypocrites falsely apply to themselves what is offered to the faithful alone. The Prophets, we know, never threatened ruin to the people, but that they added some promise, lest the faithful should despair, which must have been the case, except some mitigation had been made known to them. Hence the Prophets do this in common, -- they moderate their threatening and severity by adding a hope of God's favor. But at the same time, as hypocrites ever draw to themselves what belongs only to the faithful, and thus heedlessly deride God, the Prophets add another exception, by which they signify, that God's promise of being gracious and merciful to his people is not to be deemed universal, and as appertaining to all indiscriminately. I will more fully repeat this again: The Prophets had to do with the whole people; they had to do with the few faithful, for there was a small number of godly people among the Israelites as well as among the Jews. When therefore the Prophets reproved the people, they addressed the whole body: but at the same time, as there was some remnant seed, they mingled, as I have said, consolations, and mingled them, that the elect of God might ever recumb on his mercy, and thus patiently submiT to his rod, and continue in his fear, knowing that there is in him a sure salvation. Hence the promises which we see inserted by the Prophets among threats and chidings, ought not to be referred in common to all, or indiscriminately to the people, but only, as we have said, to the faithful, who were then but few in number. This then is the reason why the prophets shook off self-complacencies from the wicked despisers of God, when they added, "Ye ought not to hope any salvation from the promise I set forth to God's children; for God throws not to dogs the bread which he has destined for his children alone." In the same strain we find another Prophet speaking, “To what end is the day of the Lord to you? It is a day of darkness, and not of light, a day of death, and not of life” (Amos 5:18). For as often as they heard of the covenant which God made with Abraham, that it would not be void, they thus vaunted, "We are now indeed severely treated, but in a little while God will rescue us from our evils; for he is our Father, he has not in vain adopted us, he has not in vain redeemed and chosen our race, we are his peculiar possession and heritage." Thus then the presumptuous flatter themselves; and this indeed they seem to have in common with the faithful; for the faithful also, though in the deepest abyss of death, yet behold the light of life; for by faith, as we have said, they penetrate beyond this world. But at the same time they approach God in real penitence, while the ungodly remain in their perverseness, and vainly flatter themselves thinking that whatever God promises belongs to them.

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Let us now then return to our Prophet. He had said, "In their tribulation they will seek me:" he had afterwards, in the words used by the people, explained how the faithful would turn themselves to God, and what true repentance would bring with it. It now follows, What shall I do to thee, Ephraim? what shall I do to thee, Judah? that is, "What shall I do to all of you?" The people was now divided into two kingdoms: the kingdom of Judah had its own name; the ten tribes had, as it has been said, the common name of Israel. Then after the Prophet gave hope of pardon to the children of God, he turns himself to the whole body of the people, which was corrupt, and says, "What shall I do now to you, both Jews and Israelites?" Now God, by these words, intimates that he had tried all remedies, and found them useless: "What more then," he says, "shall I do to you? You are wholly incurable, you are inexcusable, and altogether past hope; for no means have been omitted by me, by which I could promote your salvation; but I have lost all my labor; as I have effected nothing by punishments and chastisements, as my favor also has had no account among you, what now remains, but that I must wholly cast you away?" We now then see how varied is the mode of speaking adopted by the Prophets; for they had to do, not with one class of men, but with the children of God, and also with the wicked, who continued obstinately in their vices. Hence then it was, that they changed their language, and so necessarily. Alike is the complaint we read in Isaiah chapter 1, except that there mention is only made of punishments, Why should I strike you more? for I have hitherto effected nothing: from the sole of the foot to the top of the head there is no soundness; and yet ye remain like yourselves.' In chapter 5 he speaks of God's favors, What could have been done more to my vineyard than what I have done?' In these two places the Prophet shows that the people were so lost, that they could not be brought into a sane mind; for God had in various ways tried to heal them, and their diseases remained incurable. Let us now return to the words of Hosea, What shall I do to you, Ephraim? What shall I do to you Judah? "I indeed offer pardon to all, but ye still continue obstinately in your sins; nay, my favor is by you scorned: I do not therefore now contend with you; but declare to you that the door of salvation is closed." Why? "Because I have hitherto in various ways tried in vain to heal you." He afterwards says that their goodness was like the morning dew, Your goodness, he says, is as the dew of the morning." Some take chsd, chesad, for the kindness which God had exercised towards both the Israelites and the Jews. Then it is, "Your kindness," that is, the mercy which I have hitherto exhibited to you, is as the morning dew, as the cloud which passes away early in the morning, that is, "You immediately dry up my favor;" and this seems not unsuitable, for we see that the unbelieving by their wickedness absorb the mercy of God, so that it produces no good, as when rain flows over a rock or a stone, while the stone within, on account of its hardness, remains dry. As then the moisture of rain does not penetrate into stones, so also the grace of God is spent in vain and without advantage on the unbelieving. But the Prophet speaks rather of their goodness, that they made a show of feigned excellency, which vanished like the morning dew; for as soon as the sun rises, it draws the dew upwards, so that it appears no more; the clouds also pass away. The Prophet says that the Jews and the Israelites were like the morning clouds and the dew, because there was in them no solid or inward goodness, but it was only of an evanescent kind; they had, as they say, only the appearance of goodness. We now then perceive the meaning of the Prophet, that God here complains that he had to do with hypocrites. Faith, we know, is regarded by him; there is nothing that pleases God more than sincerity of heart. We know further, that doctrine is spread in vain, except it be received in a serious manner. Then, as hypocrites transform themselves in various ways, and make a display of some guises of goodness, while they have nothing solid in them, God complains that he loses all his labour: and he says at length that he will no longer spend labour in vain on hypocritical men, who have nothing but falsehood and dissimulation; and this is what he means, when he intimates that he should do nothing more to the Israelites and the Jews. Prayer Grant, Almighty God, that as we do not, by due gratitude, respond to thy favors, and after having tasted of thy mercy, have willingly sought ruin to ourselves, -- O grant, that we, being renewed by thy Spirit, may not only remain constant in the fear of thy name, but also advance more and more and be established; that being thus armed with thy invincible power, we may strenuously fight against all the wiles and assaults of Satan, and thus pursue our warfare to the end, -- and that being thus sustained by thy mercy, we may ever aspire to that life which is hid for us in heaven, through Jesus Christ our Lord. Amen. Seventeenth Lecture Hosea 6:5 5. Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and thy judgments are as the light that goes forth. God shows here, by his Prophet, that he was constrained by urgent necessity to deal sharply and roughly with the people. Nothing, we know, is more pleasing to God than to treat us kindly; for there is not found a father in the world who cherishes his children as tenderly: but we, being perverse, suffer him not to follow the inclination of his nature. He is therefore constrained to put on, as it were, a new character, and to chide us severely, according to the way in which he here says, he had treated the Israelites; I have cut them, he says, by my prophets, and killed them by the words of my mouth Some render the words otherwise, as though God had killed the Prophets, meaning thereby the impostors, who corrupted the pure worship of God by their errors. But this view seems not to me in any way suitable; and we know that it was a common mode of speaking among the Hebrews, to express the same thing in two ways. So the Prophet speaks here, I have cut or hewed them by my Prophets, I have killed them by the cords of my mouth. In the second clause he repeats, I doubt not, what we have already briefly explained, namely, that God had cut or hewed them by his Prophets. But we must see for what purpose God declares here that he had commanded his Prophets to treat the people roughly. Hypocrites we indeed know, however much in various ways they mock God, are yet tender, and cannot bear any rebuke. Their sins are gross, except when they disguise themselves; but at the same time, when God begins to reprove, they expostulate and say, "What does this mean? God everywhere declares that he is kind and merciful; but he fulminates now against us: this seems not consistent with his nature." Thus then hypocrites would have God to be their batterer. He now answers, that he had been constrained, not only for a just cause, but also necessarily, to kill them, and to make his word by the Prophets like a hammer or an ax. This is the reason, he says, why my Prophets have not endeavored mildly and gently to allure the people. For God kindly and sweetly draws or invites to himself those whom he sees to be teachable; but when he sees so great a perverseness in men, that he cannot bend them by his goodness, he then begins, as we have said, to put on a new character. We now then understand God's design: that hypocrites might not complain that they had been otherwise treated than what is consistent with God's nature, the Prophet here answers in God's name, "Ye have forced me to this severity; for there was need of a hard wedge, as they say, for a hard knot: I have therefore hewed you by my Prophets, I have hewed you by the words of my mouth; that is, I have used my word as an ax: for ye were like knotty and tough wood; it was therefore necessary that my word should be to you like an ax: and I have killed you by the words of my mouth; that is my word has not been sweet food to you, as it is wont to be to meek men; but it has been like a two-edged sword; it was therefore necessary to slay you, as ye would not bear me to be a Father to you." It then follows Thy judgments are light that goes forth. Some understand by "judgments" prosperity as if God were here reproaching the Israelites, that it was not his fault that he did not win them: "I have not neglected to treat you kindly, and under my protection to defend you; but ye are ungrateful." But this is a strained exposition. The greater part of interpreters explain the passage thus, "That your judgments might be a light going forth." But I do not see why we should change any thing in the Prophet's words. God then simply intimates here, that he had made known to the Israelites the rule of a religious and holy life, so that they could not pretend ignorance; for the Hebrews often understand "judgments" in the sense of rectitude. I refer this to the instruction given them: Thy judgments then, that is, the way of living religiously, was like light; which means this, "I have so warned you, that you have sinned knowingly and willfully. Hence, that you have been so disobedient to me, must be imputed to your perverseness; for when ye were pliant, I certainly did not conceal from you what was right: for as the sun daily shines on the earth, so my teaching, has been to you as the light, to show to you the way of salvation; but it has been with no profit." We now then understand what the Prophet meant by these words. It follows -Hosea 6:6-7 6. For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings. 7. But they like men have transgressed the covenant: there have they dealt treacherously against me. God in this place declares that he desires mercy, and not sacrifices; and he does so to prevent an objections and to anticipate all frivolous pretenses. There is never wanting to hypocrites, we well know, a cover for themselves; and so great is their assurance, that they hesitate not sometimes to contend with God. It is indeed their

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common practice to maintain that they worship God, provided they offer sacrifices to him, provided they toil in ceremonies, and accumulate many rites. They think then that God is made bound to them, and that they have fully performed their duty. This evil has been common in all ages. The Prophet therefore anticipates this evasion, and says, Mercy I desire, and not sacrifice; as though he said, "I know what you are ready to allege, and that you will say, that you offer sacrifices to me, that you perform all the ceremonies; but this excuse is deemed by me frivolous and of no moment." Why? "Because I desire not sacrifices, but mercy and faith." We now understand the main object of this verse. It is a remarkable passage; the Son of God has twice quoted it. The Pharisees reproached him for his intercourse with men of bad and abandoned life, and he said to them in Matthew,” Mercy I desire, and not sacrifice:” he shows, by this defense, that God is not worshipped by external ceremonies, but when men forgive and bear with one another, and are not above measure rigid. Again, in the Matthew 12, when the Pharisees blamed the disciples for gathering ears of corn, he said, “But rather go and learn what this is, Mercy I desire, and not sacrifice.” Inasmuch as they were so severe against his disciples, Christ shows that those who make holiness to consist in ceremonies are foolish worshipers of God; and that they also blamed their brethren without a cause, and made a crime of what was not in itself sinful, and what could be easily defended by any wise and calm expounder. But that we may more fully understand this sentence of the Prophet, it must be observed, firsts that the outward worship of God, and all legal ceremonies, are included under the name of sacrifice and burnt-offerings. These words then comprise a part for the whole. The same may be said of the word chsd, chesad, which means, mercy or kindness; for the Prophet here, no doubt, sets faith or piety towards God, and love towards neighbors, in opposition to all external ceremonies. "I desire," he says, "mercy;" or, "mercy pleases me more than sacrifice, and the knowledge of God pleases me more than burnt-offerings." The knowledge of God here is doubtless to be taken for faith or piety, because hypocrites suppose that God is rightly worshipped when they use many ceremonies. The Prophet derides all such pomp and empty show, and says, that the worshipping of God is far different; it being only done when he is known. The chief point is, that God desires to be worshipped otherwise than sensual men dream; for they only display their rites, and neglect the spiritual worship of God, which stands in faith and love. These two clauses ought then to be read conjointly -- that kindness pleases God -- and that faith pleases God. Faith by itself cannot please God, since it cannot even exist without love to our neighbor; and then, human kindness is not sufficient; for were any one to abstain from doing any injury, and from hurting his brethren in any thing, he might be still a profane man, and a despiser of God; and certainly his kindness would be then of no avail to him. We hence see that these two sentences cannot be separated, and that what the Prophet says is equally the same as if he had connected piety with love. The meaning is, that God values faith and kindness much more than sacrifices and all ceremonies. But when the Prophet says that sacrifice does not please God, he speaks, no doubt, comparatively; for God does not positively repudiate sacrifices enjoined in his own law; but he prefers faith and love to them; as we more clearly learn from the particle m,mem, when he says, mvlvt, meoulut, than burnt-offerings." It the appears that God is not inconsistent with himself, as though he rejected sacrifices which he himself had appointed; but that he condemns the preposterous abuse of them, in which hypocrites gloried. And here two things are to be noticed: God requires not external ceremonies, as if they availed anything of themselves, but for a different end. Faith of itself pleases God, as also does love; for they are, as they say, of the class of good works: but sacrifices are to be regarded differently; for to kill an ox, or a calf, or a lamb, what is it but to do what the butcher does in his shambles? God then cannot be delighted with the slaughter of beasts; hence sacrifices, as we have said, are of themselves of no account. Faith and love are different. Hence the Lord says, in Jeremiah, “Have I commanded your fathers, when I brought them out of Egypt, to offer sacrifices to me?” [Jeremiah 7:22]. No such thing; I never commanded them,' he says, but only to hear my voice.' But what does the law in great measure contain except commands about ceremonies? The answer to this is easy, and that is, that sacrifices never pleased God through their own or intrinsic value, as if they had any worth in them. What then? Even this, that faith and piety are approved, and have ever been the legitimate spiritual worship of God. This is one thing. It is further to be noticed, that when the Prophets reprove hypocrites, they regard what is suitable to them, and do not specifically explain the matters which they handle. Isaiah says in one place, He who kills an ox does the same as if he had killed a dog,' and a dog was the highest abomination; no, they who offer sacrifices do the same as if they had killed men,” (Isaiah 66:3). What! to compare sacrifices with murders! This seems very strange; but the Prophet directed his discourse to the ungodly, who then abused the whole outward worship prescribed by the law: no wonder then that he thus spake of sacrifices. In the same manner also ought many other passages to be explained, which frequently occur in the Prophets. We now then see that God does not simply reject sacrifices, as far as he has enjoined them, but only condemns the abuse of them. And hence what I have already said ought to be remembered, that the Prophet here set external rites in opposition to piety and faith, because hypocrites tear asunder things which are, as it were, inseparable: it is an impious divorce, when any one only obtrudes ceremonies on God, while he himself is void of piety. But as this disease commonly prevails among men, the Prophet adds a contrast between this fictitious worship and true religion. It is also worthy of being observed, that he calls faith the knowledge of God. We then see that faith is not some cold and empty imagination, but that it extends much farther; for it is then that we have faith, when the will of God is made known to us, and we embrace it, so that we worship him as our Father. Hence the knowledge of God is required as necessary to faith. The Papists then talk very childishly about implicit faith: when a man understands nothing, and has not even the least acquaintance with God, they yet say that he is endued with implicit faith. This is a romance more than foolish; for where there is no knowledge of God, there is no religion, piety is extinct and faith is destroyed, as it appears evident from this passage. God then subjoins a complaint, -- But they like men have transgressed the covenant; there have they dealt treacherously against me. Here God shows that the Israelites boasted in vain of their sacrifices and of all the pomps of their external worship, for God did not regard these external things, but only wished to exercise the faithful in spiritual worship. Then the import of the whole is this, "My design was, when I appointed the sacrifices and the whole legal worship, to lead you so to myself, that there might be nothing carnal or earthly in your sacrificing; but ye have corrupted the whole law; you have been perverse interpreters; for sacrifices have been nothing else among you but mockery as if it were a satisfaction to me to have an ox or a ram killed. You have then transgressed my covenant; and it is nothing that the people say to me, that they have diligently performed the outward ceremonies, for such a worship is not in the least valued by me." And he proceeds still farther and says, There have they dealt treacherously against me. He had said before, They have transgressed the covenant;' as though he said, "If they wished to keep my covenant, this was the first thing, -- to worship me spiritually, even in faith and love; but they, having despised true worship, laid hold only on what was frivolous: they have therefore violated my covenant." But now he adds, that "there" appeared their perfidy; yea, that they were convicted of violating their faith, and shown to be covenant-breakers, by this, -- that they abused the sacred marks by which God had sanctioned his covenant, to cover their own perfidy. There is then great importance in the adverb sm, shim, as if he had said, "In that particular you have acted perfidiously:" for the Prophet means, that when hypocrites especially raise their crests, they are convicted of falsehood and perjury. But how? Because they set forth their own ceremonies, as we see them introduced as speaking thus in Isaiah 58, “Wherefore have we fasted, and thou hast not regarded?” In this passage they accuse God of too much rigor, because they lost all their toil when they worshipped so laboriously, "We have then in vain spent labor and so diligently worshipped him." God answers: Who has required this at your hands?' So also in this place the Prophet says, and more sharply, There have they dealt treacherously against me: that is, "They think that my mouth would be stopped by this defense only, when they brought forward their sacrifices, and, after their manner, made a great display, as if they were the best observers of religion; but I will show that in this very thing they are covenant-breakers." How? "Because there is no falsehood worse than to turn the truth of God into a lie, and to adulterate his pure doctrine." And this is what all hypocrites do, when they thus turn sacraments into gross abuses and false worship, when they build temples, when they imagine that God is rightly worshipped whenever an ox or a ram is offered. Since then hypocrites so grossly mock God and turn away sacrifices from Christ, they turn away from the doctrine of repentance and faith; in a word, they regard God only as a dead idol. When then they thus deprave the whole worship of God and adulterate it, when they so impiously corrupt the word of God and pervert his institutions, are they not covenant-breakers? There then they perfidiously acted against me. This ought to be carefully observed, because it has not been noticed by interpreters. Some thus render the word 'dm, adam, -- "As the covenant of man have they transgressed it," transferring it to the genitive case, "And they have transgressed the covenants as if it was that of man;" that is, as if they had to do with a mortal man, so have they despised and violated my holy covenant; and this exposition is not very unsuitable, except that it somewhat changes the construction; for in this case the Prophet ought to have said, "They have transgressed the covenant as that of a man;" but

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he says, They as a man,' etc. But this rendering is far from being that of the words as they are, They as men have transgressed the covenant.' I therefore interpret the words more simply, as meaning, that they showed themselves to be men in violating the covenant. And there is here an implied contrast or comparison between God and the Israelites; as though he said, "I have in good faith made a covenant with them, when I instituted a fixed worship; but they have been men towards me; there has been in them nothing but levity and inconstancy." God then shows that there had not been a mutual concord between him and the Israelites, as men never respond to God; for he sincerely calls them to himself, but they act unfaithfully, or when they have given some proof of obedience, they soon turn back again, or despise and openly reject the offered instruction. We then see in what sense the Prophet says that they had transgressed the covenant of God as men. Others explain the words thus, "They have transgressed as Adam the covenant." But the word, Adam, we know, is taken indefinitely for men. This exposition is frigid and diluted, "They have transgressed as Adam the covenant;" that is, they have followed or imitated the example of their father Adam, who had immediately at the beginning transgressed God's commandment. I do not stop to refute this comment; for we see that it is in itself vapid. Let us now proceed -Hosea 6:8 8. Gilead is a city of them that work iniquity, and is polluted with blood. I shall first speak of the subject, and then something shall be added in its place of the words. The Prophet here notices, no doubt, something special against Gilead, which through the imperfection of history is now to us obscure. But in the first place, we must remember, that Gilead was one of the cities of refuge; and the Levites possessed these cities, which were destined for fugitives. If anyone killed a man by chance, that the relatives might not take revenge, the Lord provided that he should flee to one of these cities appointed for his safety. He was there safe among the Levites: and the Levites received him under their protection, the matter being previously tried; for a legal hearing of the cause must have preceded as to whether he who had killed a man was innocent. We must then first remember that this city was occupied by the Levites and the priests; and they ought to have been examples to all others; for as Christ calls his disciples the light of the world, so the Lord had chosen the priests for this purpose, that they might carry a torch before all the people. Since then the highest sanctity ought to have shone forth in the priests, it was quite monstrous that they were like robbers, and that the holy city, which was as it were the sanctuary of God, became a den of thieves. It was then for this reason that the Prophet especially inveighs against the city Gilead, and says Gilead is a city of the workers of iniquity, and is covered with blood But if Gilead was so corrupt, what must have been the case with the other cities? It is then the same as if the Prophet had said, "Where shall I begin? If I reprove the people indiscriminately, the priests will then think that they are spared, because they are innocent; yea, that they are wholly without blame: nay," he says, "the priests are the most abandoned, they are even the ringleaders of robbers. Since then so great corruptions prevail among the order of priests, in whom the highest sanctity ought to have shon forth, how great must be the licentiousness of the people in all kinds of wickedness? And then what must be said of other cities, since Gilead is so bad, which God has consecrated for a peculiar purpose, that it might be a sort of sanctuary? Since then Gilead is a den of robbers, what must be the other cities?" We now comprehend the meaning of the Prophet. "Polluted with blood," qvvh mdm, okube medam: qv, okob, in Hebrew, means "to deceive," and also, "to hold" or "retain." qv, okob, is the sole of the foot; hence qv, okob, signifies "to supplant." And there is no doubt but that "to deceive" is its meaning metaphorically. I will now come to the meaning of the Prophet; he says that the city was qvvh mdm, okube, medan; some say, "deceptive in blood," because they did not openly kill men, but by lying in wait for them; and hence they elicit this sense. But I approve more of what they hold who say, that the city was "full of blood;" not that such is the strict sense of the Hebrew word; but we may properly render it, "occupied by blood." Why so? Because qv, okob, as I have said, means sometimes to hold, to stay, and to hinder. We may then properly and fitly say, that Gilead was "occupied" or "possessed by blood." But here follows a clearer and a fuller explanation of this sentence -Hosea 6:9 9. And as troops of robbers wait for a man, so the company of priests murder in the way by consent: for they commit lewdness. The Prophet pursues more at large what he had briefly touched; for he does, not now confine himself to the common people, but directs his accusation against the sacerdotal order. "See," he says, "the priests conspire among themselves like robbers, that they may slay wretched men, who may meet them in the way." It is indeed certain that the Prophet speaks not here of open murders; for it is not credible that the priests had proceeded into so great a licentiousness, that Gilead had become a slaughter-house. But the Prophets, we know, are thus wont to speak, whenever they upbraid men with being sanguinary and cruel; they compare them to robbers, and that justly. Hence he says, The faction of the priests kill men in the way, as if they were robbers conspiring together. And then he shows that the priests were so void of everything like the fear of God, that they perpetrated every kind of cruelty as if they were wholly given to robberies. This is the meaning. The word skmh, shicame, is no doubt taken by the Prophet for "consent." What is meant by skm, shicam, is properly the "shoulder;" but it is metaphorically changed into the sense which I have mentioned; as it is in the Zephaniah 3. They shall serve the Lord skm 'chd, shicam ached, with one shoulder;' that is, "with one consent." So also in this place, the priests conspire together skmh, shicame, with consent." For they who think that the name of a place is intended are much mistaken. Now in the last clause of the verse it is made evident why the Prophet had said that the priests were like robbers, because,' he says, they do the thought,' or wickedness.' The verb to zmm, zamem signifies "to think," as it has been already said: hence zmh, zame is "thought" in general; but is often taken by the Hebrews in a bad sense, for a "bad design," or "wicked trick:" They do then their conceived wickedness. We hence learn that they were not open robbers, and publicly infamous in the sight of men, but that they were robbers before God, because the city was full of wicked devices, which were there concocted; and since they executed their schemes, it is justly said of them by the Prophet, that they imitated the licentiousness of robbers. Let us now go on -Hosea 6:10-11 10. I have seen a horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled. 11. Also, O Judah, he has set an harvest for you, when I returned the captivity of my people. Here God declares that he is the fit judge to take cognizance of the vices of Israel; and this he does, that he might cut off the handle of vain excuses, which hypocrites often adduce when they are reproved. Who indeed can at this day persuade the Papists that all their worship is a filthy abomination, a mere profanation? We see how furiously they rise up as soon as any one by a whisper dares to touch their superstitions. Whence this? Because they wish their own will to stand for reason. Why? Good intention, they say, is the judge; as if this good intention were, forsooth, the queen, who ought to rule in heaven and earth, and God were now excluded from all his rights. This fury and this madness, even at this day, possess the Papists; and no wonder, for Satan dementates men, when he leads them to corrupt and degenerated forms of worship, and all hypocrites have been thus inebriated from the beginning. This then is the reason why the Prophet now says in the person of God, I have seen, or do see, infamy in the kingdom of Israel. God does here by one word lay prostrate whatever men may set up for themselves, and shows that there remains no more defense for what he declares he does not approve, however much men may value and applaud it. "What! you think this to be my worship; and in your imagination, this is most holy religion, this is the way of salvation, this is extraordinary sanctity; but I on the contrary declare, that it is profanation, that it is turpitude, that it is infamy. Go now," he says, "pass elsewhere your foolishness, with me they are of no value." We now understand the meaning of the Prophet, when he says, In the house of Israel have I seen infamy: and by the house of Israel the Prophet means the whole kingdom of the ten tribes. How so? "Because there is the fornication of Ephraim"; that is, there idolatry reigns, which Jeroboam introduced, and which the other kings of Israel followed. Thus we see that the Prophet spared neither the king, nor his counselors, nor the princes of the kingdom; and he did not spare before the priests. And this magnanimity becomes all God's servants, so that they cast down every height that rises up against the word of the Lord: as it was said to Ezekiel, “Chide mountains and reprove hills” (Ezekiel 6:2, 36:1). An example of this the Prophet sets before us, when he compares priests to robbers, and then compares royal temples to a brothel. Jeroboam had built a temple in which he thought that God would be in the best manner worshipped; but this, says the Prophet, is a brothel, this is filthy fornication. Then he adds, Judah also has set a plantation for you. That I may finish the chapter, I will briefly notice this verse. Interpretersrender it thus, "Also Judah, you have set for yourself an harvest:" but the verb, as it is evident, is in the third person; it cannot then be rendered otherwise than, Also Judah has set.' They who render it in the second person, “You have set for thyself an harvest," elicit this sense, "You also Judah, whom I have chosen for myself, hast set for yourself an harvest, that is, you

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have prepared a miserable harvest for yourself; for you sow ungodliness, whose fruit you shall hereafter gather:" but this is strained. Now since the word qtsyr, kotsir, signifies in Hebrew not only "harvest," but also "a plant," it may properly be so taken in this place, Also Judah, while I was returning the captivity of my people, did set for himself a plant; that is, he propagated his own impieties. God indeed addresses here the Israelites, and complains of Judah; for the Jews, we know, were retained by the Lord, when the ten tribes separated. This defection of the ten tribes did not cause religion to fail wholly among the whole people. There remained the pure worship of God, at least as to the outward form, at Jerusalem. The Lord then complains not here of Judah without a cause. He had said before, Judah shall be saved by his God;' but now he says, Judah also has set for himself a plant;' that is, "superstitions have been long and widely enough springing up among all Israel, they have spread through all the corners of the land: and now Judah also," he says, "is planting his own shoots, for he draws the Israelites to himself;" there is therefore a new propagation, and this is done, While I am returning the captivity of my people; that is, "while I am seeking to restore the scattering of my people." In a word, God shows here that there was no part any longer whole. When one undertakes the cure of a diseased body, and when he sees at least some parts whole, he has some hope of applying a remedy; but when not even a finger remains sound, what can the physician do? So also the Lord says in this place, "There was at least some hope of Judah, for some form of my worship remained there, and the purer teaching of the law continued; but now Judah propagates superstitions for Israel; observing that the whole land of Israel is full of superstitions, he takes from thence shoots and slips, and corrupts the remaining portion of the land, which has hitherto remained sacred to me." We now perceive, as I think, the genuine meaning of the Prophet. Prayer Grant, Almighty God, that as we are prone to every kind of wickedness, and are so easily led away to imitate it, when there is any excuse for going astray and any opportunity is offered, -- O grant, that being strengthened by the help of your Spirit, we may continue in purity of faith, and that what we have learnt concerning you, that you are a Spirit, may so profit us, that we may worship you in spirit and with a sincere heart, and never turn aside after the corruptions of the world, nor think that we can deceive you; but may we so devote our souls and bodies to thee, that our life may in every part of it testify, that we are a pure and holy sacrifice to you in Christ Jesus our Lord. Amen. Chapter 7 Eighteenth Lecture Hosea 7:1 1. When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood; and the thief comes in, and the troop of robbers take spoils outside. God, that he might show how corrupt was the state of all the people of Israel, compares himself here to a physician, who, while he wishes to try remedies, acknowledges that there are hid more grievous diseases; which is often the case. When a sick person sends for a physician, his disease will be soon discovered; but it may be that he has for many years labored under other hidden complaints, which do not immediately come to the knowledge of the physician. He may indeed think that the symptoms of the disease are those which proceed from a source morehidden; but on the third or fourth days after having tried some remedies he then knows that there is some hidden malady. God then says, that by applying remedies he had found out how corrupt Israel was, While I was healing my people, he says, then I knew what was the iniquity of Samaria and of all Ephraim. By Samaria he means the principal part of the kingdom; for that city, as it is well known, was the capital and the chief seat of government. The Prophet therefore says, that the iniquities of Samaria were then discovered to be, not common, but inveterate diseases. This is the meaning. We now see what God had in view; for the people might deceive themselves, as it often happens, and say, "We are not indeed wholly free from every vice; but God ought not however to punish us so severely, for what nation is there under the sun which does not labor under the common diseases?" But the Prophet here answers, that the people of Israel were so corrupt, that light remedies would not do for them. God then here undertakes the office of a physician, and says, "I have hitherto wished to heal Israel, and this was my design, when I hewed them by my Prophets, and employed my word as a sword; and afterwards when I added chastisements; but now I have found that their wickedness is greater than can be corrected by such remedies." The iniquity of Ephraim then has been discovered, he says, and then I perceived the vices of Samaria. Now this place teaches, that though the vices of men do not immediately appear, yet they who deceive themselves, and disguise themselves to others, gain nothing, nor are they made free before God, and their fault is not lessened, nor are they absolved from guilt; for at last their hidden vices will come to light: and this especially happens, when the Lord performs the office of a physician towards them; for we see that men then cast out their bitterness, when the Lord seeks to heal their corruptions. Under the papacy, even those who are the worst conceal their own vices. How so? Because God does not try them; there is no teaching that cauterizes or that draws blood. As then the Papists rest quietly in their own dregs, their perverseness does not appear. But in other places, where God puts forth the power of his word, and where he speaks effectually by his servants, there men show what great impiety was before hid in them; for in full rage they rise up against God, and they cannot bear any admonition. As soon then as God begins to do the office of a physician, men then discover their diseases. And this is the reason why the world so much shun the light of heavenly doctrine; for he who does evil hates the light (John 3:20.) We may also observe the same as to chastisements. When God indulges the wicked, they then with the mouth at least bless him; but when he begins to punish their sins they clamor against him and are angry, and at length show how much fury was before hid in their hearts. We now see what the Prophet here lays to the charge of the people of Israel. It may also be observed at this day through the whole world, that the curing of diseases discovers evils which were before unknown. But we have said, and this ought to be borne in mind, that Ephraim is here expressly named by the Prophet, and also the city, Samaria, because he wished to intimate that their diseases were inveterate, existing not only in the extreme members, but deeply fixed in the head and bowels, and occupying the vital parts. It then follows, Because they have acted mendaciously, or, done falsely. The Prophet signifies by this expression, that there was nothing sound in the whole people, because they were addicted to their own depravities. By the word sqr, shikor, he means every kind of falseness, that is, that men were thoroughly imbued with depraved lusts, and that there was now remaining in them nothing sound or whole. This then is the main point, that the wickedness of the people was discovered, and that it could not be cured by moderate severity, because it had penetrated into the very bowels and spread over the whole body. What follows interpreters are wont to regard as the punishment which God had already inflicted. The Prophet says The thief has entered in and the robber has plundered without. They therefore think that this is to be referred to the manner in which God had already begun by punishment to recall the people to a sound mind; as though he said, "You have been pillaged by thieves as well as harassed by robbers." But I rather think that the Prophet here pursues the same subject, and shows that the people were inwardly and outwardly so infected with vices, that there was now no whole part; and that by mentioning a part for the whole, he here designates every kind of evil, for he specifies two kinds which may stand for all things in general. He therefore says, The thief has entered in, that is, stealthily, and does mischief insidiously, or even openly like robbers, who use open violence; which means, that impiety so prevailed, either by frauds or by open war, that they were in every way corrupt. But when he says, that the thief had entered in, he means, that many of the people were like foxes, who craftily do mischief; and when he says, that the robber had plundered abroad, he means that others, like lions, seized openly and without shame on what belonged to others, and thus by open force stripped and plundered the miserable and the poor. We now apprehend the meaning of the Prophet. Having said that the Israelites and the citizens of Samaria had conducted themselves so deceitfully, he now, by specifying two things, shows how they had departed from all uprightness, and prostituted themselves to every kind of wickedness; because where violence reigned, there also frauds and all kinds of evil reigned. The thief then had entered in, and the robber plundered abroad; that is, they secretly circumvented their neighbors, and also went forth like robbers openly and without any shame. It then follows -Hosea 7:2 2. And they consider not in their hearts that I remember all their wickedness: now their own doings have beset them about; they are before my face. The Prophet shows here that the Israelites had advanced to the highest summit of all wickedness; for they thought that no account was ever to be given by them to God. Hence arises the contempt of God; that is, when men imagine that he is, as it were, sleeping in heaven, and that he rests from every work. They dare not indeed to deny God, and yet they take from him what especially belongs to his divinity, for they exclude him from the office of being a judge. Hence then it is that men allow

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themselves so much liberty, because they imagine that they have made a truce with God; yea, they think that they can do anything with impurity, as if they had made a covenant with death and hell, as Isaiah says, (Isaiah 28:15.) Of this sottishness then does the Prophet here arraign the Israelites, They have not said, he says, in their heart, that I remember all their wickedness; that is, "They so audaciously mock me, as though I were not the judge of the world; they consider not that all things are in my sight, and that nothing is hid from me. Since then they suppose me to be like a dead idol, they have no fear, nay, they abandon themselves to every wickedness." He then adds, Now their wicked deeds have surrounded them, for they are in my sight; that is, "Though they promise impunity to themselves, and flatter themselves in their hypocrisy, all their works are yet before me; and thus they surround them;" that is, "They shall at last perceive that they are infolded in their own sins, and that no escape will be open to them." We now understand the object of the Prophet; for after having complained of the stupidity of the people, he now says that they thus flattered themselves with no advantage, because God is not in the meantime blind. Though then they think that a veil is drawn over their sins, they are yet mistaken; for all their sins are in my sight, and this they themselves shall at last find out by experience, because their sins will surround or besiege them. Let us learn from this place, that nothing ought to be more feared than that Satan should so fascinate us as to make us to think that God rests idly in heaven. There is nothing that can stir us up more to repentance, than when we adorn God with his own power, and be persuaded that he is the judge of the world, and also when we walk as in his sight, and know that our sins cannot come to oblivion, except when he buries them by pardon. This then is what the Prophet teaches in the first part of the verse. Now when we imagine that we have peace with God, and with death and hell, as Isaiah says in the place we have quoted, the prophet teaches that God is yet awake, and that his office cannot be taken from him, for he knows whatever is carried on in this world; and that this will at length be made openly known, when our sins shall surround us, as it is also said in Genesis chapter 4, “Sin will lie down at thy door.” For we may for a time imagine that we have many escapes or at least hidingplaces; but God will at length show that all this is in vain, for he will come upon us, and has no need of forces, procured from this or that quarter; we shall have enemies enough in our own vices, for we shall be besieged by them no otherwise than if God were to arm the whole world against us. Let us go on -Hosea 7:3 3. They make the king glad with their wickedness, and the princes with their lies. The Prophet now arraigns all the citizens of Samaria, and in their persons the whole people, because they rendered obedience to the king by flattery, and to the princes in wicked things, respecting which their own conscience convicted them. He had already in the fifth chapter mentioned the defection of the people in this respect, that they had obeyed the royal edict. It might indeed have appeared a matter worthy of praise, that the people had quietly embraced what the king commanded. This is the case with many at this day, who bring forward a pretext of this kind. Under the papacy they dare not withdraw themselves from their impious superstitions, and they adduce this excuse, that they ought to obey their princes. But, as I have already said, the Prophet has before condemned this sort of obedience, and now he shows that the defection which then reigned through all Israel, ought not to be ascribed to the king or to few men, but that it was a common evil, which involved all in one and the same guilt, without exception. How so? By their wickedness, he says, they have exhilarated the king, and by their lies the princes; that is, If they wish to cast the blame on their governors, it will be done in vain; for whence came then such a promptitude? As soon as Jeroboam formed the calves, as soon as he built temples, religion instantly collapsed, and whatever was before pure, degenerated; how was the change so sudden? Even because the people had inwardly concocted their wickedness, which, when an occasion was offered, showed itself; for hypocrisy did lie hid in all, and was then discovered. We now perceive what the Prophet had in view. And this place ought to be carefully noticed: for it often happens that some vice creeps in, which proceeds from one man or from a few; but when all readily embrace what a few introduce, it is quite evident that they have no living root of piety or of the fear of God. They then who are so prone to adopt vices were before hypocrites; and we daily find this to be the case. When pious men have the government of a city, and act prudently, then the whole people will give some hope that they will fear the Lord; and when any king, influenced by a desire of advancing the glory of God, endeavors to preserve all his subjects in the pure worship of God, then the same feeling of piety will be seen in all: but when an ungodly king succeeds him, the greater part will immediately fall back again; and when a magistrate neglects his duty, the greater portion of the people will break out into open impiety. I wish there were no proofs of these things; but throughout the world the Lord has designed that there should exist examples of them. This purpose of God ought therefore to be noticed; for he accuses the people of having made themselves too obsequious and pliant. When king Jeroboam set up vicious worship, the people immediately offered themselves as ready to obey: hence impiety became quite open. They then delighted the king by their wickedness, and the princes by their lies; as though he said, "They cannot transfer the blame to the king and princes. Why? Because they delighted them by their wickedness; that is, they haltered the king by their wickedness and delighted the princes by their lies." It follows -Hosea 7:4 4. They are all adulterers, as an oven heated by the baker, who cease from raising after he hath kneaded the dough, until it be leavened. The Prophet pursues the same subject in this verse: he says that they were all adulterers. This similitude has already been often explained. He speaks not here of common fornication, but calls them adulterers, because they had violated their faith pledged to God, because they gave themselves up to filthy superstitions, and also, because they had wholly corrupted themselves, for faith and sincerity of heart constitute spiritual chastity before God. When men become corrupt in their whole life, and degenerate from the pure worship of God, they are justly deemed adulterers. In this sense does the Prophet now say, that they were all adulterers, and thus he confirms what I have said before, that as to the corruptions which then prevailed, it was not few men who had been drawn into them, but that the whole people were implicated in guilt; for they were all adulterers To say that they had been deceived by the king, that they had been forced by authority, that they had been compelled by the tyranny of their princes, would have been vain and frivolous, for all of them were adulterers. He afterwards compares them to a furnace or an oven, They are, he says, as a furnace or an oven, heated by the baker, who ceases from stirring up until the meal kneaded is well fermented The Prophet by this similitude shows more clearly, that the people were not corrupted by some outward impulse, but by their own inclination and propensity of mind; yea, by a mad and furious desire of acting wickedly. He had previously said that they had willfully sinned, when they readily embraced the edict of the king; but now he goes still farther and says that they had been set on fire by an inward sinful instinct, and were like a hot oven. Then he adds that this had not been a sudden impulse, as it sometimes happens; but that it had so continued, that they were confirmed in their wickedness. When he says, that adulterers are like a burning oven, he means, that their defection had not only been voluntary, so that the blame was in themselves; but that they had also ardently seized on the occasion of sinning, and had been heated, as an hot oven. The ungodly often restrain their desires, and suppress them when no occasion is presented, but give vent to them when they have the opportunity of sinning with impunity. So God now declares that the people of Israel had not only been prone to defection, but had also greedily desired it, so that their madness was like a burning flame. But a third thing follows, and that is, that this fire had not been suddenly lighted up, but had been for a long time gathering strength. Hence he says As an oven heated by the baker, who ceases, he says, from stirring up after the shaking or mixing of the meal, until it be fermented lvm, lush, means "to besprinkle," empaster is what they say here. Some foolishly hold that they were like those who sleep and afterwards awake early in the morning. But the Prophet had a different thing in view, and that was, that by length of time their wickedness had increased, and, as it were, by degrees. He means, in short, that they had not been under a sudden impulse, like men who often break out through want of thought, and immediately repent; and their lust, which had been in a moment set on fire, in a short time abates. The Prophet says, that the frenzy of the people of Israel had been different; for they had been like an oven, which the baker, after having lighted up, allows to grow quite hot even to the highest degree; for he waits while the dough is becoming well fermented. It was not then the intemperance and lust of a few days; but they made their hearts quite hot, as when a baker heats his oven, and puts in a great quantity of fuel, that after a time it may become heated, while the dough is fermenting. The word myr, meoir, "from stirring up," is to be taken for mhyr, maeoir; for what some say, that the baker rested from the city, that is, to manage public affairs, is frigid. Others render it thus, "He rests from the city," so as not to be a citizen, -- to what purpose? There is then no doubt but that the Prophet here pursues his own similitudes which he will again shortly repeat. It follows -Hosea 7:5 5. In the day of our king the princes have made him sick with bottles of wine; he stretched out his hand with scorners. The Prophet here reproves especially the king and his courtiers. He had spoken of the whole people, and showed that the filth of evils was every where diffused: but he now relates how strangely the king and his courtiers ruled. Hence he says, The day of our king! the princes have made him sick; that is, so great has been the

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intemperance of excess, that the king himself became sick through too much drinking, and extended his hand to mockers. In short, the Prophet means, that the members of government in the kingdom of Israel had become so corrupt, that in the hall or palace of the king there was no regard for decency, and no shame. By "the day of the king," some understand his birth-day; and we know that it has been a very old custom even for the common people to celebrate their birth-day. Others refer it to the day of coronation, which is more probable. Some take it for the very beginning of his reign, which seems strained. The day of our king! that is "Our king is now seated on his throne, he has now undertaken the government of the kingdom; let us then feast plentifully, and glut ourselves with eating and drinking." This sense suits well; but I do not know whether it can bear the name of day; he calls it the day of the king. I would then rather adopt their opinion, who explain it as the annual day of coronation: The day then of our king. There are yet interpreters, who render the sentence thus, "In the day the princes have made the king sick;" but I make this separation in it, The day of the king! the princes have made him sick. It was not indeed sinful or blamable to celebrate yearly the memory of the coronation; but then the king ought to have stirred up himself and others to give thanks to God; the goodness of the Lord, in preserving the kingdom safe, ought to have been acknowledged at the end of the year; the king ought also to have asked of God the spirit of wisdom and strength for the future, that he might discharge rightly his office. But the Prophet shows here that there was nothing then in a sound state; for they had turned into gross abuse what was in itself, as I have said, useful. The day then of our king -- how is it spent? Does the king humbly supplicate pardon before God, if he has done any thing unworthy of his station, if in any thing he has offended? Does he give thanks that God has hitherto sustained him by his support? Does he prepare himself for the future discharge of his duty? No such thing; but the princes indulge excess, and stimulate their king; yea, they so overcome him with immoderate drinking, that they make him sick. This then, he says, is their way of proceeding; nothing royal now appears in the king's palace, or even worthy of men; for they abandon themselves like beasts to drunkenness, and so great intemperance prevails among them, that they ruin the king himself with a bottle of wine. Some render this, "a flagon;" chmt, chemet, means properly a bottle; and we know that wine was then preserved in bottles, as the Orientals do to this day. Then with a bottle of wine, with immoderate drinking, they made the king sick. He then says, that the king stretched forth his hand to scorners; that is, forgetting himself, he retained no gravity, but became like a buffoon, and indecently mixed with worthless men. For the Prophet, I doubt not, calls those scorners, who, having cast away all shame, indulge in buffoonery and wantonness. He therefore says, that the king held forth his hand to scorners, as a proof of friendship. As he was then the companion of buffoons and worthless men, he had cast away from him everything royal which he ought to have had. This is the meaning. The Prophet, therefore, deplores this corruption, that there was no longer any dignity or decency in the king and his princes, being wholly given, as they were, to excess and drunkenness; yea, they turned sacred days into this abuse, when the king ought to have conducted himself in a manner worthy of the rank of the highest honor: he prostituted himself to every kind of wantonness, and his princes were his leaders and encouragers. This so great a depravity the Prophet now deplores. It follows -Hosea 7:6 6. For they have made ready their heart like an oven, whiles they lie in wait: their baker sleeps all the night; in the morning it burns as a flaming fire. Here the Prophet says, that the Israelites did secretly, and by hidden means, prepare their hearts for deeds of evil; and he takes up nearly the same similitude as he did a little while before, though for a different purpose; for he says that they had prepared their hearts secretly, as the baker puts fire in the night in his oven, and then rests, and in the morning the oven is well heated, having attained heat sufficient to bake the bread. The oven becomes hot in the morning, though the baker sleeps. How so? Because an abundance of fuel had been put together, so that it is heated by the morning. Hence nocturnal rest does not prevent the fire from making hot the oven, when it has a sufficient quantity of fuel, when the baker has so filled his oven, that the fire cannot be extinguished, nor be gradually smothered. When the baker has thus set in order an heap of wood, he then securely rests, for the fire can continue until the morning. We now then see the design of the Prophet. They have prepared, he says, their hearts insidiously; that is, though they have not at first made evident their wickedness, they have yet previously prepared their hearts, as the oven is lighted up, or as the furnace is heated before the bread is prepared; nay, there is no need of much bustle, -- there is no need of much noise when the baker lights up his oven, for he prepares the wood, and then he goes to rest; and, in the meantime, while he sleeps all the night, the fire is burning. So also they, though all do not perceive their wickedness, they have yet, in the meantime, heated their hearts like an oven; that is, evil deeds have, by degrees and during a long period of time, been conceived by them, before they came forth into open acts of wickedness. We hence see that the similitude of an oven is set forth here by the Prophet in a sense different from what it had been before; and this ought to be noticed, because interpreters heedlessly pass over this wholly, as if the Prophet meant in both places the same thing. But the meaning, as it is evident, is far different. For he intended only, in the first instance, to reprove the mad lust with which they were burning; but he now speaks of their plots and concealed frauds; that is, that the Israelites before openly showed themselves to be ungodly and wicked, but that they were now wicked before God. How so? Because they were now like an oven lighted up in the night; for as the baker, having closed the door of his house, puts in fire, while none perceive that the furnace or the oven is being heated; so also the people fed and nourished their wickedness before God; and afterwards, in course of time, it broke forth openly, whenever an opportunity was offered. Prayer Grant, Almighty God, that since you have once shone upon us by your gospel, -- O grant, that we may always be guided by this light, and so guided, that all our lusts may be restrained; and may the power of thy Spirit extinguish in us every sinful fervor, that we may not grow hot with our own perverse desires, but that all these being subdued, we may gather new fervor daily, that we may breathe after you more and more: nor let the coldness of our flesh ever take possession of us, but may we continually advance in the way of piety, until at length we come to that blessed rest, to which you invite us, and which has been obtained for us by the blood of your only-begotten Son, our Lord Jesus Christ. Amen. Nineteenth Lecture Hosea 7:7 7. They are all hot as an oven, and have devoured their judges; all their kings are fallen: there is none among them that call unto me. The Prophet repeats what he had said before, that the Israelites were carried away by a mad zeal into their own superstitions and wicked practices, and could not be allayed or quieted by any remedies; and he shows at the same time that this malady or intemperance raged in the whole people, lest the vulgar should accuse a few men, as if they were the authors of all the wickedness. He gives proof of their frenzy, because they could not have been hitherto amended by any corrections. They have eaten, he says, their own judges; their kings have fallen; and in the meantime not one of them cries to me. What the Prophet says here I refer to good kings, or to those who were able to uphold an ordinary government among the people. He says that judges as well as kings had fallen; by which words he means, that the Israelites had been deprived of good and wise governors; and this was a sad and miserable disorder to the people; it was the same as if the head were taken from the body. He says, in short, that the body was mangled and mutilated, because the Lord had taken away the kings and judges. We indeed know that kings in continual succession reigned among the Israelites; but we must consider of what kings the Prophet here speaks. But let us now notice what he says: Judges have been devoured. Some hold that the people through their wantonness had risen up against their judges, and, as if freed from all laws, had by main force upset all order; but this seems to me strained. The Prophet, I doubt not, means that the judges had been devoured, because the people had through their own fault made, as it were, entirely void the favor of God, as it often happens daily. God indeed so begins to do good, that he intends to continue his benefits to us to the end; but we devour his benefits; for we dry up, as it were, the fountain of his goodness, which would otherwise be exhaustless and perpetually flow to us. As then the goodness of God, which is otherwise inexhaustible, is in a manner dried up to us, when we allow it not to approach us; it is in this sense that the Prophet now complains that judges had been devoured by the Israelites; for through their impiety they had been deprived of this singular kindness of God; and they had consumed it, as rust or some other fault in brass destroys good fruit. We now comprehend the meaning of this verse. God first shows that the Israelites were so ardent, that their frenzy could not be corrected or quieted. How so? "I have tried," he says, "whether their disease was healable; for I have taken away their kings and governors, which was no obscure sign of my displeasure: but I have effected nothing." Then it follows, 'yn qr' vhm 'ly, ain kora beem ali, There is no one, he says, among them who cries to me He had said that all were burning with the lust of committing sin; now, accusing their

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stupidity, he excepts none. We hence see that the whole people were so seized with frenzy, that when chastised by God's hand, they did not yet cry to him. It is indeed certain that the Israelites did cry, but without repentance; and it is usual with hypocrites to howl when God punishes them; but they yet direct not to him their supplications and their groans, for their heart is locked up by obstinacy. Thus then ought this clause to be expounded, that they repented not, nor fled to God for mercy. Then it follows -Hosea 7:8 8. Ephraim, he hath mixed himself among the people; Ephraim is a cake not turned. God now complains, that Ephraim, whom he had chosen to be a peculiar possession to himself, differed nothing from other nations. The children of Abraham, we know, had been adopted by God for this end, that they might not be like the heathens: for the calling of God brings holiness with it. And we ought to remember that memorable sentence, which often occurs, Be ye holy, for I am holy.' The Israelites then ought to have been mindful of their calling, and to resolve to worship God purely, and not to pollute themselves with the defilements and filth of the Gentiles. But God says here that Ephraim differed now nothing from the uncircumcised nations. He mingles himself, he says, with the peoples And there is an emphasis to be noticed in the pronoun demonstrative, hv', eva, Ephraim himself, he says: for surely this was unworthy and by no means to be endured, that Ephraim, on whom God had engraven the mark of his election, was now entangled in the superstitions of the Gentiles. We now then see the drift of the Prophet's words, He, even Ephraim, mingles himself with the nations. If the condition of Israel and of all the nations had been alike and equal, the Prophet would not have thus spoken; but as God had designed Ephraim to be holy to himself; the Prophet here amplifies his sin, when he says that even Ephraim had mingled himself with the nations. He then adds, Ephraim is like bread baked under the ashes, which is not turned This metaphor most fitly suits the meaning of the Prophet and the circumstances of this passage, provided it be rightly understood. And I think the Prophet simply meant this, that Ephraim was in nothing fixed, but was inconstant and changeable; as, when we in vulgar language notify their changeableness who are not consistent with themselves, and in whom there is no sincerity, we say, Il n'est ne chair ne poisson, (It is neither flesh nor fish.) So also in this place the Prophet says, that Ephraim was like a cake burnt on one side, and was on the other doughy, or a crude and unbaked lump of paste. For Ephraim, we know, boasted themselves to be a people sacred to God; and since circumcision distinguished that people from other nations, there seemed to be some difference; but in the meantime the worship of God was corrupted; all the sacrifices were adulterated, as we have already seen and the whole of their religion was a confused mixture; yea, a chaos composed of Gentile superstitions and of something that resembled true and legitimate worship. When, therefore, the Israelites were thus perfidiously mocking God, they had nothing fixed: hence the Prophet compares them to a cake, which, being placed on the hearth, is not turned; for on one side it must be burnt, while on the other it remains unbaked. The Prophet here anticipates what the Israelites might object; for hypocrites, we know, never want pretenses. The Israelites might then bring forward this defense, "You say that we are now entangled in the pollutions of the heathens; but the heathens have no circumcision; among them the God of Israel is despised, there is no altar on which the people can sacrifice to the true God; we, on the contrary, are the children of Abraham, we have the God who stretched forth his hand to deliver us from Egypt, and the priesthood ever abides with us." As then the Israelites might have introduced these pretenses for their superstitions, the Prophet says, by anticipation, that they were like bread baked under the ashes, which, being thrown on the hearth, is not turned, so that the baking might be equal; for then on the one side it would receive heat, and on the other there would be no proportionate temperature. "You are," he says, "on one side burnt, but on the other crude; so that with you there is nothing but mere perfidiousness." We now understand what the Prophet means. But this similitude might also be referred to their punishment; for God had shown before in many places, that the Israelites were so perverse, that they could not be subdued nor brought to a sound mind by any distresses: and he again repeats this complaint. The meaning of the words may then be this, That Ephraim was like a cake, which was not turned on the hearth, because he had been sharply and severely chastised, but without any benefit; being like reprobates, who, though the Lord may bruise them, yet continue obstinate in their hardness. They are then on one side burnt, because they are nearly wasted away under their evils; but on the other side they are wholly unbaked, because the Lord had not softened their perverseness. But what I have adduced in the first place is more suitable to the context. We now then understand what the Prophet says: in the first clause God accuses Ephraim, because he had made himself profane by receiving the rites and superstitions of heathens, so that there was, as I have said before, a confused mixture. In the second place, he answers the Israelites, in case they pleaded in their favor the name of God, for it was usual for them to make false pretenses. He therefore says, that they were in some things different from the uncircumcised nations, but that this difference was nothing before God, for they were like bread baked under the ashes, which is neither baked nor unbaked on either side; for on one side it is burnt, and on the other it remains unbaked. It now follows -Hosea 7:9 9. Strangers have devoured his strength, and he does not know it: yes, gray hairs are here and there upon him, yet he does not know it. The Prophet follows the same subject, that is, that Israel had not repented, though the Lord had in various ways invited them to repentance; yea, and constrained them by his scourges. It is indeed a proof of desperate and incurable wickedness, when God prevails nothing with us either by his word or by his stripes. When we are deaf to his teaching and admonitions, it is quite evident that we are wholly perverse: but when the Lord also raises up his hand and inflicts punishment, if then we bend not, what can be said, but that our sins have taken such deep roots, that they cannot be torn away from us? Hence God in these words shows that the Israelites were now past all remedy; for after having been so often and in so many ways warned, they did not return to the right way; nay, they did not think of their sins, but remained insensible. And Paul says of such that they are apelgekotas, ("past feeling," Ephesians 4:19,) that is void of feeling. When men are touched by no grief in their distresses, it is certain that they are smitten by the spirit of giddiness. Notwithstanding, the Israelites no doubt felt their evils; but the Prophet means, that they were so stupefied, that they did not consider the cause and source of them. And what can it avail, when one knows himself to be ill, and yet looks not to God, nor thinks that he is justly visited? Hence when any one cries only on account of the strokes, and regards not the hand of the striker, as another Prophet says, (Isaiah 9:13,) there is certainly in him complete stupidity. We hence see what the Prophet had in view when he said, that Israel did not understand while he was devoured by strangers, while hoariness was spreading over him; for he attended not to the cause of evils, but remained stupid; nor did he raise up his mind to God, so as to impute to his sins all the evils which he suffered. He says, that his strength was eaten by strangers God had promised that the people would be under his protection; and when they were exposed to the plunder of strangers, why did they not perceive that they were deprived of God's protection? And this could not have happened, except their own sin had deprived them of this privilege. Hence the Israelites must have been extremely blind and alienated in mind, when they did not perceive that they were thus spoiled by strangers, because God did not now defend them, nor was their patron, as he was wont to be formerly. He adds, that hoariness was upon him. Some understand by this, that the Israelites were not improved by long succession of years. Age, as we know, through long experience, brings to men some prudence. Young people, even when the Lord invites them to himself, are carried away by some impulse or another; but in the aged there is greater prudence and moderation. Many hence think that the Israelites are here condemned because they had profited nothing -- no, not even by the advance of age. But the Prophet, I doubt not, expresses the greatness of their calamities by this mode of speaking, when he says that hoariness was sprinkled over him; for we know, that when any one is grievously pained and afflicted, he becomes hoary through the very pressure of evils; inasmuch as hoariness proceeds not only from years, but also from troubles and heavy cares, which not only waste men, but consume them. We indeed know that men grow old through the suffering of evils. And here, in my judgment, the Prophet means, that "hoariness had come upon Israel," -- that is, that he had been visited with so many evils, that he was worn out, as it were, with old age; and that, after all, he had derived no benefit. We now perceive the truth of what I have said before, that it was the constant teaching of the Prophet, that the diseases which prevailed among the people of Israel were incurable, for they could by no remedies be brought to repentance. It follows -Hosea 7:10

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10. And the pride of Israel testifies to his face: and they do not return to the LORD their God, nor seek him for all this. The Prophet now confirms his previous doctrine, and speaks generally, that the pride of Israel shall bear testimony to him to his face, or shall humble him to his face. The word nh, one, means, in Hebrew, "to testify," and often, also, "to humble," or "to afflict," as it was stated in the fifth chapter; and the words of the Prophet are now the same, and both senses are appropriate. I do not, however, make much of this, for the design of the Prophet is clear; what he means is, that God had so openly chastised the Israelites, that they must have perceived his hand, except they were blind indeed, and that, being at the same time warned, they ought to have suppliantly humbled themselves. Whether then we read, "to testify" or "to humble," the sense will be the same, and the design of the Prophet will appear to be the same. "The pride, then, of Israel will humble him to his face," or, "the pride of Israel will testify to his face:" for the Prophet means, that however fiercely the Israelites might rise up against God, and be uncourteous to his Prophets and however perversely they might reject all teaching, and also excuse their own sins, yet all this would avail them nothing, since they were so cast down by their pride, that the Lord regarded them as convicted as much so as if their crime had been proved by many witnesses, and their mask now taken away; in short, there was no longer any doubt: this is what the Prophet means. The pride, then, of Israel testifies, or, humbles him to his face; that is, though Israel had appeared hitherto inflexible against all admonitions, against all punishments, they were yet held as convicted; and, at the same time, they return not, he says, to their God, and seek him not for all these things We now perceive what I have said, that the previous complaint respecting the diabolical perverseness which so reigned in the people is here confirmed, so that their salvation was now past hope. And he says that they returned not to Jehovah their God; for they were running constantly after their idols, as we have before seen; yea, they were possessed with that inordinate zeal of which the Prophet speaks in the beginning of the chapter; but they returned not to Jehovah; they were wholly taken up with the multitude of their deities, and at the same time had no regard for God. And when he says, their God, he conveys a strong reprobation; for God had manifested himself to them; yea, he had made himself plainly known to them by his law. That they then did not return to him, was not simply through ignorance or error; but through a diabolical madness, as if they wished of their own accord and deliberately to perish. God then calls himself here the God of Israel, not for honor's sake, but that he might the more expose their ingratitude, and enhance their perfidiousness, because they had fallen away from him, and would not seek him. What he means, when he says, For all these things, is, that every kind of remedy had been tried, and hence that their disease was wholly incurable. When we can do nothing in one way, we often try another. Now God had not tried in one way only to bring Israel back to himself, but he had tried all remedies. When no good followed, what was to be said, but the people were lost, and past all hope? This then is what the Prophet means here. It now follows -Hosea 7:11-12 11. Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria. 12. When they shall go, I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them, as their congregation has heard. The Prophet here first blames Israel for foolish credulity, and compares them to a dove; for they had invited the Egyptians and sent to Assyria for help. Simplicity is indeed a commendable virtue, when joined to prudence. But as everything reasonable and judicious in men is turned into wickedness when there is no integrity; so when men are too credulous and void of all judgment and reason, it is then mere folly. But when he says that Israel is like a dove, he does not mean that the Israelites had sinned through mere ignorance, but that they were destitute of all judgment; and this folly is opposed to the knowledge which God had offered to them in his law: for God had never ceased to guide Israel by sound doctrine; he had ever exhibited before them the torch of his word; but when God thus gave them light, Israel was so credulous as to give heed to the delusions of Satan and of the world. We now then perceive the meaning of the Prophet. Some render phvth, pute, by "turning aside:" and its root phth, pite, no doubt, means "to turn aside;" and it means also sometimes "to persuade:" hence some give this rendering, "a persuasible," or, "a credulous dove." But the Prophet, I doubt not, means, that they were enticed by flatteries, or deceived by allurements, which is the same thing. Israel then was like a dove, deceived by various lures. How so? Because they ran to the Assyrians, they invited the Egyptians If Israel had attended to the law of God, they might have felt assured that they were not in danger of going astray; for the Lord keeps us not in suspense or doubt, that we may fluctuate, but makes our minds fixed and tranquil by his word, as it is also said in another place, This is rest.' It was then determined by the Israelites not to fix their feet as it were on solid ground; and they preferred to fly here and there like doves; and their credulity led them to many errors. How? Because they chose rather to give themselves up to be deceived by the Egyptians as well as by the Assyrians, when yet God was willing to guide them by sound knowledge. We now understand the design of this accusation of the Prophet to be, that Israel wilfully refused the way of safety offered to them, which they might have followed with confidence, and with a tranquil and composed mind; but in the meantime they flew up and down, and became wilfully erratic; for they suffered themselves to be deceived by various lures. Now this place teaches us that men are not to be excused by the pretext of simplicity; for the Prophet here condemns this very weakness in the Israelites. We ought then to attend to the rule of Christ, To be innocent as doves, and yet to be prudent as serpents.' But if we inconsiderately abandon ourselves, the excuse of ignorance will be frivolous; for the Lord shines upon us by his word and shows us the right way; and he has also in his power the spirit of prudence and judgment, which he never denies to those who ask. But when we despise the word, and neglect the Spirit of God, and follow our own vagrant imaginations, our sin is twofold; for we thus despise and quench the light of the word, and we also wilfully perish, when the Lord would save us. But a denunciation of punishment afterwards follows, Wheresoever, he says, they shall go, I will expand over them my net, and will draw them down as the birds of heaven God shows that though the Israelites might turn about here and there, yet their end would be unhappy; for he would have his expanded net: and he follows up the simile he used in the last verse. He had said that they were like doves, which are carried by a sudden instinct to the bait, and consider not the expanded net. If then the dove sees only the lure, and at the same time shuns not the danger, it is a proof of foolish simplicity. Hence God says, I will expand my net; that is, I will cause all your endeavors and purposes to be disappointed, and all your hopes to be vain; for wheresoever they shall fly, my net shall be expanded. This is a remarkable passage; for we hence learn, that the issue will always be unfortunate, if we attempt anything contrary to the word of the Lord, and it we hold consultations over which his Spirit does not preside; as it is said by Isaiah 30:1, “Woe to them who weave a web, and draw not from my mouth! Woe to them who take counsel, and invoke not my Spirit!” This passage wholly agrees with the words of Isaiah, though the form of speaking is different. It belongs then to God to bless our counsels, that they may have a prosperous and the desired success. But when God is not favorable, but even opposed to our designs, what end shall at last await us, but that whatever we may have attained shall at length be turned to our ruin? Let us then know, that whatever men do in this world is ruled by the hidden providence of God; and as God leads by his extended hand his own people, and gives his angels charge to guide them; so also he has his expanded net to catch all those who wander after their own erratic imaginations. Hence he says, Wheresoever they shall go, I will expand over them my net; and farther, I will draw them down as the birds of heaven The Prophet seems to allude to the vain confidence, which he mentioned, when he said that Israel had bound wind in his wings. For when men presumptuously undertake any thing, they at the same time promise to themselves, that there will be nothing to prevent them from gaining their object. Inasmuch then as men, elated with this foolish confidence, gather more boldness, yea, at length furiously assail God, and seem as though they would break through the very clouds, the Prophet says, I will draw them down as the birds of heaven; that is, "I will allow them to be carried up for a time; but when they shall penetrate to the clouds, I will draw them down, I will make them to know that their flying will avail them nothing." And we must notice from whence the Israelites had been drawn down. For who would not have thought that so much protection must have been found in the Assyrians or in the Egyptians, that they could not in vain expect deliverance? But the Lord laughs to scorn this vain power of the world; for whatever hope men may conceive when they alienate themselves from God, it will entirely vanish like smoke. And he afterwards adds, I will chastise them, or, I will bind them:' for the verb ysr, isar, means both "to chastise" as well as "to bind;" so that either sense may be taken. If the word, "to bind," be approved, it will well agree with the metaphor, as though he said, "I will hold you fast in my nets." For as long as birds are allowed to fly, they think the whole heaven to be theirs; but when they fall into nets, they remain confined; they are then unable to fly, and cannot move their wings. So then this sense, "I will bind them", is very suitable; which means, "They will not be able to break my net, but I will hold them there bound to the end." But if one prefers the other

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sense, I will chastise them, I do not object; and as far as the meaning is concerned, we see that there is not much difference which sense we take, except that the word, "to bind," as I have said, harmonizes better with the metaphor. He says, According to the hearing of their assembly. Nearly all so render this, as if God had said that he would punish them as he had threatened by Moses, and as if it was also an indirect accusation of their carelessness, because they did not become wise after having been long admonished, but even despised those denunciations, which constantly resounded in their ears. For God had not only prescribed in his law the rule of a religious life, but also added heavy and severe threatening, by which he gave a sanction to the doctrine at the law. We know how dreadful are those curses of the law. Since then God had even from the beginning thus threatened the Israelites, ought they not to have walked more carefully before him? But they were not terrified by these denunciations. Hence God here indirectly reproves this great madness, that the Israelites did not sufficiently attend to his threatening, by which they might have been recalled to the right way; for Moses did by these put a restraint even on the furious passions of men, if only there remained in them a particle of sound understanding. Still further, the same admonitions had been often pressed on them by the Prophets; nor had God ever ceased to arouse them, until the ears of them all had become deaf to his voice. He therefore says, I will hold them fast bound,' or, I will chastise them, according to the hearing of their assembly;' that is, "The punishment which I shall inflict must have been long ago known to them, for I have openly commanded my law to be promulgated, that I might thus testify my people by severe threatening; I will now then execute the judgment, which they have not believed, because I have hitherto spared them." As I have already said, interpreters nearly all agree in this view, except that they do not consider the design of the Prophet; they do not perceive that the Israelites were upbraided for their hardness; but they only speak of punishment, without any intimation of the end or object for which God had promulgated maledictions in his law, and renewed the recollection of them by his Prophets. Jerome brings forward another meaning, even this, that God would punish the people according to the report of their assembly; that is, that as they had with one consent violated the worship of God, and transgressed his laws, so he would punish them all. I will at the same time add this view, that God would chastise them according to the clamour of their assembly, so that the Prophet points out, not only a conspiracy among the people of Israel, but also their violence in eliciting one another to sin. As, then, they had thus tumultuously risen up against God, so the Prophet in his turn declares, that God would punish them; as though he said, "Your tumult will not prevent me from quelling your fury. You do indeed with great noise oppose me, and think that you will be safe, though addicted to your sins; but this your violence will be no hindrance, for I have in my power the means of chastising you." Prayer Grant, Almighty God, that since you sees us to be so prone to all the allurements of Satan and the world, and at the same time so void of judgment, and carried away by mere levity, -- O grant, that by your Spirit leading us, we may proceed in the right course, on which we have already entered under your guidance and directing hand, so that we may never go astray from your word, nor by any means turn aside from pursuing towards the mark which you have set before us; and though Satan may attempt to draw us aside, may we yet continue steadfast in your service, and thus proceed, until we arrive at that blessed rest which, after the warfare of the present life, you hast promised to us in Christ Jesus our Lord. Amen. Twenthieth Lecture Hosea 7:13 13. Woe unto them! For they have fled from me: destruction unto them! because they have transgressed against me: though I have redeemed them, yet they have spoken lies against me. Here the Prophet takes away from the Israelites the hope of pardon, and declares that it was all over with them, for God had now resolved to destroy them. For as God everywhere declares himself to be ready and inclined to pardon, hypocrites hope that God will be propitious to them; and entertaining this vain confidence, they despise his threatening and boldly rise up against him. Hence the Prophet here shows, that God would hereafter be inexorable to them, because they had too long pertinaciously abused his patience. Woe to them! he says, for they have withdrawn from me: desolation to them! for they have acted perfidiously towards me There is then no reason, says the Prophet, for them to delude themselves in future with vain confidence, as they have hitherto done; for this has been once for all determined by God -- to indict on them his extreme vengeance, for their defection deserves this. He then adds, I will redeem them, and they have spoken lies against me. They who render the first word in the future tense, think that the Prophet asks a question, "Shall I redeem them? for they have spoken lies against me:" and they think it to be an indefinite mode of speaking -- "Should I redeem them, men of no faith; for what good should I do by such kindness?" Others give this expositions -- "Though I wished to redeem them, yet I found that this would not be beneficial nor just, because they speak lies against me;" as though God did not express here what he had done, but what he had wished to do. But the past tense is not unsuitable to this place; and we know how common and familiar to the Hebrews was the change of tenses. The meaning, then, will be, "I have redeemed them, and they have spoken lies against me;" that is, "I have often delivered them from death, when they were in extreme peril; but they have not changed their disposition; nay, they have deprived me of the praise due for their deliverance, and they have lived in no way better after their deliverance. Since, then, I have hitherto conferred my benefits to no good purpose, nothing now remains but that I must destroy them." And this seems to me to be the Prophet's meaning. He then declares, in the first clause, that they hoped for mercy in vain from God, because their ultimate destruction was decreed. Then follows the reason for this, because they had foolishly and impiously abused the favor of God, inasmuch as, having been redeemed by him, they yet went on in their own wickedness, and even acted perfidiously towards God, while yet they pretended to act differently. Since, then, there was no change for the better, God now shows that he would spend his favor no longer on men so impious. Now this place teaches how intolerable is our ingratitude, when, after having been redeemed by the Lord, we keep not the faith pledged to him, and which he requires from us; for God is our deliverer on this condition, that we be wholly devoted to him. For he who has been redeemed ought not so to live, as if he had a right to himself and to his own will; but he ought to be wholly dependent on his Redeemer. If, then, we thus act perfidiously towards God, after having been delivered by his grace, we shall be guilty of such impiety and perfidiousness as deserve a twofold vengeance: and this is what the Prophet here teaches. We indeed know how mercifully God had spared the people of Israel: after they had fallen away into superstitious worship, and had also violated their faith to the posterity of David, the Lord did not yet cease to show to that people many favors, notwithstanding their unworthiness. We know also, that under Jeroboam prosperity had attended them beyond all human expectation. But they yet hardened themselves more and more in their wickedness, so far were they from returning to the right way. Let us now proceed -Hosea 7:14 14. And they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me. The Prophet here again reproves the Israelites for having not repented, after having been so often admonished; for, as it was said yesterday, all the chastisements which God by his own hand inflicts on us, have this as the object -- to heal us of our vices. Now the Prophet says here that the Israelites had not cried to God, which is yet the chief thing in repentance. But this expression is to be noticed. They have not cried to me with their heart; that is sincerely. We indeed know that some worship of God had ever remained among them; though the Israelites devised for themselves many gods, yet the name of the true God had never been wholly obliterated among them; but they blended the worship of God with their own inventions; God, at the same time, could not endure these fictitious invocations. Hence he says, that they cried not from the heart. He accuses them, not that they performed no outward act, but that they did not bring a real desire of heart; nay, they only cried to God dissemblingly. We now perceive what the Prophet meant by saying, They have not cried to me with their heart As calling on God is the chief exercise of religion, and especially manifests our repentance, the Prophet expressly notices this defect in the Israelites -- that they cried not to the Lord. But as they might object and say, that they had formally prayed, he adds, that they did not do so from the heart; for the outward act (ceremonia) without the exercise of the heart, is nothing else but a profanation of God's name. In short, the Prophet shows here to the Israelites their hardness; for when they were smitten by God's hand, they did not flee to him and supplicate pardon, at least they did not do this from the heart or sincerely. He then adds, Because they howled on their beds Some explain the particle ky, ki, adversatively; as though the Prophet had said, "Though they howl on their beds, they do not yet direct their petitions to me." But we may take it in its proper sense, and the sentence would thus run better: They howl then on their beds, that is, "They

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bring not their concerns to me; for like brute animals they utter their howlings:" and this we see to be the case with the unbelieving; for they fear the presence of God, and the very mention of him is dreaded by them; hence they howl, that is, they pour forth their impetuous feelings, but at the same time they shun every access to God as much as they can. The sense then is, "They cry not to me from the heart, for they only howl; but it is only by an animal effort without any reason." If, however, any one prefers to take the particle ky, ki, adversatively, the sense would not be unsuitable, "Though they howl on their beds, they do not yet cry to me;" that is, "Though grief urges them to make great noises, they are yet mute as to any cry of prayer." If any one more approves of this meaning, I say nothing against it: but as the particle ky, ki, is commonly taken as a causative, I prefer thus to explain it, "As they cry on their beds, they raise not up their voice to God." Then it follows, They assemble, or, will assemble themselves for corn and wine This place is explained in two ways. Some think that the Israelites are here in an indirect way reproved, inasmuch as when they found wine and corn in the market, having obtained their wishes, they went on heedlessly in their sins, and despised God, as if they had no more need of his help. They then ran together for wine and corn; that is, as soon as they heard of wine or corn, they provided themselves with provisions, and afterwards neglected God. But this sense seems too frigid and strained. The Prophet then, I doubt not, opposes the running together of which he speaks, to true and sincere attention to prayer; as though he said, "They are not touched with grief for having offended me, though they see by evident proofs that I am displeased with them; they regard not my favor or my displeasure, provided they enjoy plenty of wine and corn: this satisfies them, and it is all the same with them whether I am adverse or propitious to them." This seems to be the genuine meaning of the Prophet. But that this reproof may be more evident, we must observe what Christ teaches, that we ought first to seek the kingdom of God. For men act strangely when they anxiously labor only for this life, and strive only to procure for themselves food, and what is needful for the wants of the flesh: we ever make a beginning here; and yet it is a most thoughtless anxiety, when we are so attentive to a frail life, and in the meantime neglect the kingdom of God. Inasmuch then as men by this perverted feeling derange the whole order of religion, the Prophet here shows that the Israelites did not truly and from the heart cry unto God, because they were only solicitous about wine and corn; for except when they were hungry, they despised God, and allowed him to rest quietly in heaven: hence penury and want constrained them. As brute beasts, when they are hungry, go to the stall, and seek not to be fed by the Lord; so also did the Israelites, when they were touched by some feeling of need; but at the same time they were contented with their wine and corn; nor had they any other God. Hence they so cried, that their voice did not come to God, as they did not indeed go really and directly to him. The Prophet then does here, by a particular instance, convict the Israelites of impious dissimulation, inasmuch as they did not seek God, but were only intent on food; and provided the stomach was well supplied, they neglected God, and desired not his favor, and only wished to have full barns and full cellars; for plenty of provisions, without the paternal favor of God, was their only desire. It is hence sufficiently evident that they did not cry to the Lord. This place is worthy of being observed; for we here see that our prayers are faulty before God, if we begin with wine and bread, and seek not first the kingdom of God, that is, his glory; and if we apply not our minds to this -- to live, so to have God propitious to us. When we go to Him, the fountain of divine blessing, God only desire to glut ourselves with the abundance of the good things which he has to bestow, then all our prayers are deservedly rejected by him. We see this to be the case with the Papists; when they present their supplications, they are wholly like animals. They indeed implore God for rain and for dry weather; but have they any desire of reconciling themselves to God? By no means; for they wish, as much as possible, to be at the farthest distance from him: but when want and famine constrain them, they then ask for rain, -- for what purpose? only that they may abound in bread and wine. We ought then to preserve a legitimate order in our prayers. If the Lord shows to us proofs of his wrath, we must strive first t return into favor with him, and then his glory must be regarded by us, and he is to be sought with the real feeling of piety, that he may be a Father to us: and then may be added in their place the things which belong to the condition and preservation of the present life. We must also notice what he adds, They have revolted from me The verb svr, sur, means, "to recede," and also "to revolt;" and this second sense is the most suitable; for the Prophet said before that they had receded or departed from God; but now he seems to signify something more grievous, and that is, that they had revolted from God. Thus hypocrites, when they pretend to seek God in a circuitous course, betray their own revolt; for they are unwilling to be reconciled to him on the condition that they are to change for the better their life, to cast away the affections of the flesh, to renounce themselves and their depraved desires. These things they by no means seek. Hence then it becomes evident that they are witnesses to their own revolt, and also to dissimulation in their prayers, even when there is some appearance of piety. It follows -Hosea 7:15 15. Though I have bound and strengthened their arms, yet do they imagine mischief against me. God again reproaches the Israelites for having in a base manner abused his goodness and forbearance. Some consider the verb ysr, isar, as meaning, "to chastise," because God had disciplined the Israelites; and, as I have said yesterday, it is often taken in this sense. But as it signifies sometimes "to bind," it seems a fitter metaphor for this place. I have bound and strengthened their arms; as though God had said, that he had caused their arms not to be enervated. For we know that the strength of the arm depends on the structure of the nerves. Except the bones were bound together by the nerves, a dissolution would immediately follow. Hence God says, I have bound and strengthened their arms; which two things combine for the same end, and the notion of chastising seems not to me to be in any way suitable to the context. The meaning is, that the Israelites had hitherto continued, because God had sustained them by his power. As when one binds up and strengthens a weak or a loosened arm, so God here reminds Israel that he had preserved them in their position. And the Prophet, I have no doubt, alludes here to the many calamities by which the strength of Israel might have been broken, had not a timely remedy been applied by the Lord. God then compares himself here to a physician or a surgeon, when he says that he had bound the arm of Israel and strengthened it, when it might have been otherwise broken: for they had been often as it were enervated, but the Lord restored them. We now understand the meaning of the Prophet to be, that God had not only by his power sustained the Israelites, but had also performed the office of a surgeon or a physician, when he saw their arms broken, when they were wasted by slaughters in wars, and by other adversities. Now the Israelites were so far from being grateful to God and mindful of him, that they were even devising evil against him. For after having obtained victories, after having been restored and even replenished with fulness of all blessings, they the more boldly conspired against him; for under this pretence were superstitions established, and then followed the indulgence of all vices; for pride, and cruelty, and ambition, and frauds, prevailed more and more. Since then the Israelites had thus perverted the blessings of God, was not the hope of pardon and salvation justly cut off from them? Now we are reminded in this place, that whenever God heals our evils, and raises us up in adversity and succors us, we ought devoutly to acknowledge his favor, and not to meditate evil against him, when he so kindly extends his hand to us. Let us now proceed -Hosea 7:16 16. They return, but not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt. The Prophet again assails the perverse wickedness of Israel, and also their fraud and perfidiousness. Hence he says that they feigned some sort of repentance, but it was nothing else than false; for they returned not to God. They return, he says, but not to God. Some however think that l, ol, is a preposition, and that something is understood, as if it were an elliptical phrase: "They return, but not for anything;" that is, when they return, were any one to inquire what is in their minds, or what is their purpose, he would find it to be mere form and nothing real. But this exposition, as we see, is strained. Besides, the context requires that we should consider l, ol, to be for God, as it is also in other places; for this is nothing new. Then it is, They return not to God The Prophet then declares here that the Israelites were wholly perverse, so that God could force out of them no repentance; that when they pretended something it was mere deceit, for they did not come in a direct way to God. For hypocrites, as it has been said before, when God's hand presses hard on them, seem indeed to be different from what they were previously, but they always shun God. The Lord does not in vain exhort the people by Jeremiah to return to him, “If thou wilt return, O Israel,' he says, return unto me”(Jeremiah 4:1). For he knew that by devious windings men always go astray and keep not to the straight course. This is the meaning. Then the Prophet adds, that they were like a deceitful bow This is an explanation of the last sentence; and hence we conclude that the word l, ol, cannot be otherwise taken than for God. The Prophet shows how the Israelites withdrew themselves from God, while they seemed to repent, for they were, he says, like a deceitful bow.

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Some expound it, the bow of darting or shooting; and no doubt rmh, reme, means to dart and to shoot; but this sense cannot be taken here, for we see that what the Prophet had in view was to show, that the Israelites put on a guise, and did nothing but deceive, when they made a show of repentance. To confirm this, he says, that they were like an oblique bow. For the archer, when he intends to shoot an arrow, first levels at a certain mark; then the arrow seems to be directed to that place which the archer fixes on by his eyes. Now if the bow is oblique, the arrow will fly elsewhere; or the bow may slip, so as to throw back the arrow to the archer himself. The like comparison is found in Psalm 78, where it is said, that the Jews were turned back like a deceitful bow;' and in that passage this very word occurs. But there is here no ambiguity; for God accuses the people that they had turned back; that is, that they had turned backward their course, even like a deceitful bow. If one reads "the bow of darting," or, "of shooting," there will be no sense; nay, it will be vapid and absurd. It is then better to render the expression here, a deceitful bow.' And we must notice the import of the similitude, to which I have already referred, that is, that as archers aim the arrow to the mark, as they direct its flight by winking and leveling, and shoot; so hypocrites seem to strive with great effort, but, at the same time, they are deceitful bows; that is, their mind is driven back, and they fly away from God, and, by tortuous windings, go astray, so that they never come to God, but rather turn their backs on him. He then adds, Their princes shall fall by the sword for the pride of their tongue The Prophet again denounces vengeance on the Israelites, that they might feel assured that the heavenly decree respecting their destruction could not be changed. For though hypocrites always dread, and cannot hope anything from God, yet they never cease to flatter themselves, and always to contrive some new hope. Inasmuch then as they are so bountiful in vain promising, the Prophet says that there was no reason for the Israelites to hope for any remedy in their distresses. Their princes then shall fall: and in saying princes,' he takes a part for the whole; for God does not thus threaten princes, or denounces ruin on them, as though he intended to except the common people; but he implies, that destruction would be common to all, which not even the princes themselves would escape. And we know that in battles, when a great slaughter is made, the common soldiers lie dead in great numbers, and but few of the chiefs. But God says here, "I will take away the whole flower of the people. And if none of the princes shall remain, what will become of the ignoble vulgar, who are deemed of no account?" The princes then shall fall by the sword. He then adds, For the pride of their tongue Some expound this phrase actively, as though the Prophet had said, that they had provoked God's wrath by their blasphemies and profane speeches; but I rather take it for their high vaunting: For the pride of their tongue, he says, they shall fall; that is, because they haughtily boasted of their strength, and held in contempt all the prophecies, because they dared to vomit forth their blasphemies against God, and dared, also, no less obstinately than proudly, to defend their own impious and depraved forms of worship, I will revenge, he says, "this pride." We hence see that "pride," here, is to be taken for that disdain which the impious show by their high vaunting, as it is said elsewhere,”They raise to heaven their tongues” (Psalm 73:9). This will be their derision in the land of Egypt As the Israelites, then relying on the cursed treaty which they had made with the Egyptians, continued perverse against God, he says, "I will expose them to derision among their confederates: they boast of the power of Egypt: they think themselves beyond the reach of harm, as they can instantly call the Egyptians, to their aid, were any one to oppose them, or were any enemy to invade them. Since, then, their confidence so rests on Egypt, I will make," he says, "the Egyptians to regard them with scorn; and they shall not only be counted ignominious by those who rival or envy them, but also by the friends in whom they glory. I will give them up to every kind of dishonor among their lovers." He indeed compares, as we have before seen, the Egyptians as well as the Assyrians, to lovers, and compares his people to an unfaithful wife, who, having deserted her husband, prostitutes her own chastity. "You," he says, "sell yourself to thy lovers, and strives to please them, and faintest and adornest yourself to allure them: I will cover you all over with everything disgraceful and ignominious, that your lovers shall abhor tiyr very sight." So also in this place, he says that the Israelites shall be for derision in the land of Egypt; that is, not enemies, whom they fear, shall have them in derision; but they shall be a laughing-stock to those who they think will be their defenders, and through whose arms they imagine that they shall be free from every disgrace. The eighth chapter follows. Chapter 8 Hosea 8:1 1. Set the trumpet to your mouth. He shall come as an eagle against the house of the Lord, because they have transgressed my covenant, and trespassed against my law. Interpreters nearly all agree in this, that the Prophet threatens not the kingdom of Israel, but the kingdom of Judah, at the beginning of this chapter, because he names the house of God, which they take to be the temple. I indeed allow, that the Prophet has spoken already, in two places, of the kingdom of Judah, but as it were in passing. He has, it is true, introduced some reproofs and threatening, but so that the distinction was quite clear; and we see that he now goes to the kingdom of Judah, but in the second verse, he names Israel, and yet continues his discourse. To thy mouth, he says, the trumpet, etc.; and afterwards he adds, To me shall they cry, My God; we know you, Israel. Here, certainly, the discourse is addressed to the ten tribes. I am therefore by no means induced to explain the beginning of the chapter by applying it to the kingdom of Judah: and I certainly do wonder that interpreters have mistaken in a matter so trifling; for the house of God means not only the temple, but also the whole people. As Israel retained this boast, that they were a people holy to God, and that they were his family, he says, "Put or set the trumpet to thy mouth, and proclaim the war, which is now nigh at hand; for the enemy hastens, who is to attack the house of God, that is, this holy people, who cover themselves with the name of God, and who, trusting in their election and adoption, think that they shall be free from all evils; war shall come as an eagle against this house of God." Had the Prophet added anything which could be referred peculiarly to the kingdom of Judah, I should willingly accede to their opinion, who think that the house of God is the sanctuary. But let the whole context be read, and any one may easily perceive, that the Prophet speaks of Israel no less in the first verse than in the second and third. For, as it has been said, he lays down no difference, but pursues throughout his teaching or discourse in the same strain. He says first, A trumpet to thy mouth, or, "Set to thy mouth the trumpet." It is an exhibition, (hypotyposis;) for we know that God, in order to affect more powerfully the people, clothes his Prophets with various characters. The Prophet then is introduced here as a herald who proclaims war, or a messenger, or by whatever name you may be please to call him. Here then the Prophet is commanded, not to speak with his mouth, but to show by the trumpet that war was nigh, as though God himself by his trumpet declared war against Israel, which was to be carried on soon after by earthly enemies. The enemies were soon after to come, and the herald was to come in the usual manner to declare war. The Greeks call them kerrukes, proclaimers, we say, "Les heraux". As these earthly kings have their proclaimers, or kerukes, or heralds, or messengers, who proclaim war; so the Lord sends his Prophet with the usual charge to declare war: "Go then, and let the Israelites know, not now by thy mouth, but even by thy throat, by the sound of the trumpet, that I am an enemy to them, and that I am present with a strong army to destroy them." It is indeed certain that the Prophet did not use a trumpet; but the Lord by this representations as I have already said increased the reality of what was taught that the Israelites might perceive, that it was not in sport or in play that the Prophet threatened them, but that it was done seriously, as though they now saw the heralds who was to proclaim war; for this was not usually done except when the army is already prepared for battle. He then says, As an eagle against the house of Jehovah We have already said what the Prophet means by the house of Jehovah, even that people who thought that they would be exempt from every evil, because they had been adopted by the Lord. Hence the Israelites called themselves God's household; and though under this cover, they impiously and profanely abandoned themselves to every kind of turpitude, yet they thought that they were on the best of terms with God himself. "There shall come," he says, "a common ruin to you all; this boasting shall not prevent me from taking vengeance at last on your sins." But he adds as an eagle, that the Israelites might not think that there was to be a long delay; for the impious procrastinate, when they see any danger at hand. Hence, that the Israelites might not continue torpid in their vices, the Prophet says, that the destruction of which he spoke would be like the eagle; for in a moment the eagle goes over an immense distance, and we wonder when we see it over our heads, though a little before it did not appear. So also the Prophet says, that destruction, though not yet seen, was however nigh at hand, that being smitten with terror, though now late, yet as the Lord was thus urging them, they might return to him. Prayer Grant, Almighty God, that since you continues daily to restore us to yourself, both by scourges and by your word, though we cease not to go astray after sinful desires, -- O grant, that by the direction of your Spirit, we may at length so return to you, that we may never afterwards fall away, but be preserved in pure and true obedience,

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and thus constantly continue in the pure worship of your majesty and in true, obedience, that after this life past, we may at last reach that blessed rest, which is reserved for us in heaven, through Jesus Christ our Lord. Amen. Twenty First Lecture We were not able yesterday to complete the first verse of the eighth chapter. It then remains for us to consider the latter clause, in which the Prophet expresses the cause of the war which he had previously proclaimed by God's command. He says, that the Israelites had transgressed the covenant of the Lord, and conducted themselves against his law. He repeats the same thing twice, for the covenant and the law are synonymous; only the word, law, in my view, is added as explanatory, as though he had said, that they had violated the covenant of the Lord, which had been sanctioned or sealed by the law. God then had made a covenant with Israel, which he designed to be comprehended in the tables. Since then it was not unknown to the Israelites what they owed to God, they were covenant-breakers. It was then the doubling of their crime, as the Prophet shows, that they had not fallen through mistake when they transgressed the covenant of the Lord, for they had been more than sufficiently taught by the law what faith and what purity the Lord required of them: at the same time, the covenant which the Lord so openly made with them was yet neglected. It follows -Hosea 8:2-3 2. Israel shall cry unto me, My God, we know you. 3. Israel has cast off the thing that is good: the enemy shall pursue him. By the Prophet saying, To me shall they cry, some understand that the Israelites are blamed for not fleeing to God; and they thus explain the Prophet's words, "They ought to have cried to me." It seems to others to be an exhortation, "Let the Israelites now cry to me." But I take the words simply as they are, that is that God here again touches the dissimulation of the Israelites, They will cry to me, We know thee; and to this the ready answer is Israel has cast away good far from himself; the enemy shall pursue him I thus join together the two verses; for in the former the Lord relates what they would do, and what the Israelites had already begun to do; and in the latter verse he shows that their labor would be in vain, because they ever cherished wickedness in their hearts, and falsely pretended the name of God, as it has been previously observed, even in their prayers. Israel, then will cry to me, My God, we know you. Thus hypocrites confidently profess the name of God, and with a lofty air affirm that they are God's people; but God laughs to scorn all this boasting, as it is vain, and worthy of derision. They will then cry to me; and then he imitates their cries, My God, we know you When hypocrites, as if they were the friends of God, cover themselves with his shadow, and profess to act under his guardianship, and also boast at the same time of their knowledge of true doctrine, and boast of faith and of the worship of God; be it so, he says, that these cries are uttered by their mouths, yet facts speak differently, and reprove and expose their hypocrisy. We now then see how these two verses are connected together, and what is the Prophet's object. The verb znch, zanech, means "to remove far off," and "to throw to a distance;" and sometimes, as some think, "to detest." There is here, I doubt not, an implied contrast between the rejection of good and the pursuing of which the Prophet speaks afterwards, Israel has driven good far from himself; some expound tvv, thub, of God himself, as if it was of the masculine gender: but the Prophet, I have no doubt, simply accuses the Israelites of having receded from all justice and uprightness; yea, of having driven far off everything right and just. Israel, then, has repelled good; the enemy, he says, will pursue him. There is a contrast between repelling and pursuing, as though the prophet said, that the Israelites had by their defection obtained this, that the enemy would now seize them. There is then no better defense for us against all harms than attention to piety and justice; but when integrity is banished from us, then we are exposed to all evils, for we are deprived of the aid of God. We then see how beautifully the Prophet compares these two things -- the rejection of good by Israel -- and their pursuit by their enemies. He then adds -Hosea 8:4 4. They have set up kings, but not by me: they have made princes, and I knew it not: of their silver and their gold have they made them idols that they may be cut off. The Prophet here notices two things, with respect to which he reprobates the perfidy and impious perverseness of the people, -- they had, against the will of God, framed a religion for themselves, -- and they had instituted a new kingdom. The salvation of that people, we know, was, as it were, founded on a certain kingdom and priesthood; and by these two things God testified that he was allied to the children of Abraham. We know where the happiness of the godly is deposited, even in Christ; for Christ is to us the fulness of a blessed life, because he is a king and a priest. Hence I have said, that through a certain kingdom and priesthood did the favor of God towards the people then shine forth. Now when the Israelites overturned the kingdom, which God by his own authority instituted, and when they corrupted and adulterated the priesthood, did they not, as it were, designedly extinguish the favor of God, and strive to annihilate whatever was needful for their salvation? This then is what the Prophet now speaks of, that is, that the Israelites in changing the kingdom and priesthood had undermined the whole appointment of God, and openly showed that they were unwilling to be ruled by God's hand; for they would have never dared to turn asides even in the least degree, from the kingdom of David, nor would they have dared to set up a new and spurious priesthood, if any particle of the fear of God had prevailed in their hearts. We now perceive the design of the Prophet, which interpreters have not sufficiently considered; for some refer this to the covenants, as it seemed strange to them, that the Israelites should be so severely reproved for setting up Jeroboam as their king, since Ahijah the Shilonite had already declared by God's command, that it would be so. But they attend not sufficiently to what the Prophet had in view; for, as I have already said, when God instituted the priesthood, there shone forth in it the image of Christ the Mediator, whose office it is, to intercede with God that he might reconcile him to men; and then in the person of David shone forth also the kingdom of Christ. Now when the people tumultuously chose a new king for themselves without any command from God, and when they built for themselves a new temple and altar contrary to what the law prescribed, and when they divided the priesthood, was not all this a manifest corruption, a denial of religion? It is hence evident that the Israelites were in both these respects apostates; for they forsook God in two ways, -- first, by separating from the house of David, -- and then by forming for themselves a strange worship, which God had not commanded in his law. With regard to the first, he says, They have caused to reign, but not through me; they have instituted a government, and I knew it not, that is, without my consent; for God is said not to know what he does not approve, or that concerning which he is not consulted. But someone may object and say, that God knew of the new kingdom since he was the founder of it. To this the answer is, that God so works, that this pretext does not yet excuse the ungodly, since they aim at something else, rather than to execute his purpose. As for instance, God designed to prove the patience of his servant Job: the robbers who took away his property, were they excusable? By no means. For what was their object, but to enrich themselves by injustice and plunder? Since then they purchased their advantage at the expense of another, and unjustly robbed a man who had never injured them, they were destitute of every excuse. The Lord, however, did in the meantime execute by them what he had appointed, and what he had already permitted Satan to do. He intended, as it has been said, that his servant should be plundered; and Satan, who influenced the robbers, could not himself move a finger except by the permission of God; nay, except it was commanded him. At the same time, the Lord had nothing in common or in connection with the wicked, because his purpose was far apart from their depraved lust. So also it must be said of what is said here by the Prophet. As God intended to punish Solomon, so he took away the ten tribes. He indeed suffered Solomon to reign to the end of his days, and to retain the government of the kingdom; but Rehoboam, who succeeded him, lost the ten tribes. This did not happen by chance; for God had so decreed; yea, he had declared that it would be so. He sent Ahijah the Shilonite to offer the kingdom to Jeroboam, who had dreamt of nothing of the kind. God then ruled the whole by his own secret counsel, that the ten tribes should desert their allegiance to Rehoboam, and that Jeroboam, being made king, should possess the greater part of the kingdom. This, I say, was done by God's decree: but yet the people did not think that they were obeying God in revolting from Rehoboam, for they desired some relaxation, when they saw that the young king wished tyrannically to oppress them; hence they chose to themselves a new king. But they ought to have endured every wrong rather than to deprive themselves of that inestimable blessing, of which God gave them a symbol and pledge in the kingdom of David; for David, as it has been said, did not reign as a common king, but was a type of Christ, and God had promised his favor to the people as long as his kingdom flourished, as though Christ did then dwell in the midst of the people. When therefore the people shook off the yoke of David, it was the same as if they had rejected Christ himself because Christ in his type was despised. We hence see how base was the conduct of the people in joining themselves to Jeroboam. For that sedition was not merely a proof of levity, as some people do often rashly upset the state of things; it was not merely a rash levity, but an impious denial of God's favor, the same as if they had rejected Christ himself. They had also, in this way, torn themselves from the body of the Church; and though the kingdom of Israel surpassed the kingdom of Judah in wealth and power, it yet became like a putrid member, for the whole soundness depended on the head, from which the ten tribes had cut themselves off. We now then see why the Prophet so sharply

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expostulates with the Israelites for setting up a kingdom, but not through God; and solved also is the question, how God here declares that was not through him, which yet he had determined and testified by the mouth of his prophet, Ahijah the Shilonite; that is, that God, as it has been said, had not given a command to the people, nor permitted the people to withdraw themselves from their allegiance to Rehoboam. God then denies that kingdom, with respect to the people, was set up by his decree; and he says that what was done was this, -- that the people made a king without consulting him; for the people ought to have attended to what pleased him, to what the Lord himself conceded; this they did not, but suddenly followed their own blind impulse. And this place is worthy of being observed; for we hence learn that the same thing is done and not done by the Lord. Foolish men at this day, not versed in the Scripture, excite great commotions among us about the providence of God; yea, there are many rabid dogs who bark at us, because we say, (what even Scripture teaches everywhere,) that nothing is done except by the ordination and secret counsel of God, and that whatever is carried on in this world is governed by his hand. "How so? Is God, then a murderer? Is God, then a thief? Or, in other words, are slaughters, thefts, and all kinds of wickedness, to be imputed to him?" These men show, while they would be deemed acute, how stupid they are and also how absurd; nay, rather what mad wild beasts they are. For the Prophet here shows that the same thing was done and not done by the Lord, but in a different way. God here expressly denies that Jeroboamwas created king by him; on the other hand, by referring to sacred history, it appears that Jeroboam was created king, not by the suffrages of the people, but by the command of God; for no such thing had yet entered the mind of the people, when Ahijah was bidden to go to Jeroboam; and he himself did not aspire to the kingdom, no ambition impelled him; he remained quiet as a private man, and the Lord stirred him up and said, "I will have thee to reign." The people knew nothing of these things. After it was done, who could have denied but that Jeroboam was set on the throne, as it were, by the hand of God? All this is true; but with are regard to the people, he was not created by God a king. Why? Because the Lord had commanded David and his posterity to reign perpetually. We hence see that all things done in the world are so disposed by the secret counsel of God, that he regulates whatever the ungodly attempts and whatever even Satan tries to do, and yet he remains just; and it avails nothing to lessen the fault of evils when they say, that all things are governed by the secret counsel of God. With regard to themselves, they know what the Lord enjoins in his law; let them follow that rule: when they deviate from it, there is no ground for them to excuse themselves and say that they have obeyed God; for their design is ever to be regarded. We hence see how the Israelites appointed a king, but not by God; for it was sedition that impelled them, when, at the same time, the law enjoined that they should choose no one as a king except him who had been elected by God; and he had marked out the posterity of David, and designed that they should occupy the royal throne till the coming of Christ. Then follows the other charge, -- that they made to themselves idols from their gold and from their silver God here complains that his worship was not only fallen into decay, but that it was also wholly corrupted by superstitions. It was an impiety not to be borne, that the people had desired a new king for themselves; but it was the summit of all evils, when the Israelites converted their gold and their silver into idols. They have made, he says, their gold and silver idols; that is, "I destined the gold and the silver, with which they have been enriched, for very different purposes. When, therefore, I was liberal to them, they abused my kindness, and from their gold and their silver they made to themselves idols or gods." Here, then, the Prophet, by implication, sharply reproves the blind madness of the people, that they made to themselves gods of corruptible things, which ought, in the meantime, to be serviceable to them; for to what purpose is money given us by the Lord, but for our daily use? Since, then, the Lord has destined gold and silver for our service, what frenzy it is when men work them into gods for themselves! But this main point must be ever remembered, that the Israelites, in all things, betrayed their own defection; for they hesitated not to overthrow the kingdom which God had instituted for their salvation, and they dared to pervert the whole worship of God, together with the priesthood, by introducing new superstitions. Then follows a denunciation of punishment -- Therefore Israel shall be cut off. Were any, indeed, to object and say that God was too rigid, there would be no reason for such an objection; for they had betrayed and violated their pledged faith, and by condemning and treading under foot both the kingdom and priesthood, they had rejected his favor. We hence see that the Prophet threatens them now with deserved destruction. Let us proceed -Hosea 8:5 5. Your calf, O Samaria, hath cast you off; mine anger is kindled against them: how long will it be ere they attain to innocency? The Prophet goes on with the same subject; for he shows that Israel perished through their own fault, and that the crime, or the cause of destruction, could not be transferred to any other. There is some ambiguity in the words, which does not, however, obscure the sense; for whether we read calf in the objective case, or say, your calf has removed you far off, it will be the same. Some say, "has forsaken you," as they do above, "Israel has forsaken good;" but the sense of throwing away is to be preferred. Thy calf, then, Samaria, has cast you off, or, "The Lord has cast far off your calf." If we read your calf in the "objective" case, then the Prophet denounces destruction not only on the Israelites, but also on the calf in which they hoped. But the probable exposition is, that the calf had removed far off, or driven far Samaria or the people of Samaria; and this, I have no doubt, is the meaning of the words; for the Prophet, to confirm his previous doctrine, seems to remind the Israelites again, that the cause of their destruction was not anywhere to be sought but in their wickedness, and especially because they, having forsaken the true God, had made an idol for themselves, and formed the calf to be in the place of God. Now, it was a stupidity extremely gross and perverse, that having experienced, through so many miracles, the infinite power and goodness of God, they should yet have betaken themselves to a dead thing. They forged for themselves a calf! Must they not have been moved, as it were, by a prodigious madness, when they did thus fall away from the true God, who had so often and so wonderfully made himself known to them? Hence God says now,Your calf O Samaria; that is "The captivity which now impends over you will not happen by a fortuitous chance, nor will it be right to ascribe it to the wrong done by enemies, that they shall by force take you to distant lands; but your calf drives you away. God had indeed placed you in this land, that it might be to you a quiet heritage to the end; but thy calf has not suffered thee to rest here. The land of Canaan was indeed thy heritage, as it was also the Lord's heritage; but after God has been banished, and the calf has been introduced in his place, by what right can you now remain in the possession of it? Your calf, then, expels you, inasmuch as by your calf you have first attempted to banish the true God." We now perceive the mind of the Prophet. He afterwards says that his anger kindled against them He includes here all the Israelites, and shows that it cannot be otherwise, but that God would inflict on them extreme vengeance, inasmuch as they were not teachable, (as we have before often observed,) and could not be turned nor reformed by any admonitions. How long, he says, will they be not able to attain cleanness, or innocence? He here deplores the obstinacy of the people, that at no period or space of time had they returned to a sane mind, and thatthere was no hope of them in future. How long then will they not be able to attain innocence? "Since it is so; that is, since they are unimpressible, (incompatibiles) as they commonly say, since they are void of all purity or innocence, I am, therefore, now constrained to adopt the last remedy, and, that is, to destroy them." Here God shuts the mouth of the ungodly, that they could not object that the severity which he so rigidly exercised towards them was immoderate. He refutes their calumnies by saying, that he had patiently borne with them, and was still bearing with them. But he saw them to be so obstinate in their wickedness, that no hope of them could be entertained. It follows Hosea 8:6 6. For from Israel was it also: the workman made it; therefore it is not God: but the calf of Samaria shall be broken in pieces. The beginning of this verse is not rightly explained, as I think, by those who so connect the pronoun demonstrative hv', eva, as if it had an interposed copulative; and this ought to be noticed, for it gives a great emphasis to the Prophet's words. Even this is from Israel But what does the Prophet mean? He means this, that the calf was from Israel, as they had long before, at the beginning, formed to themselves a calf in the desert. But we do not yet clearly apprehend the mind of the Prophet, unless we perceive that there is here an implied comparison. For he accuses the Israelites of being the first founders of this superstition, and that they had not been, as it were, deceived by others; for they had not borrowed this corruption from the Gentiles, as it had been at times the case; but it was, so to speak, an intrinsic invention. From Israel, he says, it is; that is, "I find that you are now the second time the fabricators of this impious superstition. Could your fathers, when they forged a calf for themselves in the desert, make excuse (as they did) and say, that they were led by the faith of others? Could they plead that this cause of offence was presented to them by the Gentiles, and that they were ensnared, as it often happens, when some draw others into error? By no means. As then your fathers, when no one tempted them to superstition, became the founders of this new superstition through their own inclination, and, as it were through the instigation of the devil, so this calf is the second time from Israel, for ye cannot otherwise account for its origin, ye cannot transfer the fault to other nations; within, within," he says, "has this evil been generated." We now perceive the meaning of the Prophet, which is, that this superstition was not derived from others, but that Israel, under the influence of no evil persuader, had devised for themselves, of their own accord, this corruption, through which they had departed from the true and pure worship of God. It is indeed true, that oxen and

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calves were worshipped in Egypt, and the same also might be said of other nations; but rivalship did not influence the people of Israel. What then? It cannot certainly be denied, but that they had stimulated themselves to this impious denial of God. The same thing may be brought against the Papists of this day; that is, that the filthy mass of superstitions, by which the whole worship of God is corrupted by them, has been produced by themselves. If they object and say, that they have borrowed many rites from the heathens: this is indeed true; but was it the imitation of heathens which led them to these wicked inventions? By no means, but their own lust has led them astray; for being not content with the simple word of God, they have devised for themselves strange and spurious modes of worship; and afterwards additions were made according to the caprices of individuals: thus it has happened, that they are sunk in the deepest gulf. Whence then have the Papists so many patrons, on whom relying, then despise Christ the Mediator? Even because they have adopted them for themselves. Whence also have they so many ungodly ceremonies, by which they pervert the worship of God? Even because they have fabricated them for themselves. We now then see how grievous was the accusation, that the calf was even from Israel. "There is no reason then", the Lord says, "for you to say that you have been deceived by bad examples, like those who are mixed with profane heathens and contract their vices, as contagion creeps in easily among men, for they are by nature prone to vice; there is no reason," he says, "for any one to make an objection of this kind." Why? "Because the calf your fathers made for themselves in the desert was from Israel; and this calf also is from Israel, for it was not thrust upon you by others, but Jeroboam, your king, made it for you, and you willingly and applaudingly received it." The workman, he says, made it, and it is not God Here the Prophet derides the stupidity oú the people; and there are many other like places, which occur everywhere, especially in the Prophets, in which God reprobates this madness of having recourse to modes of worship so absurd. For what is more contrary to reason than for man to prostrate himself before a dead piece of wood or before a atone, and to seek salvation from it? The unbelieving indeed put on their guises and say that they seek God in heaven, and, because idols and images are types of God, that they come to him through them; but yet what they do appears evident. These pretenses are then altogether vain, for their stupidity is openly seen, when they thus bend their knees before a wood or stone. Hence the Prophet here inveighs against this senseless stupidity, because man had made the idol. "Can a mortal man make a god? You do certainly ascribe divinity to the calf; is this in the power of the workman? Man has not bestowed life on himself, and cannot for one moment preserve that life which he has obtained at the pleasure of another; how then can he make a god from wood or stone? What sort of madness is this?" He then adds, It is not God, for in fragments shall be the calf of Samaria. The Prophet shows here from the event, how there was no power or no divinity in the calf, because it was to be reduced to fragments. The event then would at length show how madly the Israelites played the fool, when they formed to themselves a calf, to be as it were the symbol of the divine presence. We now see what the Prophet means: for he enhances the sin of Israel, because they had not been enticed by others to depart from the pure and genuine worship of God, but they had been their own deceivers. This is the meaning. It follows -Hosea 8:7 7. For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up. The Prophet here shows by another figure how unprofitably the Israelites exercised themselves in their perverted worship, and then how vainly they excused their superstitions. And this reproof is very necessary also in the present day. For we see that hypocrites, a hundred times convicted, will not yet cease to clamor something: in short, they cannot bear to be conquered; even when their conscience reproves them, they will still dare to vomit forth their virulence against God. They will also dare to bring forward vain pretences: hence the Prophet says, that they have sown the wind, and that they shall reap the whirlwind. It is an appropriate metaphor; for they shall receive a harvest suitable to the sowing. The seed is cast on the earth, and afterwards the harvest is gathered: They have sown, he says, the wind, they shall then gather the whirlwind, or, the tempest. To sow the wind is nothing else than to put on some appearance to dazzle the eyes of the simple, and by craft and guise of words to cover their own impiety. When one then casts his hand, he seems to throw seed on the earth, but yet he sows the wind. So also hypocrites have their displays, and set themselves in order, that they may appear wholly like the pious worshipers of God. We hence see that the design of the Prophet's metaphor, when he says that they sow the wind, is to show this, that though they differ nothing from the true worshippers of God in outward appearance, they yet sow nothing but wind; for when the Israelites offered their sacrifices in the temple, they no doubt conformed to the rule of the law, but at the same time came short of obedience to God. There was no faith in their services: it was then wind; that is, they had nothing but a windy and an empty show, though the outward aspect of their service differed nothing from the true and legitimate worship of God. They then sow the wind and reap the whirlwind. But we cannot finish to-day. Prayer Grant, Almighty God, that since the rule of your true and lawful worship is sufficiently known to us, and thou continues to exhort us to persevere in our course, and to abide in that pure and simple worship which you have fully approved, -- O grant, that we may, in true obedience of faith, respond to you: and though we now see the whole world carried here and there, and all places full of the awful examples of apostasy, and so much madness everywhere prevailing, that men become more and more hardened daily, -- O grant, that, being fortified by invincible faith against these so many temptations, we may persevere in true religion, and never at any time turn aside from the teaching of your word, until we be at length gathered to Christ our King, under whom, as our head, you have promised that we shall ever be safe, and until we attain that happy life which is laid up for us in heaven, through the same Christ our Lord. Amen. Twenty – second Lecture We were not able in the last lecture to finish what the Prophet has said in the seventh verse; that is, that whatever hope the Israelites entertained would be deceptive and fruitless; for they imagined many deliverances as arising from nothing. He had before condemned their wandering and perverse circuitous courses, now flying to Egypt, then to Assyria, in order to seek assistance, and at the same time overlooking and neglecting God. He therefore says now, that they would have to gather fruit corresponding with what was sown: They had sown the wind, they shall reap, he says, the whirlwind. And by this figure he signifies that their confidence was vain, that their counsels were frivolous. He afterwards adds, that there would be no stalk; and pursuing the same similitude, he says, The bud shall yield no meal; if so be it yields, strangers shall swallow it up The meaning is, that the Israelites went astray in their counsels, and had nothing real; it was the same as if one had sown the wind. Then follows the harvest of the whirlwind; for their seed would not spring up, no corn would grow which would yield meal; but if their counsels attained any fruit, or if they reaped anything, strangers would devour it; for the Lord would at length cause that their enemies would scatter whatever they thought that they had attained. It further follows -Hosea 8:8 8. Israel is swallowed up: now shall they be among the Gentiles as a vessel wherein is no pleasure. He uses the same word as before when he spake of the meal, and says, that not only the provision of Israel shall be devoured, but also the people themselves; and he upbraids the Israelites with their miseries, that they might at length acknowledge God to be adverse to them. For the Prophet's object was this -- to make them feel their evils, that they might at length humble themselves and learn suppliantly to pray for pardon. For it is a great wisdom, when we so far profit under God's scourges, that our sins come before our eyes. He therefore says, Israel is devoured and is like a cast off vessel, even among the Gentiles, when yet that people excelled the rest of the world, as the Lord had chosen them for himself. As they were a peculiar people, they were superior to other nations; and then they were set apart for this end, that they might have nothing in common with the Gentiles. But he says now that this people is dispersed, and everywhere despised and cast off. This could not have been, except God had taken away his protection. We hence see that the Prophet had this one thing in view -- to make the Israelites feel that God was angry with them. It now follows Hosea 8:9-10 9. For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers. 10. Yes, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the burden of the king of princes.

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Here again the Prophet derides all the labor the people had undertaken to exempt themselves from punishment. For though hypocrites dare not openly and avowedly to fight against God, yet they seek vain subterfuges, by which they may elude him. So the Israelites ceased not to weary themselves to escape the judgment of God; and this folly, or rather madness, the Prophet exposes to scorn. They have gone up to Assyria, he says, as a wild ass alone; Ephraim had hired lovers In the first clause he indirectly reprobates the brutish wildness of the people, as though he said, "They are like the wild animals of the wood, which can by no means be tamed." And Jeremiah uses this very same similitude, when he complains of the people as being led away by their own indomitable lust, being like the wild ass, who, snuffing the wind, betakes himself, in his usual manner, to a precipitant course, (Jeremiah 2:24.) Probably he touches also, in an indirect way, on the unbelief of the people in having despised the protection of God; for the people ought not to have thus hastened to Assyria, as if they were destitute of every help, because they knew that they were protected by the hand of God. And the Prophet here reproves them for regarding as nothing that help which the Lord had promised, and which he was really prepared to afford, had not the Israelites betaken themselves elsewhere. Hence he says, Ephraim, as a wild ass, has gone up to Assyria; he perceived not that he would be secure and safe, provided he sheltered himself under the shadow of the hand of his God; but as if God could do nothing, he retook himself to the Assyrians: this was ingratitude. And then he again takes up the similitude which we have before noticed, that the people of Israel had shamefully and wickedly departed from the marriage-covenant which God had made with them: for God, we know, was to the Israelites in the place of a husband, and had pledged his faith to them; but when they transferred themselves to another, they were like unchaste women, who prostitute themselves to adulterers, and desert their own husbands. Hence the Prophet again reproves the Israelites for having violated their faith pledged to God, and for being like adulterous women. He indeed goes farther, and says, that they hired adulterers for wages. Unchaste women are usually enticed by the charms of gain; for when adulterers wish to corrupt a woman, they offer gifts, they offer money. He says that this practice was inverted; and the same thing is expressed by the Prophet Ezekiel; who, after having stated that women are usually corrupted by having some gain or some advantage proposed to them, adds, “But you wasted your own property, and do not sell yourself for hire, but on the contrary you hire harlots” (Ezekiel 16:31-33). So the Prophet speaks here, though more briefly, Ephraim, he says, has hired lovers. But it follows, Though they have hired among the nations, now will I gather them. This place may be variously expounded. The commonly received explanation is, that God would gather the hired nations against Israel; but I would rather refer it to the people themselves. But it admits of a twofold sense: the first is, that the great forces which the people has on every side acquired for themselves, would not prevent God from destroying them; for the verb qvph, kobets, which they render, "to gather," often means in Hebrew to throw by a slaughter into an heap, as we say in French, Trousser, (to bundle.) And this meaning would be very suitable -- that though they extended themselves far and wide, by gathering forces on every side, they would yet be collected in another way, for they would be brought together into a heap. The second sense is this -- that when Israel should be drawn away to the Gentiles, the Lord would gather him; as though he said, "Israel burns with mad lusts, and runs here and there among the Gentiles; this heat is nothing else than dispersion; it is the same as if he designedly wished to destroy the unity in which his safety consists; but I will yet gather him against his will; that is, preserve him for a time." It then follows, They shall grieve a little for the burden of the king and princes. The word which the Prophet uses interpreters expound in two ways. Some derive ychlv, ichelu, from the verb chl, chel, and others from chll, chelal, which means, "to begin;" and therefore give this rendering, "They shall begin with the burden of the king and princes;" that is, They shall begin to be burdened by the king and princes. Others offer this version, "They shall grieve a little for the burden of the king and princes;" that is, They shall be tributaries before the enemies shall bring them into exile; and this will be a moderate grief. If the first interpretation which I have mentioned be approved, then there is here a comparison between the scourges with which God at first gently chastised the people, and the last punishment which he was at length constrained to inflict on them; as though he said, "They complain of being burdened by tributes; it is nothing, or at least it is nothing so grievous, in comparison with the dire future grief which their last destruction will bring with it." But this clause may well be joined with that mitigation which I have briefly explained, and that is, that when the people had willingly dispersed themselves, they had been preserved beyond expectation, so that they did not immediately perish; for they would have run headlong into destruction, had not God interposed an hindrance. Thus the two verses are to be read conjointly, They ascended into Assyria as a wild ass; that is, "They showed their unnameable and wild disposition, when thus unrestrainedly carried away; and then they offer me a grievous insult; for as if they were destitute of my help, they run to the profane Gentiles, and esteem as nothing my power, which would have been ready to help them, had they depended on me, and placed their salvation in my hand." He then reproaches their perfidy, that they were like unchaste women, who leave their husbands, and abandon themselves to lewdness. Then it follows, Though they do this, that is, "Though having despised my aid, they seek deliverance from the profane Gentiles, and though they despise me, and choose to submit themselves to adulterers rather than to keep their conjugal faith with me, I will yet gather them, when thus dispersed." The Lord here enhances the sin of the people; for he did not immediately punish their ingratitude and wickedness, but deferred doing so for a time; and in his kindness he would have led them to repentance, had not their madness been wholly incurable: though then they thus hire among the Gentiles, I will yet gather them, that is, "preserve them;" and for what purpose? That they may grieve a little, and that is, that they may not wholly perish, as persons running headlong into utter ruin; for they seemed designedly to seek their last destruction, when they were thus wilfully and violently carried away to profane nations. That is indeed a most dreadful tearing of the body, which cannot be otherwise than fatal. They shall, however, grieve a little; that is, "I will so act, that they may by degrees return to me, even by the means of moderate grief." We hence see more clearly why the Prophet said, that this grief would be small, which was to be from the burden of the king and princes. It was designed by the Israelites to excite the Assyrians immediately to war; and this would have turned out to their destruction, as it did at last; but the Lord suspended his vengeance, and at the same time mitigated their grief, when they were made tributaries. The king and his counsellors were constrained to exact great tributes; the people then grieved: but they had no other than a moderate grief that they might consider their sins and return to the Lord; yet all this was without any fruit. Hence the less excusable was the obstinacy of the people. We now perceive what the Prophet meant. It now follows Hosea 8:11 11. Because Ephraim hath made many altars to sin, altars shall be unto him to sin. The Prophet here again inveighs against the idolatry of the people, which was, however, counted then the best religion; for the Israelites, as it has been said were become hardened in their superstitions, and had long before fallen away from the pure and lawful worship of God. And we know, that where error has once prevailed, it attains firmness by length of time: hence the Israelites had become hardened in their perverted and fictitious worship. They thought that they did the most meritorious deed whenever they sacrificed, while at the same time, they provoked in this way the wrath of God more and more against themselves. And as they had become thus hardened, the Prophet says, that they multiplied for themselves altars for the purpose of sinning, and that there would be altars for them to sin It was (as I have already said) most difficult to persuade theme that their altars were for the purpose of sinnings and that the more attentive they were in worshipping God, the more grievously they sinned. We see how Papists of this day glory in their abominations. It is certain that they do nothing but what is accursed before God; for there reigns among them every kind of filthiness, and there is no purity whatever: they therefore continue to offend God as it were designedly. Put at the same time it is their highest holiness to multiply altars: the same also was the prevailing error in the Prophet's time. This was the reason why he said, that altars were multiplied in order to sin Who at this day can persuade the Papists, that many chapels as they build are so many sins by which they provoke the wrath of God? But the faithful ought to be content, not with one altar, (for there is now no need of an altar,) but they ought to be content with a common table. The Papists, on the contrary, build altars to themselves without end, where they sacrifice; and they think that God is thus bound to them as by so many chains: as many chapels as are under the papacy are, they think, so many holds for God, (dei carceres) and that God is there held inclosed. But if anyone should say, that so many fiends (Diabolos) dwell in such places, we know how furiously angry they would be. It is then no superfluous repetition, when the Prophet says, that altars were multiplied in order to sin; and then, that altars would be for sin: for in the second clause, he speaks of the punishment which God would inflict on superstitious men. In the first clause, he shows that their good intentions were frivolous, and that they were greatly deceived, when at their pleasure they devised for themselves various forms of worship. This is one thing. Then it follows, There shall then be to them altars to

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sin; as they would not willingly repent, nor embrace salutary admonitions, God would at last really show how much he valued what they called their good intentions; for now a dreadful vengeance was at hand, which would prove to them, that in increasing altars, they did nothing else but increase sins. It then follows -Hosea 8:12 12. I have written to him the great things of my law, but they were counted as a strange thing. The Prophet shows here briefly, how we ought to judge of divine worship, and thus intends to cut off the handle from all devices, by which men usually deceive themselves, and form disguises, when at any time they are reproved. For he sets the law of God, and the rule it prescribes, in opposition to all the inventions of men. Men think God unjust, except he receives as good and legitimate whatever they imagine to be so; but God, as it is said in another place, prefers obedience to all sacrifices. Hence the Prophet now declares, that all the superstitions, which then prevailed among the people of Israel, were condemned before God; for they obeyed not the law, but had spurious and perverted modes of worship, which they had invented for themselves. We then see the connection of what the Prophet says: he had said in the last verse, that they had multiplied altars for the purpose of sinning; but so great, as I have said, was the obstinacy of the people, that they would by no means bear this to be told to them; he then adds in the person of God, that his law had been given them, and that they had departed from it. We hence see, that there is no need of using many words in contending with the superstitious, who daringly devise various kinds of worship, and wholly different from what God commands; for they are to be distinctly pressed with this one thing, that obedience is of more account with God than sacrifices, and further, that there is a certain rule contained in the law, and that God not only bids us to worship him, but also teaches us the way, from which it is not lawful to depart. Since, then, the will of God is known and made plain, why should we now dispute with men, who close their eyes and wilfully turn aside and deign not to pay any regard to God? I have written then, the Lord says: and to give this truth more weight, he introduces God as the speaker. It would have indeed been enough to say, "God has delivered to you his law, why should you not seek knowledge from this law, rather than from your own carnal judgment? Why do you wish thus licentiously to wander, as if no restraint has been put upon you?" But it is a more emphatical way of speaking, when God himself says, I have written my law, but they have counted it as something foreign; that is, as if it did not belong to them. But he says, that he had written to Israel. He does not simply mention writing, but says, that the treasure had been deposited among the people of Israel; and the worse the people were, because they acknowledged not that so great an honor had been conferred on them, for this was their peculiar inheritance. I have written then my law, "and I have not written it indiscriminately for all, but have written it for my elect people; but they have counted it as something extraneous." For the word may be rendered in either way. He adds, The great things, or, the precious, or, the honorable things of my law. Had he said, "I have written to you my law," the legislator himself was doubtless worthy, to whom all ought to submit with the greatest reverence, and to form their whole life according to his will; but the Lord here extols his own law by a splendid eulogy, and this he does to repress the wickedness of men, who obscure its dignity and excellency: I have written, he says, the great things of my law "How much soever they may despise my law, I have yet set forth in it a wisdom which ought to be admired by the whole world; I have in it brought to light the secrets of heavenly wisdom. Since then it is so, what excuse can there be for the Israelites for despising my law?" He says, that they counted it as something foreign, when yet they had been brought up under its teaching, and the Lord had called them to himself from their very infancy. Since then they ought to have acknowledged the law of God as a banner, under which the Lord preserved them, he here reproaches them for having counted it as something extraneous. It then follows -Hosea 8:13 13. They sacrifice flesh for the sacrifices of mine offerings, and eat it; but the Lord does not accept them; now will he remember their iniquity, and visit their sins: they shall return to Egypt. Interpreters think that the Israelites are here derided because they trusted in their own ceremonies, and that their sacrifices are reproachfully called flesh. But we must see whether the words of the Prophet contain something deeper. For the word hvhv, ebeb, some rightly expound, in my judgment, as meaning "sacrifices," either burnt or roasted; it is a word of four letters. Others derive it from yhv, ieb, which signifies "to give gifts;" and hence they render thus, "sacrifices of my gifts;" and this is the more received opinion. I view the Prophet here as not only blaming the Israelites for putting vain trust in their own ceremonies, which were perverted and vicious; but also as adducing something more gross, and by which it could be proved, that their folly was even ridiculous, yea, to profane men and children. When we only read, The sacrifices of my gifts, which they ought to have offered to me, the sense seems frigid; but when we read, "The sacrifices of my burntofferings! They offer flesh", the meaning is, So palpable is their contempt, that they cannot but be condemned even by children. How so? Because for burnt-offerings they offer flesh to me; that is they fear lest any portion of the sacrifices should be lost: and when they ought, when offering burnt-sacrifices, to burn the flesh, they keep it entire, that they may stuff themselves. Hence they make a great display in sacrificing: and yet it appears to be palpable mockery, for they turn burnt-offerings into peace-offerings, that the flesh may remain entire for them to eat it. And no doubt, it has ever been a vice dominant in hypocrites to connect gain with superstitions. How much soever, then, idolaters may show themselves to be wholly devoted to God, they yet will take care that nothing be lost. The Prophet then seems now to reprove this vice; I yet allow that the Israelites are blamed for thinking that God is pacified by sacrifices which were of themselves of no value, as we have had before a similar declaration. But I join both views together -- that they offered to God vain sacrifices without piety, and then, that they offered flesh for burnt-offerings, and thus fed themselves and cared not for the worship of God. The sacrifices then of my burnt-offerings they offer; but what do they offer? Flesh. Nor does he seem to have mentioned in vain the word flesh. Some say that all sacrifices are here called flesh by way of contempt; but there seems rather to me to be a contrast made between burnt sacrifices and flesh; because the people of Israel wished to take care of themselves and to have a rich repast, when the Lord required a burnt-offering to be presented to him: and he afterwards adds, and they eat By the word eating, he confirms what I have already said, that is, that he here reproves in the Israelites the vice of being intent only on cramming themselves, and of only putting forth the name of God as a vain pretence, while they were only anxious to feed themselves. It is the same with the Papists of our day, when they celebrate their festivals; they indulge themselves, and think that the more they drink and eat, the more God is bound to them. This is their zeal; they eat flesh, and yet think that they offer sacrifices to God. They offer, then, their stomach to God, when it is thus well filled. Such are the oblations of the Papists. So also the Prophet now says, "They eat the flesh which they ought to have burned." The Lord, he says, will not accept them Here again he briefly shows, that while hypocrites thus make pretences, they are self-deceived, and will at last find out how vainly they have lied to God and men: "God will not accept them." He here repudiates, in the name of God, their sacrifices; for whatever they might promise to themselves, it was enough that they devised for themselves these modes of worship; for God had never commanded a word respecting them. It then follows, Now will he remember their iniquity, and visit their sins The Prophet denounces a future punishment, lest hypocrites should flatter themselves, when God's fury is not immediately kindled against them, for it is usual with them to abuse the patience of God. Hence Hosea now forewarns them, and says, "Though God may connive for a time, there is yet no reason for the Israelites to think that they shall be free from punishment: God will at length," he says, "remember their iniquity." He uses a common form of speaking, which everywhere occurs in Scripture: God is said to remember when he really, and as with a stretched-out hand, shows himself to be an avenger. "The Lord now spares you; but he will, in a short time, show how much he abominates these your impure sacrifices: He will remember, then, your iniquity. Visitation follows this remembering, as the effect the cause. They shall flee, he says, to Egypt The Prophet, I doubt not, intimates here, that vain would be all the escapes which the Israelites would seek; and though God might allow them to flee to Egypt, yet it would be, he says, without any advantage: "Go, flee to Egypt, but your flight will be useless." The Prophet expressed this distinctly, that people might know that they had to do with God, against whom they could make no defense, and that they might no longer deceive themselves by foolish imaginations. And though the people were blinded by so great an obstinacy, that this admonition had no effect; yet they were thus rendered the more inexcusable. It now follows -Hosea 8:14 14. For Israel hath forgotten his Maker, and builds temples; and Judah hath multiplied fenced cities: but I will send a fire upon his cities, and it shall devour the palaces thereof.

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Here the Prophet concludes his foregoing observations. It is indeed probable that he preached them at various times; but, as I have already said, the heads of the sermons which the Prophet delivered are collected in this book, so that we may know what his teaching was. He then discoursed daily on idolatry, on superstitions, and on the other corruptions which then prevailed among the people; he often repeated the same threatenings, but afterwards collected into certain chapters the things which he had spoken. The conclusion, then, of his former teaching was this, that Israel had forgotten his Maker, whilst for himself he had been building temples He says, that he forgot his Maker by building temples because he followed not the directions of the law. We hence see that God will have himself to be known by his word. Israel might have objected and said, that no such thing was intended, when he built temples in Dan and Bethel, but that he wished by these to retain the remembrance of God. But the Prophet here shows that God is not truly known, and that men do not really remember him, except when they worship him according to what the law prescribes, except when they submit themselves wholly to his word, and undertake nothing, and attempt nothing, but what he has commanded. What then the superstitious say is remembrance, the Prophet here plainly testifies is forgetfullness. The case is the same at this day, when we blame the Papists for their idols; their excuse is this, that what they set forth is in pictures and statues the image of God, and that images, as they say, are the books of the illiterate. But what does the Prophet answer here? That Israel forgot his Maker There was an altar in Bethel, and there Israel was wont to offer sacrifices, and they called this the worship of God; but the Prophet shows that each worship was accursed before God, and that it had no other effect than wholly to obliterate the holy name of God from the minds of men, so that the whole of religion perished. Remarkable then is this passage; for the Prophet says, that the people forgot God their Maker, when they built temples for themselves But what was in the temples so vicious, as to take away the remembrance of God from the world? Even because God would have but one temple and altar. If a reason was asked, a reason might indeed have been given; but the people ought to have acquiesced in the command of God. Though God may not show why he commands this or that, it is enough that we ought to obey his word. Now, then, it appears, that when Israel built for himself various temples, he departed from God, and for this reason, because he followed not the rule of the law, and kept not himself within the limits of the divine command. Hence it was to forget God. We now apprehend the object of the Prophet. Though then they were wont to glory in their temples, and there to display their pomp and splendor, and proudly to delight in their superstitions, yet the Prophet says, that they had forgotten their Creator, and for this reason only, because they had not continued in his law. He says, that they had forgotten God their Maker; by the word Maker, the Prophet alludes not to God as the framer of the world and the creator of men, but he applies it to the condition of the people. For, as we well know, the favor of God had been peculiar towards that people; he had not only made them, as a part of the human race, but also formed them a people to himself. Since then God had thus intended them to be devoted to him, the Prophet here increases and enhances their sin, when he says, that they obeyed not his word, but followed their own devices and depraved imaginations. Prayer Grant, Almighty God, that as we have already so often provoked your wrath against us, and thou hast in your paternal indulgence borne with us, or at least chastised us so gently as to spare us, -- O grant, that we may not become hardened in our wickedness, but seasonably repent and that we may not be drawn away after the inventions of our flesh, nor seek ways to flee away from you, but come straight forward to your presence, and make a humble, sincere, and honest confession of our sins, that you may receive us into favor, and that being reconciled to us, you may bestow on us a larger measure of your blessings, through Christ our Lord. Amen. Tenthy-third Lecture It remains for us to consider the second part of the last verse of the eighth chapter, in which the Prophet blames the tribe of Judah for multiplying fenced cities. This was not in itself condemnable before God; but the Prophet saw that the confidence of the people was transferred to these cities as it usually happens. Rare indeed is the example, when any people are well fortified, that they become not implicated in this charge of misplaced confidence. But as this vice in the tribe of Judah was well known, the Prophet does not here complain without reason, that they reposed their hope on their fortified cities, and thus deprived God of his just praise. And then he denounces a punishment. I will send fire upon his cities, and it shall devour his palaces. The meaning is, that when men turn away their minds from God, and rely on perishable things, a fatal destruction will at last follow; for the Lord will frustrate the hope of those who thus deprive him of his honor. This then is the meaning. Now follows the ninth chapter. Chapter 9 Hosea 9:1 1. Rejoice not, O Israel, for joy, as other people: for you have gone a whoring from your God, you have loved a reward upon every cornfloor. It is not known at what time the Prophet delivered this discourse, but it is enough to know that it is directed against the obstinate wickedness of the people, because they could by no means be turned to repentance, though their defection was, at the same time, manifest. He now declares that God was so angry, that no success could be hoped for. And this warning ought to be carefully noticed; for we see that hypocrites as long as God spares or indulges them, take occasion to be secure: they think that they have sure peace with God, when he bears with them even for a short time; and further, except the drawn sword appears, they are never afraid. Since, then, men sleep so securely in their vices, especially when the Lord treats them with forbearance and kindness, the Prophet here declares, that the Israelites had no reason to rejoice for their prosperity, or to flatter themselves under this cover, that the Lord had not immediately taken vengeance on them; for he says, that though all people under heaven were prosperous, yet Israel would be miserable, because he had committed fornication against his God. We now perceive the meaning of the Prophet. Israel, he says, rejoice not thou with exultations like the people; that is, "Whatever prosperity may happen to thee, though God may seem propitious by not afflicting thee, but kindly bearing with thee, -- nay, though he may bountifully nourish thee, and may seem to give thee many proofs of paternal favor, yet there is no reason for thee to felicitate thyself, for vain will be this joy, because an unhappy end awaits thee." You have committed fornication, he says, against thy God. This warning was very necessary. This vice, we know, has ever prevailed among men, that they are blind to their sins as long as the Lord spares them; and experience, at the present day, most fully proves, that the same disease still cleaves to our marrow. As it is so, let this passage of the Prophet awaken us, so that we may not rejoice, though great prosperity may smile on us; but let us rather inquire, whether God has a just cause of anger against us. Though he may not openly put forth his hand, though he may not pursue us, we ought yet to anticipate his wrath; for it is the proper office of faith, not only to find out from present punishment that God is angry, but also to fear, on account of any prevailing vices, the punishment that is far distant. Let us then learn to examine ourselves, and to make a severe scrutiny, even when the Lord conceals his displeasure, and visits us not for our sins. If, then, we have committed fornication against God, all our prosperity ought to be suspected by us; for this contempt, in abusing God's blessings, will have to be dearly bought by us. The comparison here made is also of great weight. As other people, says the Prophet. He means, that though God might pardon heathen nations, yet he would punish Israel, for less excusable was his apostasy and rebellion in having committed fornication against his God. That other nations wandered in their errors, was no wonder; but that Israel should have thus cast off the yoke, and then denied his God, that he should have broken and violated the fidelity of sacred marriage, -- all this was quite monstrous. It is then no wonder that God here declares, by the mouth of his Prophet, that though he spared other people, he would yet inflict just punishment on Israel. He then adds, Thou hast loved a reward upon every cornfloor He pursues the same metaphor, that Israel had committed fornication like an unchaste and perfidious woman. Hence he says, that they were like harlots, who are so enticed by gain, that they are not ashamed of their lewdness. He said yesterday, that the people had hired lovers; but now he says, that they were led astray by the hope of reward. These things are apparently contradictory; but their different aspect is to be noticed. Israel hired for himself lovers, when he purchased, with a large sum of money, a confederacy with the Assyrians; but, at the same time, when he worshipped false gods with the hope of gain, he was like strumpets, who prostitute their body to all kinds of filthiness, when any rewards entice them. But a question may be here moved, Why does the Prophet say that the reward is meretricious, when a plenty of corn is sought for? for he reproaches the Israelites for no other thing, but that they wished their floors to be filled with wheat. This seems not indeed to be in itself worthy of reproof, for who of us does not desire a fruitful increase of corn and wine? Nay, since the Lord, among other blessings, promises to give abundance of provision, it is certainly lawful to ask by supplications and prayers what he promises. But the Prophet calls it a wicked reward, when what God has promised to give is sought from idols. When therefore we depart from the one

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true God, and devise for ourselves new gods to nourish us and supply our food and raiment, we are like strumpets, who choose by lewdness to gain support, rather than to receive it from their own husbands. This is then to be like a woman whom her husband treats bountifully, and she casts her eyes on others, and seeks a filthy reward from adulterers. Such are idolaters. For God offers himself freely to us, and testifies that he will perform the part of a father and preserver; but the greater part, despising the blessing of God, flee elsewhere, and invent for themselves false gods, as we see to be done under the Papacy: for who are the patrons (nutricios -- nourishers) they implore, when either drought or any other adverse season threatens sterility and want? They have an innumerable multitude of gods to whom they flee. They are then strumpets who hunt for gain from adulterers; while, at the same time, God freely promises to be a husband to them, and to take care that nothing should be wanting. Since, then, they are not satisfied with the blessing of God alone, it is a meretricious lust, which is insatiable, and in itself filthy and disgraceful. We now then see what the Prophet repudiates in the people of Israel, and that is, They hoped for a larger abundance of corn from their idols than from the true God, as was the case with the idolaters mentioned by Jeremiah, “when we served,' they said, the queen of heaven, we abounded in wine and corn” (Jeremiah 44:17). They compared God with idols, and denied that they were so well and so sumptuously provided for when they worshipped God alone. Since, then, idolaters give honour to fictitious gods, so as to think them to be more liberal to them than the true God, this is the reason that the Prophet now so severely blames Israel, when he says that they loved a meretricious reward on all the floors of wheat. It then follows -Hosea 9:2 2. The floor and the winepress shall not feed them, and the new wine shall fail in her. God now denounces such a punishment as the Israelites deserved. They had been drawn away, as we have said, from the pure worship of God by allurements; they hoped for more profit from superstitions. Hence God shows, that he would on this account punish them by taking away from them their wine and corn, as we have already noticed in Hosea 2: for it is the only way by which the Lord restores men to a sane mind, or at least renders them inexcusable, to deprive them of his blessings. The harlot, as long as gain is to be had, as long as she surpasses all honest and chaste matrons in her dress and mode of living, is pleased with herself and blinded by her own splendor; but when she is reduced to extreme want, when she sees herself to be the laughing-stock of all, and when she drags a miserable life in poverty, she then sighs and owns how infatuated she had been in leaving her husband. So the Lord now declares by his Prophet, that he would thus deal with the Israelites, that they might no longer please themselves with such delusions. Hence he says, The floor and the wine-press shall not feed them, and the new wine shall disappoint them, (mentietur illis -- shall lie to them;) -- that is, the vineyards shall not answer their expectation. It is the same as though he said, "As these men regard only their stomach, as they deem nothing of any moment but provision, therefore the floor and the wine-press shall not feed them; I will deprive them of their support, that they may understand that they in vain worship false gods." Let us take a common similitude: We see some boys so disingenuous as not to be moved either by disgrace or even by stripes; but as they are subject to the cravings of appetite, when the father deprives them of bread, they nearly lose all hope. Stripes do no good, all warnings are slighted; but when the boy who loves excess sees that bread is denied him, he finds out that his father's displeasure ought to be feared. Thus God corrects men addicted to excessive indulgence; for they are so insensible, that no other remedy can do them any good. We now, then, apprehend the meaning of the Prophet. He first reproaches the Israelites for loving a reward, for hastening after fictitious gods, that they might glut themselves with great abundance of things: but when the Lord saw that they had become stupefied in their fatness, he said, "I will deprive them of all their provisions; neither wine nor wheat shall be given them; this want will at length drive them to repentance." We hence see how the Lord deals with men according to their disposition. And his manner of speaking ought to be noticed; he says, that neither the floor nor the wine-press shall feed them. He does not say, that the fields shall be barren; he does not say, that he would send hail or storm; but he says, that neither the floor nor the wine-press shall feed them; and further, that the new wine shall disappoint them; that is, when they shall think themselves to be blessed with all plenty, when the harvest shall appear abundant, and when they shall have already, by anticipation, swallowed up the large produce of their vineyards, all this shall come to nothing; for neither the floor nor the wine-press shall feed them; nay, the very wine which they thought to have been prepared shall disappoint them. It follows -Hosea 9:3 3. They shall not dwell in the Lord's land; but Ephraim shall return to Egypt, and they shall eat unclean things in Assyria. The Prophet proclaims here a heavier punishment -- that the Lord would drive them into exile. It was indeed a dreadful repudiation, when they were deprived of the land of Canaan, which was the Lord's rest, as it is called in the Psalms, (Psalm 132:14.) While they dwelt in the land of Canaan, they lived as it were in the habitations of God, and could have a sure hope that he would be a father to them: but when they wer thence expelled, the Lord testified that he regarded them as aliens; it was the same as when a father disinherits his son. The Prophet now threatens them not only with the want of food, but also with repudiation, which was far more grievous -They shall not dwell, he says, in the Lord's land There is an elegant play on words in the verbs here used; ysvv, ishebu, and vsv, usheb; the one is from ysv, isheb, and the other from svv, shub. They shall not dwell in the Lord's land; but Ephraim shall return into Egypt:' and the other circumstance is still more dreadful. In Assyria they shall eat what is unclean; for it was the same as if the Lord intended to blend that holy people with the profane Gentiles, so that there should be afterwards no difference; for the uncleanness of which the Prophet speaks would have the effect of destroying the distinction which the adoption of God made between that people and the profane nations. It was indeed by badges that the Lord retained the people of Israel, when he ordered them to abstain from unclean meats: but when they differed nothing, as to common food, from the Gentiles, it was evident that they were rejected by God, and that the holiness which belonged to them through the free covenant of God was obliterated. They shall eat, then, what is unclean in Assyria; that is, "They shall not now be under my care and protection; they shall live according to their own will, as the other nations. I have hitherto preserved them under some restraint; but now, as they will not bear to live under my law, they shall have their own liberty, and shall be profane like the rest of the world, so that they shall become involved in all the defilements and pollutions of the Gentiles." This is the meaning. And now we ought to consider, whether it be right, when we are among idolaters, to conform to the rites approved by them. This place, no doubt, as other places, most clearly shows, that nothing more grievous can happen to us than the doing away of all difference between us and the profane despisers of God, even in the outward manner of living. Had the Prophet said, "The Israelites shall now be hungry in a far country; -- the Lord has hitherto fed them with plenty, for he has performed what he had formerly promised by Moses; this land has in every way been blessed, and has supplied us with great abundance of wine, wheat, and oil; yea, honey has flowed like water; but they shall now be constrained to pine away with want among their enemies:" -- Had the Prophet said this, it would have been a grievous and severe denunciation; but now he fills them, as it has been already said, with much greater horror, for he says, They shall eat what is unclean.' There seemed to be some great importance belonging to the external rite: but the outward profession was the badge of divine adoption. When therefore the people loosened the reins and ate indiscriminately any meat, and made no choice according to the directions of the law, then the distinction was removed, so that they ceased to be the people of God. It is the same also, at this day, with those who turn aside from a sincere profession of their faith and associate with the Papists; they renounce, as far as they can, the favour of God, and abandon themselves to the will of Satan. Let us then know that it is a dreadful judgement of God, when we are not allowed to profess our faith by outward worship; and when the ungodly so rule, as to put us under the necessity of which the Prophet here speaks, even of eating unclean things, that is, of being implicated in their profane superstitions. It is then a favour, to be highly valued, when we are permitted to abstain from all defilements and to worship God purely, so that no one may contaminate himself by dissimulation: but when we are compelled, under the tyranny of the ungodly, to conform to impure superstitions, it is a sign of the dreadful judgement of God; and there is nothing by which any one can excuse himself in this respect or extenuate his fault, as many do, whoyet conscience bites within, though they deem it sufficient to spread forth their own excuses before the eyes of men. But there is nothing by which such men can either flatter themselves, or dazzle the eyes of the simple; for it is an extreme reproach, when people, who ought to be sacred to God and to profess outwardly his pure worship, suffer themselves to be polluted with unclean food. It follows -Hosea 9:4 4. They shall not offer wine offerings to the Lord, neither shall they be pleasing unto him: their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread for their soul shall not come into the house of the Lord.

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It is uncertain whether the Prophet testifies here, that they should lose their labour and their oil (as they say) when they sacrificed to God; or whether he declares what would be the case when they had been driven into exile. Both views seem probable. Now, if we refer the words of the Prophet to the time of exile, they seem not unsuitable, They shall not then pour out wine to Jehovah, and their sacrifices shall not be acceptable to him; no oblation shall come any more to the temple of Jehovah." And thus many understand the passage; yet the former sense is the most appropriate, as it may be easily gathered from the context. The Prophet says, that they shall not pour out wine to Jehovah, and that their sacrifices shall not be acceptable to him; and then he adds, All that eat shall be polluted It seems not by any means applicable to exiles, that they should vainly endeavour to pour out wine to God; for their religion forbade them to do such a thing. Further, when he says their sacrifices shall be to them as the bread of mourners, -- this must also be understood of sacrifices, which they were wont daily to offer to God; for in exile (as it has been said) it was not lawful for them to make any offering, nor had they there an altar or a sanctuary. What, then, is the meaning of the Prophet, when he says, "All that eat of their sacrifices shall be polluted"? We must know that the Prophet speaks here of the intermediate time, as though he said, "What the Israelites now sacrifice is without any advantage, and God is not pacified with these trifles for they bring polluted hands, they change not their minds, they obtrude their sacrifices on God, but they themselves first pollute them." Of this same doctrine we have already often treated; I shall not then dwell on it now; but it they were vain expiations which God did not regard, but deemed as worthless. They shall not then pour out wine to God. There is an important meaning in this sentence; for it is certain that as long as the Israelites lived in their country, they were sedulous enough in the performance of outward worship, and that drink-offerings were not neglected by them. Since, then, this custom prevailed among them, the Prophet must be speaking here only of the effect, and says, that they exercised themselves in vain in their frivolous worship, for they poured not out wine to Jehovah, that is, their libation did not come to Jehovah; and he explains himself afterwards, when he says, Their drink-offerings shall not be pleasant to him However much, then, the Israelites might labour, the Prophet says that their labour would be fruitless, for the Lord would reject whatever they did. He then adds what is to the same purpose, their sacrifices shall be unto them as the bread of mourners; all that eat shall be polluted; that is, all their sacrifices are polluted. The Prophet now shows more clearly, not that there would be no sacrifices, but that they would be in vain, because the Lord would abominate them, and would repudiate all the masks which they would put on in his presence, and under the cover of which they withdrew themselves from their allegiance to him. The reason is, because when any one unclean touches pure flesh, he pollutes it by his uncleanness. God then must necessarily abominate whatever impure men offer, unless they seek to purify their minds. And this principle has ever prevailed among the very blind, -An impious right hand does not rightly worship the celestials. (Non bene coelestes impia dextra colit.) These words, which spread everywhere, have been witnesses of the common feeling; for the Lord intended to draw out men, as it were, from their converts, when he forced them to make such a confession. It is no wonder that the Prophet now says (as this truth is also often taught in Scripture) that the sacrifices of the people, who continued in their own perfidy, would be like the bread of mourners; as Isaiah says, “When one kills an ox, it is the same as if he slew a man; when one sacrifices a lamb, it is the same as if he killed a dog” (Isaiah 66:3) He compares sacrifices to murders; nor is it to be wondered at, for it is a more atrocious crime to abuse the sacred name of God than to kill a man, and this is what ungodly men do. Then he says, "If any one eats, he will be polluted." He enlarges on what he said before, and says that if any one clean should come, he would be polluted by being only in company with them. We now see how sharply the Prophet here arouses hypocrites, that they might now cease to promise to themselves what they were wont to do, and that is, that God would be propitious to them while they pacified him with their vain things. "By no means," he says; "nay, there is so much defilement in your sacrifices, that they even contaminate others who come, being themselves clean." But it may be asked, Can the impiety of others pollute us, when we afford no proof of companionship, nor by dissimulation manifest any consent? when we then abstain from all superstition, does society alone contaminate us? The answer is easy: The Prophet does not avowedly discuss here how another's impiety may contaminate men who are clean; but his object was to show in strong language how much God abhors the ungodly, and that not only he is not pacified with their sacrifices, but also holds them as the greatest abominations. But with regard to this question, it is certain that we become polluted as soon as we content to profane superstitions: yet when ungodly men administer either holy baptism or the holy supper, we are not polluted by fellowship with them, for the deed itself has nothing vicious in it. Then the act only does not pollute us, nor the hidden and inward impiety of men. This is true: but we are to understand for what purpose the Prophet said, that all who eat of their sacrifices shall be polluted. He proceeds with the same subject, Their bread for their souls etc. This clause, "for their soul," may be explained in two ways. In saying, Bread for their soul, the Prophet spoke by way of contempt; as though he said, "Let them serve themselves and their stomach with bread, and no more offer it to God; let them then satiate themselves with bread, for they cannot consecrate to God their bread, when they themselves are unclean." But I am inclined to follow what has been more approved, that bread for their soul shall not come to the house of the Lord; for men,we know, are then wont to offer their sacrifices to God to reconcile themselves to him, or at least to present emblems of their expiation: hence the Prophet says, that bread is offered for the soul according to the directions of the law; but that the ungodly could not bring bread into the house of Jehovah, because the Lord excludes them, as it were, by an interdict. Not that hypocrites keep away, for we see how boldly they thrust themselves into the temple; nay, they would occupy the first place; but the Lord yet forbids them to come to his presence. This is the reason why he says, that the bread of the ungodly shall not come before God, though in appearance their oblations glitter before men. It follows -Hosea 9:5 5. What will you do in the solemn day, and in the day of the feast of the Lord? The Prophet here alludes again to their exile, and shows how deplorable the condition of the people would be, when deprived of all their sacrifices. It is indeed true that the Israelites, when they changed the place of the temple, and when new and spurious rites were introduced by Jeroboam, became wholly rejected, so that from that time no sacrifice pleased God, for they sacrificed to idols and demons and not to God, as it is elsewhere stated, (Deuteronomy 32:17) but yet, as they had some kind of divine worship, as circumcision remained, and sacrifices were offered, as it were, by Moses' command, and they boasted themselves to be the children of Abraham and lived in the holy land, they were satisfied with their condition. But when in exile they saw no sign of God's favour, when they were deprived of the temple and altar and all sacrifices, when on every side mere solitude and waste met their eyes, when God thus manifested that he was far removed from them, great sorrow must have entered their hearts. Hence the Prophet says, What will ye do in the solemn day? And he expressly mentions solemn and festal-days. "If the morning and the evening oblation, which is wont to be made, will not be remembered, and if the other sacrifices will not occur to your minds, what will you do when the festal days will come? for the Lord will then show that he has nothing to do with you." For the trumpets sounded on the festivals, that the people might come from the whole land into the temple; and it was, as it were, the voice of God, sounding from heaven: but when the feast-days were forgotten, when there were no holy assemblies, it was the same as if the Lord, by commanding silence, had proved that he no longer cared for the people. That the Israelites then might not think that exile only was threatened to them, the Prophet here shows that something worse was connected with it, and that was, that the Lord would wholly forsake them, and that there would exist no token of his presence, as though they were cut off from the Church. What then will ye do on the solemn day, on the day of Jehovah's festivity? That is, "Do you think that something of an ordinary kind is denounced on you when I speak of exile? The Lord will indeed take away the whole of your worship, and will deprive you of all the evidences of his presence. What then will you do? But if a brutish stupor should so occupy your minds, that this should not recur to your thoughts daily, the solemn and festal-days will at least constrain you to think how dreadful it is, that you have nothing remaining among you, which may afford a hope of God's favour." We now apprehend the meaning of the Prophet. We hence learn what I have said before, that nothing worse can happen to us in this world, than to be scattered without any order, when no outward evidence appears by which the Lord collects us to himself. It would therefore be better for us to be deprived of meat and drink, and to go naked, and to perish at last through want, than that the exercises of religion, (exercita pietatis -- exercises of religion) by which the Lord holds us, as it were, in his own bosom, should be taken away from us. When therefore we are deprived of these aids, and God thus hides his face from us, and mournful waste discovers to us dread on every side, it is an extreme calamity, an evidence of the dreadful judgement of God. Let us then learn, when our flesh is touched, when sterility or some other evil impends over us -- let us learn to dread this

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deprivation still more, and to fear lest the Lord should deprive us of our festal-days; that is, take away all the aids of religion by which he holds us together in his house, and shows us to be a part of his Church. This then, in the last place, ought to be noticed: what remains we shall consider in our next lecture. Prayer Grant, Almighty God, that inasmuch as you draw us at this time to yourself by so many chastisements, While we are yet insensible, through the slothfulness and the indolence of our flesh, -- O grant, that Satan may not thus perpetually harden and fascinate us; but that we, being at length awakened, may feel our evils, and be not merely affected by outward punishments, but rouse ourselves, and feel how grievously we have in various ways offended you, so that we may return to you with real sorrow, and so abhor ourselves, that we may seek in you every delight, until we at length offer to you a pleasing and acceptable sacrifice, by dedicating ourselves and all we have to you, in sincerity and truth, through Jesus Christ our Lord. Amen. Twenthy-fourth Lecture Hosea 9:6 6. For, lo, they are gone because of destruction: Egypt shall gather them up, Memphis shall bury them: the pleasant places for their silver, nettles shall possess them: thorns shall be in their tabernacles. The Prophet confirms here what is contained in the last verse, that is, that the Israelites would at length find that the Prophets had not in vain threatened them, though they at the time heedlessly despised the judgement of God. Lo, he says, they have departed: he speaks of the exile as if it had already taken place, when it was only nigh at hand. The Israelites were then dwelling in their own country, he yet speaks of them as having already gone away. But he sets forth the certainty of the prediction by this manner of speaking, that profane men might cease to promise themselves impunity when God summons them to his tribunal: yea, he shows that he was already armed to take vengeance: "They have gone away," he says, "on account of desolation." Then he adds, Egypt shall gather them To gather here is to be taken in a bad sense; for it means the same as trousser (to pack up, to bundle) in our language; and it is often taken in this sense by the Prophets, when mention is made of destruction: and this appears still clearer from the word, burying, which the Prophet immediately subjoins. Egypt shall gather them: He certainly speaks not of a kind retreat, but declares that Egypt would be a sepulchre to them, in which they should remain shut up: and thus he takes away from them any hope of deliverance. The Israelites expected that they should find shelter for a season in Egypt, when they bent their course there for fear of their enemies. The Prophet now shows that they would be disappointed in dreaming of a return, for they would remain there gathered up; that is, a free return, as they imagined, would not be allowed them, but a perpetual habitation, yea, a grave. Egypt will gather them, Memphis will bury them.' There is a striking correspondence between the words here used, qvr, kober, and qvph, kobets,. By the first the Prophet signifies that they should be shut up, so as to be, as it were, bound and fixed to a place; and then he adds that they should be buried. He then says, The desirable place of their silver the nettle shall possess, as by hereditary right, and the thorn, etc.; some render it paliurus; but I follow what is more received, the thorn then shall be in their tabernacles The meaning is, that the Israelites would be exiles and sojourners, not for a short time, but that their exile would be so long that their land would become waste and uncultivated; for neither nettles nor thorns grow in an inhabited place. Hosea then declares that their land would be deserted and without inhabitants, for nettles and thorns would occupy it instead of men. Now it tended greatly to increase the sorrow of exile, that the hope of return was cut off from them; and God had also declared that Egypt, where they had promised a refuge for themselves, would be to them like a grave. And thus it happens for the most part to the ungodly, who retake themselves to vain solaces, that they may escape the vengeance of God; for they throw themselves into deep labyrinths; where they think to find a harbour of rest for a time, and a commodious habitation; but there they find either a gulf or a grave. This is the meaning. Let us proceed -Hosea 9:7 7. The days of visitation are come, the days of recompence are come; Israel shall know it: the prophet is a fool, the spiritual man is mad, for the multitude of thine iniquity, and the great hatred. The Prophet, by saying that the days of visitation had come, intended to shake off from hypocrites that supine torpor of which we have often spoken; for as they were agitated by their own lusts, and were in a state of continual fervour, so they hardened themselves against God's judgement, and, as it were, covered themselves over with hardness. It was then necessary to deal roughly with them in order to break down such stubbornness. This is the reason that the Prophet repeats so often and in so many forms what might be expressed in this one sentence -That God would be a just avenger. Hence he cries out here, that the days of visitation had come. For when the Lord spared them, as sacred history relates, and as we said at the beginning, (and under the king Jeroboam the second, the son of Joash, their affairs were prosperous,) their pride and contempt of God the more increased. Since then they thought themselves to be now beyond the reach of harm, the Prophet declares that the days had come. And there is here an implied contrast in reference to the time during which the Lord had borne with them; for as the Lord had not immediately visited their sins, they thought that they had escaped. But the Prophet here distinguishes between time and time: "You have hitherto thought," he says, "that you are at peace with God; as if he, by conniving at the sins of men, denied himself, so as not to discharge any more the office of a judge: nay, there is another thing to be here considered, and that is, that God has certain days of visitation, which he has fixed for himself; and these days are now come." And he again teaches the same thing, The days of retribution have come He uses another word, that they might know that they could not go unpunished for having in so many ways provoked God. For as the Lord disappoints not the hope of his people, who honour him; so also there is a reward laid up for the ungodly, who regard as nothing his judgement. "God will then repay you what you have deserved, though for a time it may please him to suspend his judgement." Then he says, Israel shall know This is the wisdom of fools, as it is said even in an old proverb; and Homer has also said, pathon de te nepios egno, (Even the foolish knows when he suffers.) The foolish is not wise, except when he suffers. Hence the Prophet says, that Israel, when afflicted, would then perceive that instruction had been despised, and that all warnings had been trifled with, at least had not been regarded. Israel then shall know; that is, he shall at length, when too late, understand that he had to do with God, even when the time of repentance shall be no more. The meaning then is that as the ungodly reject the word of God, and obey not wise admonitions and counsels, they shall at length be taken to another school, where God teaches not by the mouth but by the hand. Whosoever then does not now willingly submit to his teaching, shall find God to be a judge, and shall not escape his hand. They who join what follows elicit this meaning, Israel shall know the Prophet to be foolish, the man of the spirit to be mad; that is, Israel shall then understand that he was deluded by flatteries, when the false Prophets promised that all things would be prosperous. We indeed know that they catched at those prophecies which pleased their ears; for which Micah also reproves them; hence he calls those who gave hope of a better state of things, the Prophets of wine and oil and wheat, (Micah 2:11.) The world wishes to be ever thus deceived. Since then there were many in Israel, who by their impositions deceived the miserable, he says, Israel shall at last know that he has been deluded by his own teachers. If we receive this sense, there is then here a reproof to Israel for thinking that the vengeance of God was in some way restrained, when the false Prophets said that he was pacified, and that there was no danger to be feared. For do not men in this way stultify themselves? And how gross is their stupidity, when they think that God's hands are tied, when men are silent, or when they perfidiously turn the truth into a lie? And yet even at this day this disease prevails in the world, as it has prevailed almost in all ages. For what do the ungodly seek, but to be let alone in their sins? When mouths are closed, they think that they have gained much. This madness the Prophet derides, intimating that those profane men, who have such delicate ears, that they can bear no words of reproof, shall at last know what they had gained by hiring prophets to flatter them. We hence see, in short, that the adulations, by which the ungodly harden themselves against God, will be to them the occasion of a twofold destruction; for such fallacies dementate them, so that they much more boldly provoke against themselves the wrath of God. But if we read the two clauses apart, the rendering will be this, "The Prophet is a fool, the man of the spirit is mad." And as to the matter itself, there is not much difference. I will not then dwell on the subject; for when we are agreed as to the design of the Prophet and the truth remains the same, it is vain, at least it is of no benefit, to labour very anxiously about the form of the sentence. If then we begin a sentence with these words, 'vyl hnvy', avil enebia, the sense will be this, "I know that the Prophets promise impunity to you; but they who thus hide your sins, and cover them over as with plasters, are insane men, yea, they are wholly infatuated. There is then no reason why their flatteries should delight you; for the event will show that they are mere absurdities and idle ravings." We now see that there is no great difference in the sense: for this remains still unaltered, that there were many flatterers among the people, who made it their business to lie, that they might thus procure

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the favour of the people; and this ambition has prevailed in all ages: and sometimes also cupidity of avarice takes such hold on men, that they use a meretricious tongue, and excuse all vices however grievous, and elude all threatening. This is what the Prophet shows in the first place; and then he shows, that men without any advantage indulge their vices, when there is no one severely to reprove them, or boldly to exhort them to repent; and that though all the Prophets should give them hope of safety they should yet perish: for men cannot by their silence restrain God from executing at last his judgement. Nay, we must remember this,that God spares men when he does not spare them; that is, when he chastises them, when he reproves their sins, and when he constrains them by terror, he then would spare them. And again, when God spares, he does not spare; that is, when he connives at their sins, and leaves men to their own will, to grow wanton at their pleasure, without any yoke or bridle, he then by no means spares them, for he destines them for destruction. "The man of the spirit," some render "the man of the wind;" and some "the fanatical man;" but they are in my judgement mistaken; for the Prophet, I doubt not, uses a respectful term, but yet by way of concession. He then calls those the men of the spirit who were by their office prophets, but who abused that title, as those who at this day call themselves pastors when they are really rapacious wolves. The Prophets, as we know, always declared that they did not speak from their own minds but what the Spirit of God dictated to them. Hence they were men of the Spirit, that is, spiritual men: for the genitive case, we know, was used by the Hebrews to express what we designate by an adjective. The Prophets then were the men of the Spirit. He concedes this name, in itself illustrious and honourable, to impostors; but in the same sense as when I speak generally of teachers; I then include the false as well as the true. This then is the real meaning of the expression, as we may gather from the context: for he says the same thing twice, 'vyl hnvy', avil enebia, Fool is the Prophet, and then, msg 'ys hrvch, moshigo aish eruch, Mad is the man of the spirit As he spoke of a Prophet, so he now mentions the same by calling him a man of the spirit, or a spiritual man. At the end of the verse he adds, For the multitude of thine iniquity, for great hatred, or, much hatred; for it may be rendered in these two ways. Here the Prophet shows, that though the false Prophets stultified by their fallacies the people, yet this could by no means avail for an excuse or for extenuating the fault of the people. How so? Because they suffered the punishment of their own impiety. For whence comes it, that the Lord takes away his light from us, that after having once shown to us the way of salvation, he turns suddenly his back on us, and suffers us to go astray to our perdition? How does this happen? Doubtless, because we are unworthy of that light, which was a witness to us of God's favour. For as much then as men through their own fault procure such a judgement to themselves, the Lord neither blinds them nor gives to Satan the power of deluding them, except when they deserve such a treatment. Hence the Prophet says, For the multitude of thine iniquity and for thy crimes, by which thou hast excited against thyself the wrath and hatred of God. We hence see how frivolous are the pretences by which men clear themselves, when they object and say that they have been deceived and that if their teachers had been faithful and honest, they would have willingly obeyed God. When therefore men make these objections, the ready answer is this, that they had been deprived of true and faithful teachers, because they had refused the favour offered to them, and extinguished the light, and as Paul says, preferred a lie to the truth; and that they had been deceived by false Prophets, because they willingly hastened to ruin when the Lord called them to salvation. We now then understand the import of what is here taught. The Prophet says, in the first place, that the day of vengeance was now at hand, because the Lord by forbearance could prevail nothing with the obstinate. He then adds, that as all threatenings were despised by the people, and as they were deaf to every instruction, they would at length know that God had not spoken in vain but would perceive that their were justly treated; for the Lord would not now teach them by his word, but by scourges. He adds, in the third place, that the Prophet was foolish and delirious, and also, that they who boasted themselves to be the men of the spirit were mad: by which expressions he meant that the flatteries, by which the people were lulled asleep were foolish; for God would not fail at last, when the time came, to execute his office. And, lastly he reminds them that this would happen through the fault of the people, that there was no reason for them to trace or to ascribe the cause of the evil to anything else; for this blindness was their just punishment. The Lord would have never permitted Satan thus to prevail in his own inheritance, had not the people, by the immense filth of their sins, provoked God for a long time, and as it were with a determined purpose. It now follows -Hosea 9:8 8. The watchman of Ephraim was with my God: but the prophet is a snare of a fowler in all his ways, and hatred in the house of his God. Interpreters obscure this verse by their various opinions. Almost all suppose a verb to be understood that Ephraim "had set" a watchman. But I see no need to make any change in the words of the Prophet: I therefore take them simply as they are. Now some think that there is here a comparison between the old Prophets who had not turned as from God's command, and those flatterers who pretended the name of God, while they were the ministers of Satan to deceive. They therefore thus distinguish them, The watchman of Ephraim was with my God; that is, there was a time formerly when the watchmen of Ephraim were connected with God, and declared no strange doctrine, when they drew from the true fountain all that they taught; there was then a connection between God and the Prophets, for they depended on the mouth of God, and the Prophets delivered to the people, as from hand to hand, whatever God commanded; there was then nothing corrupt, or impure, or adventitious in their words. But now the Prophet is a snare of a fowler; that is, the dice is turned, a deplorable change has taken place; for now the Prophets lay snares to draw people by their disciples into destruction; and this abomination bears rule, that is, this monstrous wickedness prevails in the temple of God: these Prophets live not in caves nor traverse public roads, but they occupy a place in the temple of God; so that of the sacred temple of God they make a brothel for the impostures of Satan. Such is their view. But I read the verse as connected together, The watchman of Ephraim, who ought to have been with God, even the Prophet, is a snare of a fowler on all his ways The former view would have indeed met my approbations did not the words appear to be forced; and I do not love strained meanings. This is the reason which prevents me from subscribing to an exposition which in itself I approve, as it embraces a useful doctrine. But this simple view is more correct, that the watchman of Ephraim, a Prophet, is a snare of a fowler: and he adds, with God; for it is the duty of teachers to have nothing unconnected with God. Hosea then shows what Prophets ought to do, not what they may do. A Prophet then is he who is a watchman of Israel; for this command, we know, is given in common to all Prophets -- to be as it were on their watch-tower, and to be vigilant over the people of God. It is therefore no wonder that the Prophet dignifies with his own title all those who were then teachers among God's people. But he thus doubles their crime, by saying that they were only keen and sharp-sighted to snare the people. Then the watchmen of Israel, the Prophet, who was placed on the watch-tower to watch or to exercise vigilance over the safety of the whole people -- this Prophet was a snare of a fowler! But he triplicates the crime when he says, With my God: for as we have already observed, teachers could not faithfully discharge their office, except they were connected with God, and were able truly to testify that they brought forth nothing that was invented, but what the Lord himself had spoken, and that they were his organs. We now then apprehend the real meaning of the Prophet; and according to this view there is nothing strained in the words. The Prophet also thus confirms what he had said before, that the Prophets were fools, that is, that their prophecies would at length appear empty and vain; for they could not prevent God from inflicting punishment on the wicked by their fallacious flatteries; he confirms this truth when he says, The watchmen of Ephraim is a snare of a fowler on all his ways: that is, he ought to have guided the people, and to have kept them safe from intrigues. But now the people could not move a foot without meeting with a snare; and whence came this snare but from false doctrine and impostures? What then was to be at last? Could the snares avail to make them cautious? By no means; but Satan thus hunts his prey, when he soothes the people by his false teachers, and keeps them, as it were, asleep, that they may not regard the hand of God. There was then no reason for the Israelites to think well of the fowlers by whom they were drawn into ruin. This indignity is more emphatically expressed, when he says, that there was a detestable thing in the temple of God There was not, indeed, a temple of God in Bethel, as we have often said; but as the people were willing to pretend the name of God, the Prophet, conceding this point, says, that these abominations were covered over by the pretence. There is then no need anxiously to inquire here, whether it was the temple at Samaria or at Bethel, or the house and sanctuary of God; for a concession proves not a thing to be so, but it is to speak according to the general opinion. So then the Prophet does not without reason complain, that the place, on which was inscribed the name of God, was profaned, and that, instead of the teaching of salvation, there was fowling everywhere, which drew the people into apostasy, and finally into utter ruin. It follows -Hosea 9:9 9. They have deeply corrupted themselves, as in the days of Gibeah: therefore he will remember their iniquity, he will visit their sins. Hosea declares here, that the people were so sunk in their vices, that they could not be drawn out of them. He who has fallen can raise up himself when one extends a hand to him; and he who strives to emerge from the mire, finding a helper to assist him, can plant his foot again on solid ground: but when he is cast into a gulf, he has

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no hope of a recovery. I extend my hand in vain, when one sinks in a shipwreck, and is fallen into the deep. So now the Prophet says, that the people were unhealable, because they were deeply fixed; and further, because they were infected with corruptions. He therefore intimates that their diseases were incurable, that they had struck roots so deeply, that they could by no means be cleansed. They were then deeply fixed, and were corrupt as in the days of Gibeah The Gibeonites, we know, were so fallen, that their city differed nothing from Sodom; for unbridled licentiousness in all kinds of vices prevailed there, and lusts so monstrous reigned among them, that there was no distinction between good and evil, no shame whatever. Hence it was, that they ravished the Levite's wife, and killed her by their filthy obscenities: and this was the cause of that memorable slaughter which nearly demolished the whole tribe of Benjamin. The history is related in the Book of Judges 19, 20, 21; and it deserved to be recorded, that people might know what it is not to walk with care and fear in obedience to the Lord. Who could indeed have believed that a people taught in the law of God could have fallen into such a state of madness as this city did, which was nigh to Jerusalem, the destined place of the temple, though not yet built? and, not to mention the temple, who could have thought that this city, which was in the midst of the people, could have been so demented, that, like brute beasts, they should abandon themselves to the filthiest lusts? nay, that they should have been more filthy than the beasts? For monstrous lusts, as I have said, were there left unpunished, as at Sodom and in the neighbouring cities. The Prophet says now, that the whole of Israel had become as corrupt as formerly the citizens of Gibeah. Deeply sunk, then, were the Israelites in their vices, and were as addicted as the inhabitants of Gibeah to their corruptions. What, then, is to follow? God, he says, will remember their iniquities, and will visit their sins The Prophet means two things first, that as the Israelites were wholly disobedient, and would receive no instruction, God would in no other way deal with them, as though he said, "The Lord will no longer spend labour in vain in teaching you, but he will seize the sword and execute his vengeance; for ye are not worthy of being taught by him any longer; for his teaching is counted a mockery by you." This is one thing; and the other is, that though God had hitherto spared the people of Israel, he had not yet forgotten the filth of sins which prevailed among them. Hence God, he says, will at length remember and, as he had said before, will visit your sins. We now then perceive the simple meaning of the Prophet. But let us hence also learn to rouse ourselves; and let us, in the first place, notice what the Prophet says of the Israelites, that they were deeply fixed; for men must be filled with contempt to God, when they thus descend, as Solomon says, (Proverbs 18:4,) to the deep. Let’s then each of us stir up himself to repentance and carefully beware lest he should descend into this deep gulf. But since he says, "the Lord will remember and will visit", let us know that they are greatly deceived who indulge themselves as long as the Lord mercifully bears with their sins; for though he may for a time conceal his displeasure yet an oblivion will never possess him: but at a fit time he will remember, and prove that he does so by executing a just punishment. Prayer Grant, Almighty God, that as you shine on us by thy word, we may not be blind at mid-day, nor willfully seek darkness, and thus lull our minds asleep: but that exercising ourselves in your word, we may stir up ourselves more and more to fear your name, and thus present ourselves and all our pursuits, as a sacrifice to you, that you may peaceably rule, and perpetually dwell in us, until you gather us to your celestial habitation, where there is reserved for us eternal rest and glory, through Jesus Christ our Lord. Amen. Twenty-Fifth Lecture Hosea 9:10 10. I found Israel like grapes in the wilderness; I saw your fathers as the first ripe in the fig tree at her first time: but they went to Baalpeor, and separated themselves unto that shame; and their abominations were according as they loved. In this verse God reproves the Israelites for having preferred to prostitute themselves to idols, rather than to continue under his protection, though he had from the beginning showed his favour to them; as though he had said that they having been previously favoured with his free love, had transferred their affections to others; for he says, that he had found them as grapes in the wilderness. The word wilderness, ought to be joined with grapes, as if he had said, that they had been as sweet and acceptable to him as a grape when found in a desert. When a traveller finds, by chance, a grape in a barren and desolate place, he not only admires it, but takes great delight in a fruit so unlooked for. And thus the Lord, by this comparison, shows his great love towards the Israelites. He adds, -- As the first fruit of the figtree; for the fig-tree, we know, produces fruit twice every year. Therefore, God says, -- As figs at the beginning (or, as they say, the first fruits) are delightful, so have I taken delight in this people. The Prophet does not however mean, that the people were worthy of being so much loved. But the Hebrews use the word, to find, in the same sense as we do, when we say in French, -- Je treuve cela a mon gout, (I find this to my taste.) I have therefore regarded Israel as grapes in the wilderness And this remark is needful, lest some one should subtilely infer, that the Israelites were loved by God, because they had something savoury in them. For the Prophet relates not here what God found in the people, but he only reproves their ingratitude, as we shall presently see. The first part then shows that God had great delight in this people. It is the same or similar sentence to that in Hosea 11, where he says, When Ephraim was yet a child, I loved him,' except that there is not there so much fervour and warmth of love expressed; but the same argument is there handled, and the object is the same, and it is to prove, that God anticipated his people by his love. There remained, in this case, less excuse, when men rejected God calling them, and responded not to his love. A perverseness like this would be hardly endured among men. Were any one to love me freely, and I to slight him, it would be an evidence of pride and rudeness: but when God himself gratuitously treats us with kindness, and when, not content with common love, he regards us as delectable fruit, does not the rejection of this love, does not the contempt of this favour, betray, on our part, the basest depravity? We now then understand the design of the Prophet. In the first clause, he says, in the person of God, "I have loved Israel, as a traveller does grapes, when he finds them in the desert, and as the first ripe figs are wont to be loved: since then, I so much delighted in them, ought they not to have honoured me in return? Ought not my gratuitous love to have inflamed their hearts, so as to induce them to devote themselves wholly to me?" But they went in unto Baal-peor. So I interpret the verb v'v, bau; and it is taken in this sense in many other places. For the Hebrews say,"they went in," to express in a delicate way the intercourse between husbands and wives. And the Prophet does not, without reason, compare the sacrifices which the people offered to Baal-peor to adultery, as being like the intercourse which an adulterer has with an harlot. They then went in unto Baal-peor; and he adds, that they "separated themselves". Some interpret the word nzr, nesar, as referring to worship, and as meaning that they consecrated themselves to Baal-peor; and others derive it from zrh, sare, which they think is here in a passive sense, and means, "to be alienated." But I take it in the same sense as when Ezekiel says, "They have separated themselves from after me," m'chry, macheri, Ezekiel 14; that is, that they may not follow me. God here expostulates with the people for following their fornication, and for thus repudiating that sacred marriage which God contracts with all his people. I therefore read the two sentences as forming one context, The Israelites went in unto Baal-peor, as an adulterer goes in unto a harlot; and they separated themselves; for they denied God, and violated the faith pledged to him; they discarded the spiritual marriage which God made with them." For the Prophet, we know, whenever he refers to idolatries speaks allegorically or metaphorically, and mentions adultery. They have separated themselves, he says, to reproach; that is, though their filthiness was shameful, they were yet wholly insensible: as when a wife disregards her character, or as when a husband cares not that he is pointed at by the finger, and that his baseness is to all a laughing-stock; so the Israelites, he says, had separated themselves to reproach, having cast away all shame, they abandoned themselves to wickedness. Some render the word vst, beshet, obscenity, and others refer it to Baalpeor, and render the sentence thus, "They have separated themselves to that filthy idol." For some think Priapus to have been Baal-peor; and this opinion has gained the consent of almost all. But I extend wider the meaning of the word "reproach," as signifying that the people observed no difference between what was decent and what was shameful, but that they were senseless in their impiety. They were therefore abominable, or abominations according to their lovers The Prophet, I doubt not, connects here the Israelites with idols and with Baal-peor itself, that he might strip them of all that holiness which they had obtained through God's favour. We now apprehend the meaning of the Prophet. Now, what is here taught is worthy of being noticed and is useful. For, as we have said, inexcusable is our wickedness, if we despise the gratuitous love of God, bestowed unasked. When God then comes to us of his own accord, when he invites us, when he offers to us the privilege of children, an inestimable benefit, and when we reject his favour, is not this more than savage ferocity? It was to reprobate such conduct as this that the Prophet says, that God had loved Israel, as when one finds grapes in the desert, or as when one eats the first ripe figs. But it must, at the same time, be noticed why the Prophet so much extols the dealings of God with the people of Israel; it was for this reason, because their adoption, as it is well known, was not an ordinary privilege, nor what they enjoyed in common with other nations.

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Since, then, the people had been chosen to be God's special possession, the Prophet here justly extols this love with peculiar commendation. And the like is our case at this day; for God vouchsafes not to all the favour which has been presented to us through the shining light of the gospel. Other people wander in darkness, the light of life dwells only among us: does not God thus show that he delights especially in us? But if we continue the same as we were, and if we reject him and transfer our love to others, or rather if lust leads us astray from him, is not this detestable wickedness and obstinacy? But what the Prophet says, that they separated themselves to reproach, is also worthy of being noticed; for he exaggerates their crime by this consideration, that the Israelites were so blinded, that they perceived not their own turpitude, though it was quite manifest. The superstitions which then prevailed in the land of Moab were no doubt very gross; but Satan had so fascinated their minds that they gave themselves up to a conduct which was worse than shameful. Let us then know that our sin is worthy of a heavier punishment in such a case as this, that is, when every distinction is done away among us, and when we are hurried away by the spirit of giddiness into every impiety and when we no longer distinguish between light and darkness, between white and black; for it is a token of final reprobation. When, therefore, shame ought to have restrained them, he says, that the Israelites had yet "separated themselves to reproach, and became abominable like their lovers"; that is, As Baalpeor is the highest abomination to me, so the people became to me equally abominable. It now follows -Hosea 9:11-12 11. As for Ephraim, their glory shall fly away like a bird, from the birth, and from the womb, and from the conception. 12. Though they bring up their children, yet will I bereave them, that there shall not be a man left: yes, woe also to them when I depart from them! The Hebrews, we know, have often abrupt sentences as in this place, Ephraim! Their glory has fled Ephraim is to be placed by itself; and the speech seems striking, when the Lord thus breaks off the sentence, Ephraim! He does not continue the sense, but immediately adds, like a bird their glory has fled. When he speaks of Ephraim, he no doubt refers especially to his offspring; and by mentioning a part for the whole, he includes whatever was then deemed to be wealth, or glory, or power. The Prophet, I say, speaks of offspring, for he immediately adds, from the birth, and the womb, and the conception but they are mistaken who confine this sentence to offspring only; for it is, as I have said, a mode of speaking, by which a part is taken for the whole. According to the letter, he mentions children or offspring; but yet he includes generally the whole condition of the people. Then as a bird the glory of Ephraim fled away. In what respect? From the birth, from the womb, from the conception. The Prophet, no doubt, sets forth here the gradations of God's vengeance, which was yet in part near at hand to the Israelites, and which was in part already evident by clear proofs. He says, from the birth, then from the womb, and, lastly, from the conception If, then, the glory of Ephraim had vanished at the beginning, the Prophet would not have thus spoken; but as the Lord showed signs of his wrath by degrees, that vengeance at length might reach the highest point, the Prophets in the first place, mentions birth, then the womb; as though he said, "The glory of Israel shall vanish from the birth, but if they still continue proud, and seem not subdued by this punishment, I will slay them in the womb itself; nay, in the conception, if they repent not; they shall be suffocated as in the very womb." He then adds, though they shall bring up children, I will yet exterminate them, so that they shall not be men, or, before they grow up, as some expound the words. The meaning is, that though Ephraim then flattered himself, yet a dreadful ruin was at hand, which would extinguish the whole seed, so that there would be nothing remaining. But lest they should think that all was over, when the Lord had inflicted on them one punishment, he lays down three gradations; that God would slay them first in the birth, then extinguish them in the womb, and, lastly, before conception; but if he spared them, so that they would raise up children, it would yet be without advantage, inasmuch as God would take away the youths in the flower of their age. Thus, then he threatens entire destruction to the kingdom of Israel. And, lastly, he closes the verse in these words, and surely woe will be to them when I shall depart from them The Prophet means by these word that men become miserable and accursed, when they alienate themselves from God, and when God takes away from them his favour. After having mentioned especially the vengeance of God which was at hand, he says here that the cause and occasion of all evils would be, that God would depart from them, inasmuch as they had previously renounced their faith in him. But we must bear in mind the reason why the Prophet added this clause, and that is, because wicked men dream, that though God be displeased, things will yet go on prosperously with them: for they neither ascribe adversities to the wrath of God, nor acknowledge the fountain of all blessings to be God's free and paternal favour. As then profane men do not understand this truth, however much God may proclaim that he is an enemy to them, that he is armed to destroy them, they care nothing, but promise to themselves a prosperous fortune: until they feel the hand of God and the signs of destruction appear, they continue still secure. This is the reason why the Prophet says, that there is woe to men when God departs from them. Forasmuch, then, as Scripture teaches everywhere that every desirable thing comes and flows to us from the mere grace of God and his paternal favour, so the Prophet declares in this place, that men are miserable and accurse when God is angry with them. But it follows -Hosea 9:13 13. Ephraim, as I saw Tyrus, is planted in a pleasant place: but Ephraim shall bring forth his children to the murderer. Hosea here confirms his previous statements that the Israelites in vain trusted in their present condition, for the Lord could reverse their prosperity whenever it pleased him. Men, we know, harden themselves in their vices, when they enjoy their wishes and when they are sunk in pleasures; for prosperity is not without reason often compared to wine, because it inebriates men; nay, rather it dementates them. We see what happened to the Sodomites and to others; yea, the abuse of God's forbearance has ever been the cause of destruction to almost all the reprobate, as Paul also says. Such pride reigned in the people of Israel, that they heedlessly despised all threatening, as it has been already often stated. To this then the Prophet refers when he says, Ephraim is like a tree planted in Tyrus: yet he shall bring forth his children to the slaughter. The Prophet then points out here the indulgences of Israel, and then adds, that in a short time the Lord would draw them forth to judgement, though he had treated them as a precious tree, by fostering them gently and tenderly for a time. Some render this place thus, "I have seen Ephraim planted like Tyrus;" and they render the next word, vnvh, benue, "in pleasantness." But since it means a house or a habitation, I am disposed to retain its proper sense. Interpreters, however, vary in their opinion; for some say, "I have seen Ephraim like Tyrus;" because an event awaits this people similar to that which happened to Tyrus; for, as punishment was inflicted on Tyrus, so Ephraim shall not escape unpunished. This is the exposition of some, but in my view it is too refined. As, however, there is here a preposition, l"lamed", I am inclined to consider "a tree" or "plant," or some such word, understood. Ephraim then was, as if one beheld a tree in Tyrus, literally to Tyrus, or in Tyrus. This letter, as a preposition, I allow, is redundant in many places; and yet it preserves some propriety, except when necessity interferes: and in this place what I have already stated is the most suitable rendering, "Ephraim is like a tree planted in Tyrus, in a dwelling" or shed. Tyrus, we know, was built on an island in the sea; it had gardens the most pleasant, but not formed without much expense and labour. It was washed on every side by the sea; and unless mounds were set up, the dwellings were confined. Since, then, it was difficult to raise trees there, much work and labour was doubtless necessary, as it is usually the case; for men often struggle with nature. And if we say that Ephraim was planted like Tyrus in a dwelling, what can it mean? We therefore say, that he was like a tree preserved as in a dwelling: for we see that there are some trees which cannot bear the cold air, and are kept during winter in a house that they may be preserved; and it is probable that the Syrians, who were rich and had a lucrative trade, employed much care in rearing their trees. The meaning is, that Ephraim was like tender trees, preserved by men with great care and with much expense; but that they should hereafter bring forth their children for the slaughter. This bringing forth is set in opposition to the house or dwelling. They had been kept without danger from the cold and heat, like a tender tree under cover; but they would be constrained to draw forth their children to the slaughter; that is, there would be no longer any dwelling for them to protect them from the violence of their enemies, but that they would be drawn forth to the light. We now see that the words harmonise well with the view, that the people of Israel in vain flattered themselves because they had hitherto been subject to no evils, and that God had preserved them free from calamity. There is no reason, the Prophet says, for the people to be proud, because they had been hitherto so indulgently treated; for though they had been like tender trees, they would yet be forced to draw forth their children to be killed. And this comparison, which he amplifies, is what often occurs in Scripture. If Jehoiakim were as a ring on my right hand, saith the Lord, I would pluck him thence.' Men are wont to abuse even the promises of God. As king Jehoiakim was of the posterity of David, he thought it impossible that hid enemies could ever deprive him of his kingdom; "But it shall not be so; for though he were as a ring on my hand, I would pluck him thence." So also in this place; "Though the Israelites had been hitherto brought up in my bosom, and though I have kindly given them all kinds of blessings and though they have been like tender trees, yet their condition hereafter shall be entirely different." Then it follows:

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Hosea 9:14 14. Give them, O Lord: what wilt you give? Give them a miscarrying womb and dry breasts. Interpreters translate these words in a different way: "Give them what you are about to give," then they repeats "Give them;" but, as I think, they do not comprehend the design of the Prophet, and are wholly mistaken; for the Prophet appears here as one anxious and perplexed. He therefore presents himself here before God as a suppliant, as though he said, "Lord, I would gladly intercede for this people: what then is it that I should chiefly desire for them? Doubtless my chief wish for them in their miserable dispersion is, that you would give them a killing womb and dry breasts;" that is, that none may be born of them. Christ says, that when the last destruction of Jerusalem should come, the barren would be blessed (Luke 23:29;) and this he took from the common doctrine of Scripture, for many such passages may be observed in the Prophets. Among the blessings of God, this, we know, is not the least, the birth of a numerous offspring. It is, therefore, a token of dreadful judgement, when barrenness, which in itself is deemed a curse, is desired as an especial blessing. For what can be more miserable than for infants to be snatched from their mothers' bosom? and for children to be killed before their eyes, or for pregnant women to be slain? or for cities and fields to be consumed by fire, so that children, not yet born, should perish together with their mothers? But all these things happen when there is an utter destruction. We hence see what the prophet chiefly meant: the state of the people would be so deplorable that nothing could be more desirable than the barrenness of the women, that no offspring might be afterwards born, but that the name and memory of the people might by degrees be blotted out. He has, indeed, already denounced punishments sufficiently grievous and dreadful; but we know that the contumacy and hardness of those are very great on whom religion has no hold. Hence all threatening were derided by that obstinate people. This is the reason why the Prophet now takes the part of an intercessor. "O Lord,", he adds "give them;" that is, " Lord, forgive them at least in some measure, and grant them yet something." And "what will you give?" Here he reasons with himself, being as it were in suspense and perplexity; and he also reasons with God as to what would be the most desirable thing. "I am indeed a suppliant for my own nation, whom I pity; but what shall I ask? I would wish thee, Lord, to pardon this people; but what shall be the way, what can give me comfort, or what sort of remedy yet remains? Certainly I see nothing better than that they should be barren, that none hereafter should be born of them; but that you should suffer them to consume and die away; for this will be their chief happiness in a condition so deplorable." It was then the Prophet's design here, to strike hypocrites and profane men with terror, that they might understand that God's vengeance, which was at hand, could by no means be fully expressed; for it would be the best thing for them to be deprived of the blessing of an offspring, that their infants might not perish with them, that they might not see women with child cruelly slain by their enemies, or their children led away as a spoil. That such things as these might not take place, the Prophet says, that barrenness ought to be desired by them as the chief blessing. The Prophet, I doubt not, meant this. It now follows -Hosea 9:15 15. All their wickedness is in Gilgal: for there I hated them: for the wickedness of their doings I will drive them out of mine house, I will love them no more: all their princes are revolters. He says first, that all their evil was in Gilgal; though they thought that they had the best pretence for offering there their sacrifices to God's honour, because it had been from old times a sacred place. He had said before that they had multiplied to themselves altars to sin, and by these to give way to sins; he now repeats the same in other words, All their evil, he says, is in Gilgal; as though he said, "They indeed obtrude on me their sacrifices, which they offer in Gilgal, and think that they avail to excuse all their wickedness. I might, perhaps, forgive them, if they were given to plunder and cruelty, and were perfidious and fraudulent, provided pure worship had continued among them, and religion had not been so entirely adulterated; but as they have changed whatever I commanded in my law, and turned this celebrated place to be the seat of the basest impiety, so that it is become, as it were, a brothel, where religion is prostituted, it is hence evident, that the whole of their wickedness is in Gilgal." It is certain that the people were also addicted to other crimes; but the word kl, cal, all, is to be taken for what is chief or principal. The Prophet speaks comparatively, not simply; as though he had said, that this corruption of offering sacrifices at Gilgal was more abominable in the sight of God than adulteries, or plunder, or frauds, or unjust violence, or any crime that prevailed among them. Their whole evil then was at Gilgal. But why the Prophet speaks thus, I have lately explained; and that is because superstitious men put forth their own devices, when God reproves them, "O! we have still many exercises of religion." They bring forward these by way of compensation. But the Lord shows that he is far more grievously offended with these superstitions, with which hypocrites cover themselves as with a shield, than with a life void of every appearance of religion: for "these," he says, "I conceived a hatred against them, on account of the wickedness of their works." Here again the Prophet condemns what men think to be their special holiness. Who indeed can persuade hypocrites that their fictitious modes of worship are the greatest abominations? Nay, they even extol and imagine themselves to be like angels, and, as it were, cover all their wickedness with these disguises; as we see to be the case with the Papists who think, that when they obtrude on God their many masses and other devised forms, every sort of wickedness is redeemed. Since then hypocrites are thus wont to put on a disguise before God, and at the same time flatter themselves, the Prophet here declares that they are the more hated by God for this very wickedness, of daring to corrupt and adulterate his pure worship. He then adds, I will eject them from my house When God threatens to eject Israel from his house, it is the same as though he said, "I will wholly cast you away;" as when one cuts off a withered branch from a tree, or a diseased member from the body. It is indeed certain that the Israelites were then like bastards; for they were not worthy of any account or station in the Church, inasmuch as they had a strange temple and profane sacrifices; but as circumcision, and the priesthood in name, still remained among them, they boasted themselves to be the children of Abraham, and a holy people; hence the Prophet denounces here such a destruction, that it might appear that they in vain gloried in these superior distinctions, for God would expunge them from his catalogue. We now understand the design of the Prophet: but we shall, to-morrow, notice the remaining portion. Prayer Grant, Almighty God, that inasmuch as you hast freely embraced us in thy only-begotten Son, and made us, from being the sons and race of Adam, a holy and blessed seed, and as we have not hitherto ceased to alienate ourselves from the grace you have offered to us, -- O grant, that we may hereafter so return to a sound mind, as to cleave faithfully and with sincere affection of heart to your Son, and so retain by this bond thy love, and be also retained in the grace of adoption, that thy name may be glorified by us as long as we sojourn in this world, until you at length gather us into your celestial kingdom, which has been purchased for us by the blood of your Son. Amen. Twenty-sixth Lecture We stated yesterday how God expels from his house those who ought to have been deemed to be already among such as are without: for hypocrites always invent coverings for themselves until the Lord himself openly shows to them their baseness. It is therefore necessary that what they seem to have, as Christ also declares respecting hypocrites, should be taken away from them (Matthew 13:12.) It then follows, -- I will not proceed on to love them A question may be moved here -- why does God speak thus of his love? for he had already ceased to love that people, as it maybe fully gathered from facts. -- Though this saying may not be strictly correct, yet it is not unsuitable. Profane men, and those who are in love with worldly things estimate the love of God by present appearances. When the Lord feeds them well and plentifully, when they enjoy their pleasures, when they have no troubles to bear, they think themselves to be most acceptable to God. Such was the case with this people, as it has been already often stated, as long as the Lord suspended his vengeance; and this was especially the case under king Jeroboam the second, for we know that the Lord then spared and greatly favoured them. It was then a certain kind of love, when the Lord thus cherished them, God allured them to repentance by the sweetness of his goodness. But now, as he sees them to be growing harder and harder, he says, "I will not continue my love towards them; for I will now really show that I am angry with them, as I see that I have done nothing by my forbearance, which they do in a manner laugh to scorn." Thus we see that men are rejected by God nearly in the same way, when he exterminates them from his Church, as when he withdraws his blessing, which is, as it were, the pledge and symbol of his love. The reason afterwards follows, Because their princes are perfidious: and this is expressly mentioned, for it was needful that the origin of the evil should be stated. The Prophet then shows here that corruptions originated not with the common people, but with the princes. Now we know for what end God would have rank and dignity to exist among men, and that is, that there might be something like a bridle to restrain the waywardness of the multitude. When, therefore, princes become leaders to every

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wickedness, all things must then go on in the worst manner; for what ought to be a remedy becomes the cause of ruin. This, then, is what the Prophet meant in the first place. But by accusing the princes he does not absolve the people; but, as it has been said in another place, he insinuates that they must have been very blind, when they suffered themselves to be drawn into the ditch by the blind: for the people doubtless went astray of their own accord and willingly, though they had erring leaders; and though, as it has appeared elsewhere, they anxiously sought excuses for their errors. But we may hence learn how frivolous is the excuse of those who at this day exculpate themselves by the pretext of obeying princes and bishops; for the Lord here denounces punishment on the whole people, because the princes were perfidious. If it be so, we see that the whole body is involved, when wicked leaders rule and draw the people from the right way; yea, when they precipitate them into the same transgressions, an carry them along with them. When, therefore, there is such a confusion, universal punishment, which consumes all together, must follow. Let us proceed -Hosea 9:16 16. Ephraim is smitten, their root is dried up, they shall bear no fruit: yea, though they bring forth, yet will I slay even the beloved fruit of their womb. The Prophet again threatens extreme vengeance to the Israelites. It is no wonder that the same sentence is so often repeated; for hypocrites, we know, too much flatter themselves, and are not frightened even by the most grievous threatening. As then hypocrites are so stupid, the must be often, nay, frequently pricked, and most sharply, that they may at length be awakened out of their torpor. Hence the Prophet repeats the threatening which he had often before announced, and says, that Israel had been so smitten, that their root had dried up. The comparison is taken from a tree, which not only has had its branches cut off, but has also been torn from the roots. The meaning is, that God would take such vengeance on this miserable people, as wholly to destroy them, without any hope of recovery. The root then is dried up, they will produce fruit no more He then leaves this similitude or metaphor, and says, If they generate, I will slay the desirable fruit of their womb; that is, though some seed be begotten, I will yet destroy it. We now then apprehend the design of the Prophet, which was to show, that the Lord would no more be content with some moderate punishment, for he had often found that this abandoned people were in vain chastised by paternal love; but that extreme vengeance awaited them, which would consume not only the men, but also their children so that no residue should remain. The reason is afterwards added -Hosea 9:17 17. My God will cast them away, because they did not hearken unto him: and they shall be wanderers among the nations. The Prophet, as I have lately hinted, assigns a reason why God had resolved to deal so severely with this people, namely because he saw their unnameable perverseness. For the Prophets always defend the justice of God against the impious complaints of those men who murmur whenever God severely punishes them, and cry out that he is cruel, and exceeds moderation. The Prophets do therefore shut up the mouth of the ungodly, that they may not vomit out their blasphemies against God; and the Prophet is now on this subject. Hence he says, that destruction was nigh the Israelites, because God had rejected them; for the verb m's, mas, means to reject, to cast away, to despise. As long then as the Lord vouchsafed to care for this people, they possessed at least some eminence; but the Prophet says that now they were wholly cast away. What then remained for them but entire ruin? And he says, My God will cast them away By this expression he claims authority to himself, and thunders against the whole people; for though the whole worship of God was shamefully corrupted in the kingdom o Israel, they yet boasted that they were the holy seed of Abraham, and the name of God was as yet ready in every mouth, as we know that the ungodly take to themselves the liberty of profaning the name of God without any hesitation or shame. Since then this false glorying prevailed as yet among the Israelites, the Prophet says, "He is no more your God, mine he is." Thus he placed himself on one side, and set himself alone in opposition to the whole people. But at the same time he proves that he has more authority than they all; for he brings forward God as the supporter and defender of his doctrine. My God,' he says, will cast them away.' So also Isaiah says, when reproving Ahab, “ s it not enough that you be troublesome to men, except ye be also troublesome to my God?' (Isaiah 7:13) And yet Isaiah was not the only one who worshipped God purely. This is true; but he had respect to the king and his company; and therefore he connected himself with God, and separated them all from himself, inasmuch as they had already by their perfidy separated themselves from him. Then he says, My God will cast them away.' So at this day we may safely take the name of God in opposition to the Papists; for they have nothing in common with the true God, since they have polluted themselves with so many abominations: and though they may be proud against us, trusting in their vast multitude, and because we are few; yet we may boldly oppose them, since God, we know, can never be separated nor drawn away from his word, and his word, we know, stands on our side. We may then lawfully reprove the Papists, and say that God is opposed to them, for we fight under his banner. Because, he says, they have not obeyed me. We see that the cause of extreme vengeance is perverseness; that is, when men designedly harden their hearts against God. The Gentiles also perish, indeed, without any instruction; but vengeance is doubled, when the Lord extends his hand to the erring, and seeks to recall them to the way of salvation, and when they obstinately refuse to obey; yea, when they show their heart to be perverse in their wickedness. When, then, such perverseness is added to errors and vicious affections, God must necessarily come forth with his extreme vengeance, as he threatens here by his Prophet. As, then, they obeyed not, the Lord will cast them away, and they shall be fugitives among the nations. This seems to be a lighter punishment than what he had previously stated respecting their seed being destroyed. But we must remember the contrast between the rest given them by God, and this vagrant wandering, of which the Prophet now speaks. The land of Canaan was to them a quiet habitation, where they rested as though God cherished them under his wings; and hence it is even called the rest of God in Psalm 95. But now, when the Israelites wandered as fugitives, and sought rest here and there, and could not find it, it was more evidently a rejection of them; for the Lord proved, every day and every moment, that they were repudiated by him, inasmuch as they were deprived of that rest which he had promised them. Let us proceed -Chapter 10 Hosea 10:1 1. Israel is an empty vine, he brings forth fruit unto himself; according to the multitude of his fruit he has increased the altars; according to the goodness of his land they have made goodly images. Interpreters explain this verse in various ways. Those who think vvqq, bukok, here applied to the vine, means "empty," are mistaken; for the Prophet means rather, that Israel was like a vine, which is robbed after the ingathering is come: for the word vqq, bekok, means properly to pillage, or to plunder. But the Prophet compares the gathering o grapes to robbing; and this view best suits the place. He says, then, that Israel is like a robbed vine; for it was stripped of its fruit; and then he adds, He will make fruit for himself. The verb svh, shue, means to equal; and many render it thus, -- He will equalize fruit to himself, or, "fruit has been squalled to him." But this rendering brings out no clear sense. I rather follow those who render it, "to la up." This verb means also sometimes "to lie;" at least some thus render the clause, "Fruit will lie to him:" and though, in the sense of lying, it has a different final letter, svh, shue, it is yet said to be derived from this root, so that there is a change of '"alef" into h"he", as grammarians think: and yet it does not seem probable that sv', shua means to lie. But they elicit this sense, "Israel is a plundered vine; therefore fruit will lie to him;" that is, it will bring no produce, for that will happen to it which is wont to be, when robbers have laid waste fields and vineyards. But as I have said already, some more correctly render it, "to lay up;" He will lay up fruit for himself. Some, however, read the sentence as a question, -- "Will Israel lay up fruit for himself?" Then the sense is, that Israel was so plundered, that no restitution could be hoped for. But these interpreters do not seem to understand the mind of the Prophet. I collect a different meaning from the words, and that is, that Israel would lay up fruit for himself after the robbing, and sacred history confirms this view: for this people, we know, had been in various ways chastised; so, however, that they gathered new strength. For the Lord intended only to admonish them gently, that they might be healed; but nothing, as it has before appeared, was effected by God's moderation. The case, however, was so, that Israel produced new fruit, as a vine, after having been robbed one year, brings forth a new vintage; for one ingathering does not kill the vine. Thus also Israel did lay up fruit for himself; that is, after the Lord had collected there his vintage, he again favoured the people with his blessing, and, as it were, restored them anew; as vines in the spring throw out their branches, and then produce fruit.

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But what did happen? According to the abundance of his fruit, he says, he multiplied his altars Here God complains, that Israel, after having been once gathered, went on in his own wickedness. Chastisements ought at least to have availed so much as to induce Israel to retake himself to the pure worship of God. But God not only reproves the people here for having been always obstinate but also for having, as it were designedly increased their vices. For it was like a horrible conspiracy against God for the people, as soon as they acquired new strength, to multiply altars to themselves, when yet the Lord had already shown, by clear evidences, that fictitious modes of worship did not please him; nay, that they were to him the greatest abominations. We now apprehend the meaning of the Prophet. Then Israel, a robbed vine, multiplied altars for himself; that is, Israel has indeed been gathered but the Lord restored to him wealth and abundance of provisions, and whatever appertains to a safe and happy condition; has Israel become better through correction? Has he repented after the Lord has so mercifully withdrawn his hand? By no means, he says; but he has multiplied altars for himself, he has become worse than he was wont to be; and according to the goodness of his land, he has been doing good in statues Now this is a very useful doctrine; for we see how the Lord forbears in inflicting punishments -- he does not execute them with the utmost rigour; for as soon as he lays on a few stripes, he withholds his hand. But how do they act who are thus moderately chastised? As soon as they can recruit their spirits, they are carried away by a more headstrong inclination, and grow insolent against God. We see this evil prevalent in the world even in our day, as it has been in all ages. We need not wonder, then, that the Prophet here expostulates with the people of Israel: but it is, at the same time, right for us to apply the doctrine for our own instruction. Though, then, the Lord should spare us, and, after having begun to chastise us, should soon show indulgence, and restore us as it were anew, let us beware lest a forgetfulness of our former sins should creep over us; but let his chastisements exert over us an influence, even after God has put a limit and an end to them. For the import of what the Prophet teaches is this, that men are not to forget the wrath of God, though he may not always, or continually, lay on stripes, but to consider that the Lord deals thus gently that they may have more time to repents and that a truce is granted them that they may more quietly reflect on their sins. But he says, According to the goodness of their land, they have been doing good in statues I have before stated, that some take this as meaning, that they made good statues, and consider "good" to be elegant. But I repeat the preposition l"lamed" before altars. When the Prophet said that Israel multiplied altars to himself, the literal reading is, that he multiplied in altars, or as to altars; that is, he did much, or very liberally spent money on altars. So also here, it is proper to repeat, that they did good as to statues. But a concession is made in the verb hymyvv, eithibu;; for it is certain that they grievously sinned; they would not have provoked the wrath of God had they not dealt wickedly in altars and statues. But the Prophet speaks ironically of the perverted worship of God, as when we say at this day, that the Papists are mad in their good intentions: when I call intentions good, I concede to them a character which does not rightly belong to them. It is therefore according to their sense that the Prophet speaks here; but he says, ironically, that they did good in statues; that is, that they seemed to themselves to be the most holy worshipers of God; for they made a show of great zeal. It was, as they say, insane devotion. But there appeared here something more than blind hardness, inasmuch as they had so soon forgotten the Lord's displeasure, of which they had been reminded by evident tokens. We now then perceive the object of the Prophet, and what is the application of his doctrine. Let us go on -Hosea 10:2 2. Their heart is divided; now shall they be found faulty: he shall break down their altars, he shall spoil their images. He says first that their heart was divided, that is, from God; for this, we know, is principally required, that people should faithfully cleave to their God. "And now Israel, what does thy God require of thee, but to cleave to him with the whole heart?" Since God then binds us to himself by a holy union, it is the summit of all wickedness, when our heart is divided from him, as it is when an unchaste and perfidious wife alienates her affection from her husband. For as long as the husband keeps the heart of his wife, as it were, tied to himself, conjugal fidelity and chastity continue; but when her heart is divided from her husband, it is all over, and she abandons herself to lewdness. So also the Prophet says here that the heart of the people was divided from God; for they did not devote themselves to God with a pure and sincere affection, as they ought to have done. "This people then have withdrawn their heart from me." But he says, Now they shall be guilty; that is I will now show what they deserve, so that they shall not hereafter, as they are wont to do, sport with their cavils; for the verb 'sm, ahsem, is not to be referred to the deeds but rather, as, they say, to its manifestation. Then he says that they shall be guilty, for they shall be convicted: as, to be justified means to be absolved, so also to be guilty means to be condemned. The meaning is, that as this people could not perceive the Lord's wrath as long as their condition was easy to be borne, he would inflict such dreadful punishment as would convince them, so that they might no longer deceive and flatter themselves. They shall then be now condemned. How? For the Lord will overturn their altars. This may be referred to the minister of vengeance; but as no name is expressed, I prefer to understand God as being meant. God then shall overturn their altars and destroy, or reduce to nothing, their statues This was added, because ungodly men, we know, trust in their own devices, and can never be brought to serious fear, except when they understand that they have been deceived by the crafts of Satan, while they gave themselves up to superstitions and idolatry. Hence the Prophet declares that their altars shall be overturned, and their statues reduced to nothing, that hypocrites might lay aside the confidence by which they had hitherto grown proud against God. But a confirmation of this view follows -Hosea 10:3 3. For now they shall say, We have no king, because we feared not the Lord; what then should a king do to us? He explains more at large what he had briefly referred to, when he said, that the condemnation, which would discover their wickedness, was now near at hand. He now adds, that even they themselves would, of their own accord, say, that they were deservedly punished in being deprived of a king; nay, that a king would avail them nothing, because they had not feared Jehovah. There is always to be understood a contrast between the perverse boasting of the people and the feeling of God's wrath, of which the Prophet now speaks. For as long as God spared the Israelites, they abused his forbearance and his kindness. They did not then think that there was anything to be reprehended in their life; nay, we know how petulantly they contended with the Prophets: as soon as a severe word came out of the mouth of any Prophet, great contentions arose. "What! dost thou treat thus the people of God, and the elect race of Abraham?" Since, then, they so obstinately spurned every instruction, the Prophet says here, "The time shall come, when they shall say that they have no king, because they did not fear the Lord." The meaning is, that as they did not profit by the word of the Lord, another kind of teaching was soon to be adopted; for the Lord would really show his wrath, and even force them to confess against their will what they now excused: for this confession of sin would have never been expressed, had not the Lord dealt severely with them. They shall therefore say, -- when? even when they shall be taken to another school; for the Lord will not henceforth remonstrate with them in words, but will so strike them with his hand, that they will understand that they have to do with him. But it must be observed, that the Prophet speaks not here of the repentance of the people, nor relates their words, but rather mentions the thing itself. Hypocrites either clamour against God when he visits their sins, or feignedly own that they are worthy of such punishments, and all the while the same perverseness remains within. But when the Prophet introduces them as speaking, he does not mean that they will say what he relates; but, as I have said already, he rather speaks of the thing itself. Hence they will say, that is, the event itself will declare, that they are deprived of a king, because they feared not Jehovah; yea, that though a king ruled over them, he would be useless. Though, then, the Israelites had never ceased to clamour against God, nor given over openly to vomit forth their blasphemies against him, yet this, which the Prophet says, would have been still true. How so? Because it was sufficient that they were in reality convicted, though God had not extorted from them this confession; yea, they were themselves made to feel that they were justly smitten by the hand of God, however they might obstinately deny this before men. The Prophet shows here also, that profane men, while any hope on earth is set before them, proudly despise the hand of God, and grow torpid in their own security, as in their own dregs. While Israel saw their king in the midst of them, they thought themselves safe from every harm, and boldly despised all threatening. This, then, is what the Prophet meant.

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Still further, when the Lord takes away everything that dazzles the eyes of profane and wicked men, they then begin to own how foolishly they had flattered themselves, and how much they had been deceived by Satan. This is what is meant by Hosea, when he says, that the Israelites shall be constrained to know that they had no king, because they feared not God: but this repentance would be too late, for it would be without advantage. It now follows -Hosea 10:4 4. They have spoken words, swearing falsely in making a covenant: thus judgement springs up as hemlock in the furrows of the field. They have spoken words, they have uttered words. Some give this explanation, that they daringly followed their own counsels, as the despisers of God are wont to settle and determine what comes to their minds according to their own will; for they deign not to inquire of God what is right. Thus they take the meaning to be; but I view it to be different, that is, that they spoke words, or very freely testified, that they would be the best and the most faithful worshipers of God. Then it follows, By swearing falsely. Some refer this to covenants. I will explain the words one by one; for I shall hereafter speak of the real meaning of the Prophet. Then he says, that they swore falsely, that is, according to some because there was in them much levity and changeableness. And, indeed, I confess it to be true, that they procured for themselves grievous punishments by their perjuries; but the Prophet rather means those who swore falsely to the Lord. It then follows, By cutting a covenant, by making a covenant. Here again the Prophet no doubt reproves them for renewing their covenant with God perfidiously; for it was a mere dissimulation. But it follows, Judgement will germinate as wormwood. Some render the word kr's, carash as gall; but the similitude is not suitable, since the Prophet speaks here of fields; for he adds, In the furrows of the field; that is, judgement will germinate in the furrows as wormwood or some other bitter plant. I have thus briefly explained how some understand this verse, namely, that Israel was daring and haughty in their counsels, boldly determining whatever pleased them, as if it were not in the power of God to change what men resolve to do, -- and then, that they implicated themselves in many compacts, that without any faith they violated them with this and that nation, and that at last they had nothing but bitterness. This is their exposition: but I rather think that the cause of God is here pleaded by the Prophet; that is, that the Israelites, as often as they promised some repentance, and gave some sign of it, only dissembled and lied to God. Hence he says They have spoken words, but they were only words; for they were never from a heart touched with any feeling as to God's wrath, so as to abhor themselves for their vices. They therefore uttered words only. He afterwards expresses the same deceitfulness in other words: They have sworn falsely, he says, and made a covenant; which means, that though they seemed to wish to return to God, it was yet a fallacious pretence; yea, a perjury. When they wished to prove themselves to be especially faithful, they then sinned more grievously by renewing their covenant. Judgement shall therefore germinate as wormwood in the furrows of the field. Judgement is here to be taken as rectitude, as though the Prophet had said, "When they exhibit some appearance of religion, and give a colour to their impieties, it seems indeed to be judgement, there seems to be some justice; but it will be at last wormwood, and will germinate in the furrows of the field." Interpreters seem not to me to have understood the design of the Prophet. For why does he say, "in the furrows of the field," rather than in the field? Even for this reason, because there is some preparation made, when the field is ploughed, for the good seed to grow. When therefore, noxious herbs grow on the furrows of the land, it is less to be endured than when they grow in dry and desert places; for this is what is wont naturally to happen. But when wormwood grows up instead of wheat in the furrows, that is, on lands well cultivated, it is a thing more strange and less to be endured. We now then apprehend what the Prophet meant. They indeed seemed at times to be touched with some feeling of piety, and promised much, and were very liberal in good words; they even swore, and seemed prepared to renew their covenant with God, -- but what was all this? It was the same as if a husband man had prepared his field, and noxious herbs had grown up where he had bestowed much labour and toil. Such was their rectitude, -- a disguised form or shadow of religion; it was nothing else, but like wormwood growing in well-cultivated land. Prayer Grant, Almighty God, that as thou dost train us up with so much diligence and assiduous care, and regard us as dear and precious like an hereditary vine, -- O grant, that we may not bring forth wild grapes, and that our fruit may not be bitter and unpleasant to thee, but that we may strive so to form our whole life in obedience to thy law, that all our actions and thoughts may be pleasant and sweet fruits to thee. And as there is ever some sin mixed up with our works, even when we desire to serve thee sincerely and from the heart, grant that all stains in our works may be so cleansed and washed away by the sacrifice of thy Son, that they may be to thee sacrifices of sweet odour, through the same, even Christ Jesus, who has so reconciled us to thee, as to obtain pardon even for our works. Amen. Twenty-seventh Lecture Hosea 10:5 5. The inhabitants of Samaria shall fear because of the calves of Bethaven: for the people thereof shall mourn over it, and the priests thereof that rejoiced on it, for the glory thereof, because it is departed from it. I shall first briefly touch on what I have mentioned in reading over the text; that is, that some interpreters expound this verse of the exile of the people. The word gvr, gur, signifies to be banished: and it means also to fear; but the context, as we shall see, will not allow it to be taken here in the sense of being banished. Some render the other word skn, shecan, to dwell, but they are mistaken. The Prophet simply means that the inhabitants of Samaria were now glorying in their calves, (for the calves we know, were in Dan and Bethel,) but that in a short time the Lord would strike them with terror, and the cause we shall see hereafter. I now come to show the real meaning of the prophet. The inhabitants of Samaria, he says shall fear, because of the calves of Bethaven. The Prophet derides the folly of the people of Israel in worshipping calves, and in thinking that the whole hope of safety was included in them. How so? "They are constrained" he says, "to weep for the exile of their calf; so far is it from being able to bring them any aid, that the citizens of Samaria in vain deplore its captivity." By way of contempt, he calls the calves, heifers. He might have used the masculine gender; but the whole of the verse glances at the madness of the people of Israel, because they were so grossly delirious in their superstitions, and yet were wholly insensible. Then the inhabitants of Samaria shall fear for the calves of Bethaven, because idolaters, when they see some danger to their idols, tremble, and would gladly bring aid; and this very fear betrays their stupidity and madness. For why do not the gods help themselves, instead of expecting help from mortals? We now understand the design of the Prophet. But he says, They will mourn over it The number is here changed. He had said, "because of the heifers;" and now he expresses the kind by putting down a relative of the masculine gender v, vau . He therefore returns to "calves," and afterwards uses the singular number; for there was one only at Bethaven, the other was at Dan. But we have already shown why the Prophet called them heifers. Its people, he says, shall mourn for it, yea, even the priests also.Some think that kmrym, camerim, priests were called by this terms because they put on black vestments in celebrating their rites; for the word "kemer" means black; but this is a vain conjecture: and the Rabbis, as it often appears, are very bold in their figments; for they regard not what is true, but only make conjectures, and wish that whatever comes to their minds to be counted as oracular; nor do they regard history, but advance without reason what pleases them. Another explanation of the word may be adduced, and one in my judgement more probable; for the word signifies also to ring again or to resound; and the priests, we know, made, in performing their services, great noises and howling; as Elijah says, “Cry aloud, for your Baal is perhaps asleep” (1 Kings 18:27). If their conjecture is allowable, I would rather say that they were called by this word on account of the noise they made. But I leave the thing undecided. It was, however, a name commonly in use, as it appears from other places. For by this name kmrym, camerim were those new priests called, whom Josiah took away, as it is related in 2 Kings 23. But whether they had this name from their noises, or the black colour of their vestments, it is still certain that they were the priests of false gods. The Prophet now says, that the priests also shall mourn, for the verb 'vl, abel, is to be repeated. He afterwards adds, ygylv l-kvvdv, igilu ol-cabudu; the relative, who, is wanting -- who exult, but it is to be understood after kmrym, who exult for it. But why should they mourn? They shall mourn for its glory, because it had departed: they shall now begin to mourn, because the glory of the calf had passed away from it. Here the Prophet teaches that the glorying, by which hypocrites deceive themselves, will not be permanent; for the Lord will surely lead them, as we shall see, to sudden and unexpected shame. He then says that there would be mourning for the calves among the citizens of Samaria. They indeed thought that the kingdom was well fortified, for they had erected temples in their borders, to be, as it were, their fortresses. They hence imagined themselves to be safe from every incursion of enemies. The Prophet says, "Nay, they shall mourn for their calf." How so? Truly its own

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people shall mourn for it. He goes farther, and calls all its worshipers, the people of the calf: and we know that the whole kingdom of Israel was implicated in that superstition. Yea, he says, even the priests, who exult for it, shall mourn. Why? Because its glory shall depart from it. It now follows Hosea 10:6 6. It shall be also carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel. Here the Prophet expresses more clearly the cause of mourning to the priests and to the whole people, The calf, he says, "shall be carried into Assyria, and carried as a present to king Jareb". It is probable, that when extreme danger came, the king of Israel was constrained either to cast the calf into a new form, or to break it in pieces, to redeem peace from the Assyrian king. As then the whole kingdom was reduced to great want, we may infer from this place that the calf or calves, were carried into Assyria for pacifying the king. Since then the Israelites saw that they were stripped of their protection, (for they were now without any hope of safety, as there was no God among them,) the Prophet mentioned above their grief: but he now shows that exile was nigh at hand, not only to the Israelites, but also to the calves which they worshipped and by whose aid they thought themselves to be secure and safe in their country. There is a particular emphasis in the particle gm, gam, as though the Prophet said, "Not only the Israelites shall migrate, but the very calf shall also be carried into Assyria." Of the word "Jareb," we have spoken in the commentary on Hosea 5, it seems to have been the proper name of a man. Some conjecture it to be a city in Assyria, though not noticed by writers. Others think it to be the name of a neighbouring king to the Assyrian, but without reason, and they are refuted by this very passage; for the Prophet doubtless points out here the Assyrian king. He yet calls him Jareb; it may be that he was as yet a private man, or he may have so called him by way of reproach. This is however uncertain. Jerome renders the word, "avenger." But it is sufficiently evident that it was a proper name, not of a city or place, but, as it has been said, of a man. And I am disposed to think, that he calls him king Jareb by way of contempt, for this contempt prevailed among the Israelites as long as they thought themselves strong enough to resist. But the Lord afterwards checked this pride: hence the Prophet says now in a cutting manner, "The calf shall be carried into Assyria to pacify king Jareb." He afterwards adds, Ephraim shall receive shame, or reproach; Israel shall be made ashamed of his counsel. He says the same thing in different ways and not without reason; for it was difficult at first to persuade the Israelites that what they thought to have been wisely contrived would turn out to their shame. The king Jeroboam the first, when he erected temples did indeed think it the best device to prevent the people, were they to repent, from submitting themselves again to the posterity of David. Hence he thought that the ten tribes were wholly torn away, when he set up that peculiar worship, which had nothing in common with that of the tribe of Judah. And doubtless had the ten tribes worshipped the true God at Jerusalem, this union might have been the means of again reuniting them into one body under one head. Hence the king Jeroboam thought that he had provided well for his kingdom, to render it permanent, by cutting off all communication between the two people: and there was none in Israel who did not approve of this counsel; for they took delight in their wealth, in the number of their men, and in other advantages. Since then the kingdom of Judah was much inferior, the Israelites were vastly pleased with themselves. This is the reason why the Prophet says, Ephraim shall receive shame; Israel shall be made ashamed of his counsel. But this, as I have said, could not appear credible at first. For men promise to themselves the success they wish in their own craftiness: and hence it comes also, that they dare to attempt anything they please without the aid of God. This is the reason why the Prophet repeats the same sentence, "Ephraim," he says, "shall receive shame; Israel shall be made ashamed," -- for what? for their counsel. They think that their own counsel will be most useful to them; yea, they place their safety in their own craftiness. But the Lord will overrule for their shame whatever they have devised. It follows -Hosea 10:7 7. As for Samaria, her king is cut off as the foam upon the water. The Prophet proceeds with the same subject, nor ought it to be deemed a useless prolixity. It would have indeed been sufficient by one word to threaten the Israelites, had they been pliable and obedient; but as they were stupid in their perverseness, it was necessary to stun their ears with continual threatening, that they might be at least less excusable before God. Hence the Prophet says now, that the king of Samaria shall be cut off like the foam: and he thus speaks of the king, because the Israelites thought their king, next to their idols, to be to them an invincible fortress. For thus ungodly men, as it has been mentioned before, always imagine their stronghold to be in the world and earthly things. Hence, the Lord denounces a just punishment, by saying that he would cut off the king; for the impious confidence, of which I have spoken, could not be otherwise corrected. Therefore "the king of Samaria shall be cut off" -- in what manner? "Like a foam". It is a most apt comparison; for the Prophet shows that the condition of the kingdom, which they imagined to be firm and perpetual, had nothing in it but an empty appearance, like the foam, which has nothing substantial. And further, he seems to me to point out another thing, that is, that the kingdom, though it showed itself to be above other kingdoms, was yet but an excrement. The foam floats above the waters of the sea, and by its height seems eminent; but what is the foam but the excrement of the water? for whatever is decayed in the waters passes into foam. So Israel thought, that as they were endued with power, and in every way excelled the tribe of Judah, they could ride, as it were, over their heads. The Prophet, on the contrary, says that they were foam, and also their king. "Your king," he says, "though the king of Judah cannot be compared with him, is yet a foam. By his height he seems indeed wonderful, and hence has arisen your pride, for you are now become hardened against God; but the Lord will cut him off like a foam." The Prophet then not only compares the king of Israel to a bubble or to foaming waters; but he says, that with respect to the king of Judah, he is an excrement. We now then understand the meaning of the Prophet. Hosea 10:8 8. The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, fall on us. We see how much the Prophet dwells on one thing: but, as I have already said, there was need of a strong hammer to beat this iron; for the hearts of the people were iron, or even steel. This hardness could not then be broken except with violence. This is the reason why the Prophet goes on with his threatening and places before their eyes in so many forms the vengeance of God; of which it would have been enough for him briefly to remind them, had they not been so perverse. And first he says, The high places of Aven have perished, or shall perish. He now calls Bethel Aven, as he called it before Bethaven. We have stated the reason for changing the name. Jeroboam might indeed have disguised the worship, which he had profanely introduced by this pretext, that God had appeared in that place to holy Jacob, and we know its name was given to it by God: but in the meantime, as the people had made a wrong use of the Patriarch's example, the place was called Bethaven. Bethaven, we know, is the house of iniquity; as though the Prophet had said, "God dwells not in this place, as superstitious men imagine; but it has been corrupted by ungodly worshipers." He therefore says, "The high places of Aven;" that is, of impiety. But it may be expedient to repeat here what we have before said, namely, that when men degenerate from the pure teaching of God, they in vain cover their profanations with empty names, as we see the Papists doing at this day; for they adorn that profanation, the Mass, with the title of Sacrament, as if it was something allied to it. They wish even their own Mass to be regarded as the Holy Supper, as if it were in their power to abolish what has been prescribed by the Son of God, and to substitute in its place their own inventions. Hence, how much soever the Papists may dignify their profanations with honourable names they effect nothing. How so? Because God loudly proclaims respecting Bethel that it is Bethaven; and the reason is well known, because Jeroboam erected temples, and appointed new sacrifices, without God's command. Whenever, then, men depart from the word of the Lord, it will avail them nothing to disguise their own dreams; for the Lord approves of nothing but what he himself commands. Hence the high places of Aven have perished, or "shall perish." He adds The sin of Israel This sentence, placed in apposition, belongs to the former. What is meant is, The sin of Israel shall perish. But, as it was said yesterday, the Israelites thought that they performed a service acceptable to God; and hence it was that they were so sedulously attentive to their holy rites; but God, on the contrary, pronounced them to be sin. How so? Because it is profanation and idolatry in men to leave off following God's command, and to give way to their own fancies and inventions. We must then understand, that it is not in the power of men to form any modes of worship they please; nor is it in their power to decide on this or that worship, whether it be lawful or spurious; but nothing remains for us but to attend to what the Lord says. When, therefore, the Lord pronounces that to be profane which pleases us, we ought to acquiesce in his judgement; for it does not become us to dispute with him, and it would be vain to do so. The thorn and the thistle, he says, shall come up on their altars It may be asked, Ought the Prophet simply, by these tokens, to have reproved the superstition of the people, seeing that the same thing happened to the temple a short time after, though not built by the counsel of men, but by that of God? Since, then, the grass grew where the temple was, was not that worship, which we know was founded by God, exposed to ridicule? It is only the same that can be said of the calves. We grant that

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the calves were carried into Assyria, as a price from the wretched Israelites to pacify the king, who was angry with them. Was not the ark of the covenant taken also into captivity by enemies? Did not king Nebuchadnezzar take away the vessels of the temple? And was not pious Hezekiah constrained to strip the doors of the temple of their ornaments? Then this seems not to have been fitly spoken by the Prophet. The answer to all this may be readily given: The Israelites promised to themselves what they saw, and found afterwards to be vain as is the case with hypocrites, who securely despise all judgements and all punishments. How so? Because they thought their own perverted worship to be sufficient for their safety; though they were in their whole life abominable yet as some form of religion was observed by them, they thought that God was bound to be with them: such and so supine was the security of that people. Very different was the case with the tribe of Judah. For God, by his Prophets, proclaimed aloud, "Trust not in words of falsehood; for ye boast continually, The temple of the Lord, The temple of the Lord, (Jeremiah 7:4,) but I no longer dwell in that temple:" and Ezekiel saw the glory of the Lord departing elsewhere, (Ezekiel 10:4.) What is said here could not then apply to the temple, nor to the true and lawful altar, nor to the true worshipers of God; but the Prophet justly reproaches the Israelites for expecting safety from their own altars, while yet they were provoking God's wrath against themselves by such inventions. We ought, then to remember this difference between the tribe of Judah and the ten tribes. But he adds, -- They shall say to the mountains, Cover us: and to the hills, Fall on us. By this form of speaking, the Prophet intended to express the dreadful vengeance of God; as if he had said, that the destruction, which was at hand, would be so grievous that it would be better to perish a hundred times than to remain in that state alive. For when men say to hills, Fall on us, and to mountains, Cover us, they doubtless desire a death too dreadful to be spoken of; but it is the same as if the Prophet had said, that life and light, and the sight of the sun and the common air, would become a horror to them, for they would perceive the hand of God to be against them. And further, it is a sign of extreme despair, when men willingly seek the abyss, where they may sink to avoid the presence of God and present destruction. And hence Christ has also transferred this passage to set forth the last judgement, of which he speaks, -- They shall say to the mountains, “Cover us; and to the hills, Fall on us” that is, what was once said by the Prophet shall then be again fulfilled; that the wicked will prefer a hundred deaths to one life; for both light and the vital air will be hated and detested by them; because they will perceive themselves to be oppressed by the dreadful hand of God. It follows -Hosea 10: 9. O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them. He here reproaches Israel for having been long inured in their sins, and not for being lately corrupted. This is the substance. He had said in the last chapter that they were deep in their sins, as in the days of Gibeah: we then explained why the Prophet adduced the example of Gibeah, and that was, because the Gibeonites had fallen away from all fear of God, as if not a word about the law had ever been heard among them. We indeed know that they abandoned themselves to filthy and monstrous lusts, like the inhabitants of Sodom and Gomorra. Seeing, then, that so great obscenity prevailed openly and with impunity in Gibeah, rightly did the Prophet say that the Israelites were then lost and past hope, as the case was at that time. But now he regards another thing, even this, -- that from that time they had not ceased to accumulate evils on evils, and thus to spin, as it were, a continuous rope of iniquity, as it is said in another place, -- From the days then of Gibeah hast thou, Israeli sinned But this seems an unjust charge; for we know that the whole people united together against the tribe of Benjamin. Since, then, the Israelites revenged that wickedness which was committed in the city of Gibeah, why does the Prophet bring against them the crime of which they had been the avengers? But we know that it often happens, that they who execute the vengeance of God are in no respect better; and we had a remarkable example of this at the beginning in Jehu; for he had been God's minister in punishing superstitions; yet God calls him a robber, and compares the vengeance he executed to robbery; I will avenge,' he says, on the head of Jehu the blood of the house of Ahab, which he has shed.' And yet we know that he was armed with the sword of God. This is indeed true; but he acted not with a sincere and upright heart, for he afterwards followed the same example. So now the Prophet says, that the Israelites had sinned even from that time; as though he said, "The Lord by the hand of your fathers took vengeance on the Gibeonites and on the whole tribe of Benjamin: but they were wholly like them. This corruption has from that time overwhelmed, like a deluge, the whole land of Israel. There is then no reason for you to boast that you have been better, inasmuch as it afterwards fully appeared what you were, for you imitated the Gibeonites." We now then understand the design of the Prophet, and how justly he brings this charge against the Israelites, that they had sinned from the days of Gibeah. They indeed thought that crime was confined to a small corner of the land; but the Prophet says that the whole land was covered with it, and that they all exposed themselves to God's judgement, and deserved the same punishment with the Gibeonites and their brethren, the whole tribe of Benjamin. Thou, Israel, hast then sinned from the days of Gibeah:' the Israelites said, that the Benjamites alone sinned; but that sin, he says was common. There they stood This clause is variously explained. Some think that the people are reproved for wishing to retreat after having twice fought without success. We hence see that their minds were soft and cowardly, since they so soon succumbed to their trial. They therefore think that this want of confidence is pointed out by the Prophet; There they stood,' he says, that is, retreated from the battle; for as they did not succeed as they wished, they thought that they had been deceived. Hence it is concluded, that they did not ascribe his just honour to God, and were on this account reprehensible. But others say, that God had then testified by a clear proof that the Israelites were equal in guilt to the Gibeonites; for how came it, they say, that when they engaged in battle, they were compelled twice to retreat? All Israel were armed against one tribe; how then was it that they did not immediately overcome? But the Benjamites, we know, were not at last conquered without a great loss. It is then certain that God plainly showed that the Israelites were unworthy of so honourable an office; for the Israelites wished to execute God's judgement, when they were themselves equally wicked. The Lord then openly reminded them, that it was not for them to turn their zeal against others, when they were no less guilty themselves. It seems to others that their obstinacy is here pointed out: There they stood;' that is, from that time they have been perverse in their wickedness, and the battle against the children of iniquity did not lay hold on them.' This third exposition is what I mostly approve; that is, that the Israelites, when they became ungodly and wicked, though they professed great zeal and ardour against the tribe of Benjamin, did not yet cease from that time to conduct themselves perversely against God, so that they at last arrived at the highest pitch of impiety. But what follows, The battle in Gibea against the children of iniquity did not lay hold on them, may also be variously explained. Some say, that the Israelites ought not to have defended themselves with this shield, that God had so severely punished the Gibeonites and their kindred. "The Lord spared you once, but what then? He has deferred his vengeance for a long time; but will he on that account deal more mildly with you now? Nay, a heavier vengeance awaits you; for from that time he has not forced repentance out of you." But others read the sentence as a question, "Has the battle in Gibeah against the children of iniquity laid hold on you?" But the simple sense of the words seems to me to be this, that the battle had not laid hold on the Israelites, because they had not been touched by that example. The judgements of God, we know, are set forth before our eyes, that each of us may apply them for our own benefit. The Prophet now reproves the neglect of the Israelites in this matter, because they disregarded the event as a thing of no moment. Hence the battle did not lay hold on them; that is, they did not perceive that they were warned at the expense of others to repent, and to live afterwards a holier and purer life in subjection to God. And this view is confirmed by the last clause, "against the children of iniquity;" for why is this expressly added by the Prophet, except that the Lord testified that they should not be unpunished, who were like the Gibeonites, with whom he dealt so rigidly and severely. Since, then, the Israelites had not been touched, their stupidity was hence proved. And for the same reason Paul says, that the wrath of God shall come on the children of disobedience or of unbelief, (Ephesians 5:6:) for when God takes vengeance on one people or on one man, he doubtless shows himself in that particular judgement to be the judge of the world. This seems to me to be the genuine meaning of the Prophet. We ought further to bear in mind, that when men go on in their wickedness, whatever sins their fathers have done are justly imputed to them. When we return to the right way, the Lord instantly buries all our sins, and reconciles us to himself on this condition, that he will pardon whatever fault there may be in us: though we may, through our whole life, have provoked his wrath against us, he will yet as I have said, instantly bury the whole. But if we repent not, the Lord will remember, not only our own sins, but also those of our fathers, as it is evident from what is here said by the Prophet. Prayer Grant, Almighty God, that as you have once appeared in the person of your only-begotten Son, and have rendered in him your glory visible to us, and as you daily set forth to us the same Christ in the glass of your gospel, -- O grant, that we, fixing our eyes on him, may not go astray, nor be led here and there after wicked inventions,

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the fallacies of Satan, and the allurements of this world: but may we continue firm in the obedience of faith and persevere in it through the whole course of our life, until we be at length fully transformed into the image of your eternal glory, which now in part shines in us, through the same Christ our Lord. Amen. Twenty-eighth Lecture Hosea 10:10 10. It is in my desire that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two furrows. When God says that he desires to chastise the people, he intimates that this was his purpose, as when one greatly wishes for anything; and it may be an allowable change in the sentence, if the copulative was omitted, and it be rendered thus, -- It is in my desire to chastise them But to depart from the words seems not to me necessary; I therefore take them apart as they stand, in this sense, -- that God would follow his desire in chastising the people. The sentence seems indeed to be repugnant to many others, in which God declares his sorrow, when constrained to deal severely with his people, but the two statements are not discordant. Passions, we know, belong not to God; but in condescension to men's capacities, he puts on this or that character. When he seems unwilling to indict punishment, he shows with how much love he regards his own people, or with what kind and tender affection he loves them. But yet, as he has to do with perverse and irreclaimable men, he says that he will take pleasure in their destruction; and for this reason also, it is said that God will take revenge. We now then understand the meaning of the Prophet: he intimates, that the purpose which God had formed of destroying the people of Israel could not now be revoked; for this punishment was to him his highest delight. He further says, I will chastise them, and assembled shall peoples be against them By these words God shows that all people are in his hand, that he can arm them whenever he pleases; and this truth is everywhere taught in the Scriptures. God then so holds all people under his command, that by a hiss or a nod he can, whenever it pleases him, stir them up to war. Hence, as heedless Israel laughed at God's judgement, he now shows how effectual will be his revenge, for he will assemble all people for their destruction. And for the same purpose he adds, When they shall have bound themselves in two furrows By this clause the Prophet warns the Israelites, that nothing would avail them, though they fortified themselves against every danger, and though they gathered strength on every side; for all their efforts would not prevent God from executing his vengeance. When therefore they shall be bound in their two furrows, I will not on that account give over to assemble the people who shall dissipate all their fortresses. We now apprehend the design of the Prophet. He no doubt mentions two furrows, with reference to ploughing; for we shall see that the Prophet dwells on this metaphor. However much then the Israelites might join together and gather strength, it would yet be easy for God to gather people to destroy them. Some refer this sentence to the whole body of the people; for they think that the compact between the kingdom of Judah and Israel is here pointed out: but this is a mere conjecture, for history gives it no countenance. Others have found out another comment, that the Lord would punish them all together, since Judah had joined the people of Israel in worshipping the calves: so they think that the common superstition was the bond of alliance between the two kingdoms. There are others who think that the Prophet alludes to the two calves, one of which, as it is well known, was worshipped in Dan, and the other at Bethel. But all these interpretations are too refined and strained. The Prophet, I doubt not, does here simply mention the two furrows, because the people, (as godless men are wont to do,) relying on their own power, boldly and proudly despised all threatening. "Howsoever," he says, "they may join themselves together in two furrows, they shall yet effect nothing by their pride to prevent me from executing my vengeance." Let us proceed -Hosea 10:11 11. And Ephraim is as an heifer that is taught, and loves to tread out the corn; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, and Jacob shall break his clods. Some read the two words, "taught," and "loveth," separately, mlmdh, melamde, and 'hvty, aebti; for they think that at the beginning of the verse a reproach is conveyed, as though the Prophet had said, that Ephraim was wholly unteachable: though God had from childhood brought him up under his discipline, he yet now showed so great stubbornness, that he even ceased not to rebel against God, and went on obstinately in his own wickedness. "Ephraim then is like a trained heifer." But this meaning seems too far-fetched: I therefore connect the whole together in one context, and follow what has been more approved, Ephraim is a heifer trained to love, or, that she may love, threshing; that is, Ephraim has been accustomed to love threshing. There is here an implied comparison between ploughing and threshing. There is more labour and toil, we know, in ploughing than in threshing; for the oxen are coupled together, and then they are compelled to obey, and in vain do they draw here and there, when they are joined together. But when oxen thresh, they are loose, and the labour is less toilsome and heavy. The Prophet then means this, -- that Ephraim pretended some obedience, and yet would not take the yoke, so as to be really and in everything submissive to God. Other nations did not understand what it was to obey God; but there was some appearance of religion in Israel; they indeed professed to worship the God of Israel, they had temples among them; but the Lord derides this hypocrisy, and says, -- Ephraim is like a heifer, which will not submit her neck to the yoke, but will only, for recreation's sake, pass through the threshing-floor and tread the corn, as hypocrites are wont to do; for they do not wholly repudiate every truth, but in part receive it; yet, when the Lord presses on them too much, they then fiercely resist, and show that they wish to do according to their own will. Almost the whole world exhibit, indeed, some appearance of obedience, I know not what; but they wish to make a compact with God, that he should not require more then what their pleasure may allow. When one is a slave to many vices, he desires a liberty for these to be allowed him; in other things, he will yield some obedience. We now understand the meaning of the Prophet, and see what he had in view. He then derides the hypocritical service which the Israelites rendered to God; for they were at the same time unwilling to bear the yoke, and were untameable. To the threshing they were not unwilling to come; for when God commanded anything that was easy, they either willingly performed it, or at least discharged their duty somehow in that particular; but they would not accustom themselves to plough. Since it was so, I have passed over, he says, upon her beautiful neck God shows why he treated Ephraim with severity; for he was made to submit, because he was so obstinate. I have passed over upon the goodness of her neck;' that is, "When I saw that she had a fat neck, and that she refused the yoke, I tried, by afflictions, whether such stubbornness could be subdued." Some refer this to the teaching of the law, and say, that God had passed over upon the beautiful neck of Israel, because he had delivered his law in common to all the posterity of Abraham. But this is foreign to the context. I therefore doubt not but that the mind of the Prophet was this, -- that God here declares, that it was not without reason that he had been so severe in endeavouring to tame Israel, for he saw that he could not be otherwise brought to obedience. "Since, then, Ephraim only loved the treading, I wished to correct this delusion, and ought not to have spared him. If he had been a wearied ox, or an old one broken down and emaciated, and of no strength, some consideration for him ought to have been had: but as Israel had a thick and fat neck, as he was strong enough to bear the yoke, and as he yet loved his own pleasures and refused the yoke, it was needful that he should be tamed by afflictions. I have therefore passed over upon the goodness, or the beauty, of the neck of Ephraim." But as God effected nothing in mildly chastising Israel, he now subjoins, -- I will make him to ride. Some render it, "I will ride:" but as the verb is in Hiphel, (the causative mood,) it is necessary to explain it thus, that God will make Israel to ride. But what does this mean? They who render it, "I will ride," saw that they departed from what grammar requires; but necessity forced them to this strained interpretation. Others will have l, ol, on, to be understood, "I will make to ride on Ephraim," and they put in another word, "I will make the nations to ride on Ephraim." But the sentence will accord best with the context, if we make no change in the words of the Prophet. Nay, they who adduce the comments I have mentioned, destroy the elegance of the expression and pervert the meaning. Thus, then, does God speak, -- "Since Ephraim loves treading, and the moderate punishments by which I meant to subdue him avail nothing, I will hereafter deal with him in another way: I will make him," he says, "to ride:" that is, "I will take him away, as it were, through the clouds." The Prophet alludes to the lasciviousness and intemperance of Israel; for lust had so carried away that people, that they could not walk straight, or with a steady step, but staggered here and there; as also Jeremiah says, that they were untameable bullocks, (Jeremiah 31:18.) What does God declare? I will make them to ride;' that is, I will deal with this people according to their disposition. There is a similar passage in Job; where the holy man complains that he was forcibly snatched away, that God made him to ride on the clouds. God,' he says, made me to ride,' (he uses there the same word.) What does it mean? Even that the Lord had forcibly carried him here and there. So also the Prophet says here -- "Israel is delicate, and, at the same time, I see so much wildness in his nature, that he cannot take the yoke; nothing then remains for him but to ride on the clouds. But what sort of riding will this be? Such as that, when the people shall be carried away into exile; since they cannot rest quietly in the land of Canaan, since they cannot enjoy the blessings of God, they shall ride, that is, they shall quickly be taken away into a far country." We now then see how God dealt with Israel, when he saw what his disposition required; for he could not be constrained to obedience in his own land; it was then necessary to remove him elsewhere, as it was done. He afterwards subjoins, Judah shall plough,

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Jacob shall harrow for himself; that is, the remaining portion of the people shall remain in their afflictions. These punishments were indeed grievous, when considered in themselves; but it was far easier and more tolerable for Judah to plough and to harrow among his people, than if he had to ride. Judah then suffered grievous losses, and the Lord chastised him also with afflictions; but this punishment, as I have said, was much less than the other. It was the same as when an ox, drawn out of the stall, is led into the field, and is forced to endure his daily labour; his toil is indeed heavy and grievous; but the ox at least lives after his work, and refreshes himself by his rest during the night. He also undergoes some toil by harrowing, and grows weary; but he returns to the stall; and then his master is not so cruel, but that he grants his ox some indulgence. We hence see the purport of this comparison, that Judah shall plough, and that Jacob, that is, the remaining part of the people, shall harrow; which means, that the rest of the people shall break the clods, -- for to harrow among the Latins is to break the clods -- but that the Lord will make Ephraim to ride. This, I doubt not, is the genuine sense of the passage; but I leave to others their own free judgement. It now follows -Hosea 10:12 12. Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the Lord, till he come and rain righteousness upon you. He exhorts here the Israelites to repentance; though it seems not a simple and bare exhortation, but rather a protestation; as though the Lord had said, that he had hitherto laboured in vain as to the people of Israel, because they had ever continued obstinate. For it immediately follows -Hosea 10:13 13. Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men. The reason is here found, why I thought that the Prophet did not simply exhort the people, but rather charged them with obduracy for not growing better, though often admonished. He then relates how much God had previously done to restore the people to a sound mind; for it had been his constant teaching, Sow for yourselves righteousness, reap, in proportion, kindness, or according to the proportion of kindness; plough a ploughing for yourselves; it is the time to seek the Lord Though then the people heard these words daily, and had their ears almost stunned by them, they did not yet change for the better, nor made themselves pliable; nay, as it were with a fixed purpose, they ploughed, he says, ungodliness, they reaped iniquity; they therefore did eat the fruit of falsehood, for they sustained just punishments, or satiated themselves with falsehood and treachery. We now apprehend the meaning of the Prophet: I will come to particulars. Sow for yourselves righteousness He shows that the salvation of this people had not been neglected by God; for he had tried whether they were healable. The remedy was, that the people were to know that God would be pacified towards them, if they devoted themselves to righteousness. The Lord offered his favour: "Return only to me; for as soon as the seed of righteousness shall be sown by you, the harvest shall be prepared, a reward shall be laid up for you; ye shall then reap fruit according to your kindness." But if anyone asks, whether it be in the power of men to sow righteousness, the answer is ready, and that is that the Prophet explains not here how far the ability of men extends, but requires what they ought to do. For whence is it that so many of God's curses often overwhelm us, except that we sow seed similar to the produce? that is, God repays us what we have deserved. This then is what the Prophet shows, when he says, "Sow for yourselves righteousness:" he shows that it was their fault, if the Lord did not cherish them kindly and bountifully, and in a paternal manner; it was because their impiety suffered him not. And the Prophet only speaks of the duties of the second table, as also the Prophets do, when they exhort men to repentance: they often begin with the second table of the law, because the perverseness of men with regard to this is more palpable, and they can thereby be more easily convicted. But what he afterwards subjoins, nyrv nyr, niru nir, plough the ploughing, is not, I confess, in its proper place; but there is in this nothing inconsistent: for after having exhorted them to plough, he now adds, that they were like uncultivated and desert fields, so that it was not right to sow the seed until they had been prepared. The Prophet then ought, according to the order of nature, to have begun with ploughing; but he simply said what he wished to convey, that the Israelites received not the fruit they desired, because they had only sown unrighteousness. If they now wished to be dealt with more kindly, he shows the remedy, which is to sow righteousness. If it was so, that they were already filled with wickedness, he shows that they were like a field overgrown with briers and thorns. When therefore a field has long remained uncultivated, thorns and thistles and other noxious herbs grow there, and a double ploughing will be necessary, and this double labour is called Novation; and Jeremiah speaks of the same thing, when he shows that the people had grown hardened in their wickedness, and that they could not bear any fruit until the thorns were torn up by the roots, and until they had been well cleansed from the vices in which they had become fixed; and hence he says, -- “Plough again your fallow-ground” (Jeremiah 4:3). And it is the time for seeking Jehovah, until he come. Here the Prophet offers a hope of pardon to the people, to encourage them to repent: for we know that when men are called back to God, they are torpid and even faint in their minds, until they are assured that God will be propitious to them; and this is what we have treated of more fully in another place. The Prophet now handles the same truth, that it is the time for seeking the Lord. He indeed uses the word t, ot, which means a seasonable time. It is then the time for seeking the Lord; as though he said, "The way of salvation is not yet closed against you; for the Lord invites you to himself, and he is of his own self inclined to mercy." This is one thing. We are, however, at the same time, taught that there ought to be no delay; for such tardiness will cost them dear, if they despise so kind an invitation of God, and go on in their own obstinacy. It is then the time for seeking Jehovah; as Isaiah also says, “Seek the Lord while he may be found, call on him while he is nigh: Behold, now is the time of good-pleasure; behold, now is the day of salvation” (Isaiah 55:6). So also in this place, the Prophet testifies that God will be easily entreated, if Israel returned to the right way; but that, if they continued obstinately in their sins, this time would not be perpetual; for the door would be shut, and the people would cry in vain, after having neglected this seasonable invitation, and abused the patience of God. It is then the time, he says, for seeking the Lord, until he come. This last clause is a confirmation of the former; for the Prophet here expressly declares that it would not be useless labour for Israel to begin to seek God -- He will come to you.' He at the same time warns them not to be too hasty in their expectations; for though God may receive us into favour, he does not yet immediately deliver us from all punishments or evils. We must, then, patiently wait until the fruit of reconciliation appears. We hence see that both points are here wisely handled by the Prophet; for he would have Israel to hasten with deep concern, and not to delay long the time of repentance, and also to remain quiet, if God did not immediately show himself propitious, and show tokens of his favour; the Prophet wished, in this case, the people to be patient. And rain righteousness upon you. The word yrh, ire, means indeed "to teach," and also "to throw;" but as the word mvrh, mure, derived from this verbs as it is well known, means the rain, I could not explain it here otherwise than "he will rain righteousness upon you." What, indeed, could the teaching of righteousness mean? For the Prophet alludes to the harvest; and the people might say, "Are we sure of provision, if we seek God?" "Certainly," he says; "he will come – he will come to you, and will rain righteousness, or the fruit of righteousness, upon you." In short, the Prophet here shows, that whenever God is sought sincerely and from the heart by sinners, he comes forth to meet them, and shows himself kind and merciful. But as he had spoken of ploughing and sowing, the fruit or the harvest was now to be mentioned; that he might therefore hold forth a promise that they who had sown righteousness would not lose their expense and toil, he says, the Lord will rain upon you the fruit of righteousness. Now follows the other verse, which, as I have said, completes the passage, Ye have ploughed ungodliness, iniquity have ye reaped: ye have eaten the fruit of falsehood The Prophet shows that the people had in vain been daily admonished, and so kindly and sweetly allured by the Lord; for they had not only slighted wholesome warnings, but had, in their perverse wickedness, abandoned themselves to a contrary course: you have ploughed, he says, impiety; God has exhorted you to sow righteousness, -- what have you sown? Impiety; and then you have reaped iniquity. Some think that the punishments which the people had to bear are pointed out here; as though the Prophet had said, "God has returned to you such a produce as was suitable to your sowing; ye are therefore satiated with falsehood -- that is, with your own false confidence." But he seems rather to pursue the same strain of thought, and to say, that they had ploughed impiety -- that is, that they had been from the beginning ungodly; and then, that they had reaped iniquity -- that is, that they had continued their wickedness to the very harvest, and laid up their fruit as it were in a storehouse, that they might satiate themselves with treachery. The Prophet, I think, speaks in this sense; but let there be a free choice. I only show what seems to me most suitable.

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For it follows then, For thou hast trusted in thine own way, in the multitude of thy valiant ones Here the Prophet points out the chief spring-head of all sins; for the Israelites, trusting in their own counsels, gave no ear to the word of God: and then, being fortified by their own strength, they dreaded not his judgements, nor fled to his pledged protection to defend them. This pride is not then named here by the Prophet without reason as the chief source of all sins. For when one distrusts his own wisdom, or is afraid, being conscious of his weakness, he can be easily subdued; but when pride possesses man's minds so that he thinks himself wise, nothing will then prevail with him, neither counsel nor instruction. It is the same when any one greatly extols his own strength, and is inflated with pride, he cannot be made tractable, were he admonished a hundred times. The Prophet then defines here the falsehood, the impiety, and the iniquity of which he had been speaking. For though the people sinned in various ways, the fountain and root was in this lie or falsehood, that they were wont to set up their own strength in opposition to God, and thought themselves so endued with wisdom, that they had no need of teachers. Since, then, the people were so blinded with their own pride, the Prophet shows here that it was this lie with which they had satiated themselves. It follows -Hosea 10:14-15 14. Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Betharbel in the day of battle: the mother was dashed in pieces upon her children. 15. So shall Bethel do unto you because of your great wickedness: in a morning shall the king of Israel utterly be cut off. The Prophet here denounces punishment, having before exposed to view the sins of the people, and sufficiently proved them guilty, who by subterfuges avoided judgement. He now adds, that God would be a just avenger. A tumult then shall arise among thy people Thou hast hitherto satiated thyself with falsehood; for hope in thine own courage has inebriated thee, and also a false notion of wisdom; but the Lord will suddenly stir up tumults among thy people; that is, a tumult shall in one moment arise on every side. He intimates that its progress would not be slow, but that the tumult would be each as would confound things from one corner of the land to the other. A tumult then, or perdition, shall arise among thy people; for the word s'vn, shaun, "on" means perdition or destruction; but I prefer "tumult," as the verb, q'm"kam" seems to require. "Every one of thy fortresses," he says, "shall be demolished." He shows that whatever strength the people had would be weak and wholly useless, when the Lord had begun to raise a tumult; for this tumult would reduce to ruin all their fortified cities. He then adds an instance, which some refer to Shalmanezar. He only mentions Shaman; and Shalmanezar is indeed a compound name; but it is not known whether the Prophet had put down here his name in its simple form, Shaman: and then he mentions Betharbel, a city, referred to in some parts of Scripture, which was, with respect to Judea, beyond Jordan. If we receive this opinion, it seems that the Prophet wished to revive the memory of a recent slaughter, "Ye know what lately happened to you when Shalmanezar marched with so much cruelty through your country, when he laid waste your villages and towns and cities, and ye especially know how fierce the battle was in Betharbel, when a carnage was made, when mothers were violently thrown on their children, when the enemy spared neither sex nor age, which in the worst wars is a most cruel thing." Such, then, may have been the meaning of the Prophet. But others think that he relates a history, which is nowhere else to be told. However this may be, it appears that the Prophet spake of some slaughter which was in his day well known. Then the report of it was common enough, whether it was a slaughter made by Shalmanezar, or any other, of which there is no express mention found. We now see the meaning of the Prophet; but we cannot finish to-day. Prayer Grant, Almighty God, that as we remain yet in our own wickedness, though often warned and sweetly invited by you, and as you prevail not with us by your daily instruction, -- O grant, that we may, in a spirit of meekness, at length turn to your service, and fight against the hardness and obstinacy of our flesh, till we render ourselves submissive to you, and not wait until you put forth thy hand against us, or at least so profit under your chastisements, as not to constrain you to execute extreme vengeance against us, but to repent without delay; and that we may indeed, without hypocrisy, plough under your yoke, and so enjoy your special blessings, that you may show yourself to us not only as our Lord, but also as our Father, full of mercy and kindness, through Christ our Lord. Amen. Twenty-ninth Lecture We explained yesterday Hosea 10:14, in which the Prophet denounced the vengeance of God on his people, such as they had experienced either when the country was laid waste by the army of Shalmanezar, or when some other slaughter was made. From the words, we certainly learn that a battle had been fought in Arbel, which was a town, as we have said, beyond Jordan. But the Prophet shows also how much had been the atrocity of that battle, and how grievous and dreadful would be that slaughter which he now threatens to the people, by saying that even the mother had been violently thrown upon her children. And the Prophet also shows that God's vengeance would be just, because the Israelites had provoked God by their superstitions. He then points out in the last verse the cause why the Lord would deal so severely with his people; and his manner of speaking ought to be observed. So, he says, shall Bethel do unto you He might have said So will God do unto you;' but he more distinctly shows that the evil, or the cause of the evil, was in themselves; Bethel, he says, shall do this unto you. It is certain that the war did not arise from Bethel; but as they had corrupted the worship of God by worshipping the calf, the Prophet says, that the Assyrian was not, properly speaking, the author of this slaughter, but that it was to be imputed to that corruption which had arisen in Bethel. Bethel then shall do this unto you. But he adds, Because of wickedness -- of your wickedness Some give this explanation, "Because of the wickedness of wickedness," by which is expressed something extreme, as the genitive case is often used by the Hebrews in the place of the superlative degree; but it may be viewed as a simple repetition, "This shall be for wickedness -- your wickedness, and it shall be so, that ye may not be able to transfer the blame to any other cause; for ye are yourselves the authors of all the evils." He says, in the last place, In a morning shall the king of Israel be utterly cut off, or, by perishing shall perish. The Prophet means by these words, that the Lord would so punish the people of Israel, that it would appear plain enough, that it was not done by man or by chance; for the Lord would suddenly overturn that kingdom which had been so well fortified, which flourished so much in wealth and power. Cut off then in a morning, or in one morning, shall be the king of Israel. Some read, "as the morning," instead of, "in a morning," kschr, cashicher, vschr, beshicher. The king of Israel shall perish like the dawn;' for the dawn, we know, immediately disappears when the sun rises: the sun brings with it the full day, and then the dawn immediately passes away. But the other is the more correct reading, as it has also been more commonly received, that is, "In a morning, or in one morning, shall the king of Israel perish;" as we say in French, Cela n'est que pour un Desiuner.” For that proud people thought that no adversity could happen to them for many years, as they had a blind confidence in their own strength. The Prophet derides this madness, and says, that the slaughter would be sudden, that the king would in a moment be destroyed, though he thought himself well supplied with soldiers and all other defences. Now follows -Chapter 11 Hosea 11:1 1. When Israel was a child, then I loved him, and called my son out of Egypt. God here expostulates with the people of Israel for their ingratitude. The obligation of the people was twofold; for God had embraced them from the very first beginning, and when there was no merit or worthiness in them. What else, indeed, was the condition of the people when emancipated from their servile works in Egypt? They doubtless seemed then like a man half-dead or a putrid carcass; for they had no vigour remaining in them. The Lord then stretched forth his hand to the people when in so hopeless a state, drew them out, as it were, from the grave, and restored them from death into life. But the people did not acknowledge this so wonderful a favour of God, but soon after petulantly turned their back on him. What baseness was this, and how shameful the wickedness, to make such a return to the author of their life and salvation? The Prophet therefore enhances the sin and baseness of the people by this circumstance, that the Lord had loved them even from childhood; when yet, he says, Israel was a child, I loved him. The nativity of the people was their coming out of Egypt. The Lord had indeed made his covenant with Abraham four hundred years before; and, as we know, the patriarchs were also regarded by him as his children: but God wished his Church to be, as it were, extinguished, when he redeemed it. Hence the Scripture, when it speaks of the liberation of the people, often refers to that favour of God in the same way as of one born into the world. It is not therefore without reason that the Prophet here reminds the people that they had been loved when in childhood. The proof of this love was, that they had been brought out of Egypt. Love had preceded, as the cause is always before the effect. But the Prophet enlarges on the subject: I loved Israel, even while he was yet a child; I called him out of Egypt; that is, "I not only loved him when a child, but before he was born I began to love him; for the liberation from Egypt was the nativity, and my love preceded that. It then appears, that the people had been loved by me, before they came forth to the light; for Egypt was like a grave without any spark of life; and the condition this miserable people was in was worse than thousand deaths. Then

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by calling my people from Egypt, I sufficiently proved that my love was gratuitous before they were born." The people were hence less excusable when they returned such an unworthy recompense to God, since he had previously bestowed his free favour upon them. We now understand the meaning of the Prophet. But here arises a difficult question; for Matthew, accommodates this passage to the person of Christ. They who have not been well versed in Scripture have confidently applied to Christ this place; yet the context is opposed to this. Hence it has happened, that scoffers have attempted to disturb the whole religion of Christ, as though the Evangelist had misapplied the declaration of the Prophet. They give a more suitable answer, who say that there is in this case only a comparison: as when a passage from Jeremiah is quoted in another place, when the cruelty of Herod is mentioned, who raged against all the infants of his dominion, who were under two years of age, “Rachel, bewailing her children, would not receive consolation, because they were not” (Jeremiah 31:15). The Evangelist says that this prophecy was fulfilled, (Matthew 2:18). But it is certain that the object of Jeremiah was another; but nothing prevents that declaration should not be applied to what Matthew relates. So they understand this place. But I think that Matthew had more deeply considered the purpose of God in having Christ led into Egypt, and in his return afterwards into Judea. In the first place, it must be remembered that Christ cannot be separated from his Church, as the body will be mutilated and imperfect without a head. Whatever then happened formerly in the Church, ought at length to be fulfilled by the head. This is one thing. Then also there is no doubt, but that God in his wonderful providence intended that his Son should come forth from Egypt, that he might be a redeemer to the faithful; and thus he shows that a true, real, and perfect deliverance was at length effected, when the promised Redeemer appeared. It was then the full nativity of the Church, when Christ came forth from Egypt to redeem his Church. So in my view that comment is too frigid, which embraces the idea, that Matthew made only a comparison. For it behaves us to consider this, that God, when he formerly redeemed his people from Egypt, only showed by a certain prelude the redemption which he deferred till the coming of Christ. Hence, as the body was then brought forth from Egypt into Judea, so at length the head also came forth from Egypt: and then God fully showed him to be the true deliverer of his people. This then is the meaning. Matthew therefore most fitly accommodates this passage to Christ, that God loved his Son from his first childhood and called him from Egypt. We know at the same time that Christ is called the Son of God in a respect different from the people of Israel; for adoption made the children of Abraham the children of God, but Christ is by nature the only-begotten Son of God. But his own dignity must remain to the head, that the body may continue in its inferior state. There is then in this nothing inconsistent. But as to the charge of ingratitude, that so great a favour of God was not acknowledged, this cannot apply to the person of Christ, as we well know; nor is it necessary in this respect to refer to him; for we see from other places that everything does not apply to Christ, which is said of David, or of the high priest, or of the posterity of David; though they were types of Christ. But there is ever a great difference between the reality and its symbols. Let us now proceed -Hosea 11:2 2. As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images. The Prophet now repeats the ingratitude of the people in neglecting to keep in mind their redemption. The word, "called," is here to be taken in a different sense. For God effectually called, as they say, the people, or his Son, from Egypt: he has again called by the outward voice or teaching through his Prophets. Hence, when he said before that he called his Son from Egypt, it ought to be understood, as they say, of actual liberation: but now when he says, They have called them, it is to be understood of teaching. The name of the Prophets is not expressed; but that they are intended is plain. And the Prophet seems designedly to have said in an indefinite manner, that the people had been called, that the indignity might appear more evident, as they had been called so often and by so many, and yet had refused. Hence they have called them. When he thus speaks, he is not to be understood as referring to one or two men, or to a few, but as including a great number of men, doing this everywhere. Even thus now have they called them; that is, this people have been called, not once or twice, but constantly; and God has not only sent one messenger or preacher to call them, but there have been many Prophets, one after the other, often thus employed, and yet without any benefit. We now perceive what the Prophet meant. They have called them, he says, so they went away from their presence. The particle so, kn, can, is introduced here to enli. ven the description; for the Prophet points out, as by the fingers how wickedly they conspired to execute their own counsels, as if they wished purposely to show in an open manner their contempt. So they went away; when the Prophets called them to one course, they proceeded in an opposite one. We then see, that to point out thus their conduct was not superfluous, when he says, that they in this manner went away: and then he says, from their face Here he shows that the people sought hiding-places and shunned the light. We may indeed conclude from these words, that so great was the perverseness of the people, that they not only wished to be alienated from God, but also that they would have nothing to do with the Prophets. It is indeed a proof of extreme wickedness, when instruction itself is a weariness, and ministers cannot be endured; and no doubt the Prophet meant to set forth this sin of the people. He afterwards says, that they sacrificed unto Baalim, and burnt incense to graven images In the former clause, he shows the contumacy of the Israelites, that they deigned not to give ear to God's servants. He now adds, that they made incense to graven images, and also offered worship to their idols. By Baalim, as it has been already stated, the Prophet means the inferior gods. For no such stupidity prevailed among the people as not to think that there is some chief deity; nay, even profane Gentiles confessed that there is some supreme God. But they called their advocates (patronos) Baalim, as we see to be the case at this day under the Papacy, this same office is transferred to the dead; they are to procure for men the favour of God. The Papists then have no grounds for seeking an evasion by words; for the very same superstition prevails at this time among them, as prevailed formerly among Gentiles and the people of Israel. Here the Prophet enhances the wickedness of the people; for they not only contemptuously neglected every instruction in religion, but also openly perverted the whole worship of God, and abandoned themselves to all abominations, so as to burn incense to their own idols. Let us go on -Hosea 11:3 3. I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them. Here again God amplifies the sin of the people, by saying, that by no kindness, even for a long time, could they be allured, or turned, or reformed, or reduced to a sound mind. It was surely enough that the people of Israeli who had been brought by the hand of God from the grave to the light of life, should have repudiated every instruction; it was a great and an atrocious sin; but now God goes on farther, and says, that he had not ceased to show his love to them, and yet had attained nothing by his perseverance; for the wickedness and depravity of the people were incurable. Hence he says, I have led Ephraim on foot. Some are of opinion that it is a noun, from rgl, regel, foot, and it seems the most suitable. For otherwise there will be a change of a letter, which grammarians do not allow in the beginning of a word; for t, tau, in this case would be put instead of h, he; and put so as if it was of frequent occurrence in Hebrew; but no such instance can be adduced. So they who are skilful in the language think that for this reason it is a noun, and with them I agree. They, however, who regard it as a verb, give this view, -- "I have led him on foot, trglty, teregelti; that is, as a child who cannot yet walk with a firm foot, is by degrees accustomed to do so, and the nurse, or the father, or the mother, who lead him, have a regard for his infancy; so also have I led Israel, as much as his feet could bear. But the other version is less obscure, and that is, My walking on foot was for him; that is, I humbled myself as mothers are wont to do; and hence he says, that he had carried the people on his shoulders; and we shall presently see the same comparison used. And Moses says in Deuteronomy, that the people had been carried on God's wings, or that God had expanded his wings like the eagle who flies over her young ones. With regard to the matter itself the meaning of the Prophet is not obscure; for he means, that this people had been treated by God in a paternal and indulgent manner; and also, that the perseverance of the Lord in continuing to bestow his blessings on them had been without any fruit. He afterwards adds, To carry on his arms Some render the expression, qchm, kochem, "He carried them," as if the verb were in the past tense; and they consider the word, Moses, to be understood. But it is God who speaks here. Some think it to be an infinitive -- "To carry," as when one carries another on his shoulders; and this seems to be the most suitable exposition. There is in the sense no ambiguity; for the design of the Prophet is what I have already stated, which is to show that this people were most wicked in not obeying God, since they had been so kindly treated by Him. For what could they have expected more than what God had done for them? As he also says by Isaiah, What, my vine, ought I to have done more than what I have done?' So also in this place, My walking has been on foot with Ephraim; and for this end, to carry them, as when one carries another in his arms. They yet,' he says, did not know that I healed them;' that is, "Neither the beginning of my goodness, nor its continued exercise, avails anything with them. When I brought them forth from Egypt, I restored the dead to life; this kindness has been blotted out. Again, in the desert I testified, in various ways, that I was their best and most indulgent Father: I have in this instance also lost all my labour." How so? "Because my favour has been in no way acknowledged by this perverse and foolish people. We now then see what the Prophet meant: and he continues the same subject in the next verse. Hosea 11: 4. I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them.

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The Prophet states, first, that this people had not been severely dealt with, as either slaves, or oxen, or asses, are wont to be treated. He had said before, that the people of Israel were like a heifer, which shakes off the yoke, and in wantonness loves only the treading of corn. But though the perverseness of the people was so great, yet God shows here that he had not used extreme rigour: I have drawn him, he says, with human cords and lovely bands By the cords of man, he means humane government. "I have not," he says, "treated you as slaves, but dealt with you as with children; and I have not regarded you as cattle, I have not driven you into a stall; but I have only drawn you with lovely bands." The sum of the whole is, that the government which God had laid on the people was a certain and singular token of his paternal favour, so that the people could not complain of too much rigour, as if God had considered their disposition, and had used a hard wedge (as the common proverb is) for a hard knot; for if God had dealt thus with the people, they could have objected, and said, that they had not been kindly drawn by him, and that it was no wonder if they did not obey, since they had been so roughly treated. "But there is no ground for them," the Lord says, "to allege that I have used severity: for I could not have dealt more kindly with them, I have drawn them with human cords; I have not otherwise governed them than as a father his own children; I have been bountiful towards them. I indeed wished to do them good, and, as it was right, required obedience from them. I have at the same time laid on them a yoke, not servile, nor such as is wont to be laid on brute animals; but I was content with paternal discipline." Since then such kindness had no influence over them, is it not right to conclude that their wickedness is irreclaimable and extreme? He then adds I have been to them like those who raise up the yoke upon the cheeks. "I have not laden you," he says, "with too heavy burdens, as oxen and other beasts are wont to be burdened; but I have raised up the yoke upon the cheeks. I have chosen rather to bear the yoke myself, and to ease these ungodly and wicked men of their burden." And God does not in vain allege this, for we know that when he uses his power, and vindicates his authority, he does this not to burden the people, as earthly kings are wont to do; but he bears the burden which he lays on men. It is no wonder then that he says now, that he had lifted the yoke upon the cheeks of his people, like one who wishes not to burden his ox, but bears up the yoke himself with his own hands, lest the ox should faint through weariness. He afterwards adds, And I have made them to eat in quietness, or, "I have brought meat to them." Some think the verb 'vkyl, aukil to be in the future tense, and that 'vkyl, aukil is put for ''kyl, aakil; that is, I will cause them to eat; and that the future is to be resolved into the past: and it is certain that the word 't, ath, means tranquil sometimes. Then it will be, "I have caused them quietly to eat." But another exposition is more commonly received; as the word 't, ath, is derived from nth, nathe, to raise, it is the same as though the Prophet had said, that meat had been brought to them. God then does here in various ways enhance the ingratitude and wickedness of the people, because they had not acknowledged his paternal kindness, when he had himself so kindly set forth his favour before their eyes; I have, he says, extended meat to them; that is, "I have not thrown it on the ground, nor placed it too high for them; they have not toiled in getting it; but I have, as it were, brought it with mine own hand and set it before them, that they might eat without any trouble." In short, God declares that he had tried in every way to find out, whether there was any meekness or docility in the people of Israel, and that he had ill bestowed all his blessings; for this people were blind to favours so kind, to such as clearly proved, that God had in every way showed himself to be a Father. It follows -Hosea 11:5 5. He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return. Here the Prophet denounces a new punishment, that the people in vain hoped that Egypt would be a place of refuge or an asylum to them; for the Lord would draw them away to another quarter. For the Israelites had cherished this hope, that if by any chance the Assyrians should be too powerful for them, there would yet be a suitable refuge for them in Egypt among their friends, with whom they had made a treaty. Since, then, they promised themselves a hospitable exile in Egypt, the Prophet here exposes their vain confidence: "This their expectation," he says, "that they shall find a way open to Egypt, shall disappoint the people: it is shut up," he says, They shall not return to the land of Egypt, but the Assyrian shall be their king. By saying, that the Assyrian shall rule over them, he means that the people would become exiles under the Assyrians, which indeed happened. He then anticipates here all the vain hopes by which the people deceived themselves, and by which they hardened themselves against all the threatening of God. "There is no reason for them," he says, "to look towards Egypt; for the Lord will not allow them to go there; for he will draw them to Assyria." He afterwards gives the reason, Because they have been unwilling, he says, to return This "return" is to be taken in another sense: but there is here a striking similarity in the words. They thought that there would be to them a free passage into Egypt; and yet they had been unwilling to pass over unto God, when he had so often called them. The Prophet therefore says that a return into Egypt was now denied them, inasmuch as they had been unwilling to return to God. The import of what is said is, that when men perversely resist God, they in vain hope for any free movements either to this or that quarter; for the Lord will hold them tied and bound. As it is wont to be done to wild beasts, who, when they show too much ferocity, are shut up in cages or bound with chains, or as it is usually done to frantic men, who are bound with strong bands; so also the Lord does with obstinate men; he binds them fast, so that they cannot move a finger. This, then, is the meaning of the Prophet. There is, at the same time, to be understood, an implied comparison between the former bondage they endured in Egypt, and the new bondage which awaited them. They had known of what sort was the hospitality of Egypt, and yet so great a blindness possessed their minds, that they wished to return there. Their fathers had been kindly enough received; but their posterity were grievously burdened; nay, they were not far from being entirely destroyed. What madness was this, to wish of themselves to return to Egypt, when they knew how great was the ferociousness and cruelty of the Egyptians? But as I have said, something more grievous awaited them; they were not worthy to return to Egypt. To return there would have been indeed a dreadful calamity; but the Lord would not, however open a way for them to go there; for he would force them to pass to another country; yea, they were to be by force dragged away by their conquerors into Assyria. The drift of the whole is, that though the people had been cruelly treated in Egypt, there was now drawing nigh a more grievous tyranny; for the Assyrians would double the injuries, and the violence, and all kinds of wrongs and reproaches, which had been exercised against this people. Some think that it was added for consolation, that God, though greatly provoked by the people, was yet unwilling to lead them again into Egypt, lest the former redemption should be made void; but that a middle course was prepared by which he would chastise the ungrateful and yet retain them as his peculiar possession. But I have already shown what I mostly approve. At the same time, whichever view is taken, we see how grievous and severe was the denunciation of the Prophet. Prayer Grant, Almighty God, that as thou hast deigned to choose us before the foundations of the world were laid, and included us in your free adoption when we were the children of wrath and doomed to utter ruin, and afterwards embraced us even from the womb, and has at length favoured us with a clearer proof of your love, in calling us by your gospel into a union and communion with your only-begotten Son, -- O grant, that we may not be unmindful of so many and so singular benefits, but respond to your holy calling, and labour to devote ourselves wholly to you, and labour, not for one day, but for the whole time designed for us here, both to live and to die according to your good pleasure, so that we may glorify you to the end, through our Lord Jesus Christ. Amen. Thirtieth Lecture Hosea 11:6 6. And the sword shall abide on his cities, and shall consume his branches, and devour them, because of their own counsels. As it was difficult to persuade proud people that the overthrow was at hand, which Hosea had foretold, seeing, as they did, that they were furnished with many defences, it is therefore now added, that their fortified cities would not prevent the enemy to break through, and to devastate the whole country, and to lead away the people captive. We now understand how this verse is connected with the last. The Prophet had threatened exile; but as the Israelites thought themselves safe in their nests, he adds, that there was no reason for them to trust in their fortresses, for the Lord could by the sword destroy all their cities. He therefore says, The sword shall fall on their cities. The verb chvl, chul, means to abide, and to encamp, and sometimes to fall or rush upon: and this second sense is more suitable to this place. Some, however, render it, The sword shall abide on the cities until it consume them. But as to the meaning, there is not much difference. I will, however, briefly state what I deem the right view. The sword then shall fall, or rush, upon his cities; and further, it shall consume his bars The Hebrews often call bars or bolts vdym"badim", still oftener, branches, or members, -- the branches of a tree, or the members of man. Hence some take the word metaphorically, as meaning towns and villages; for they are, as it were, the branches or members of cities. Others, however, explain it as signifying sons, who grow from their parents as branches from the tree: but this seems too far-fetched. I do not disapprove of the opinion, that the Prophet refers here to

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towns and villages, which are, as it were, the appendages of cities, as branches spread out here and there from the tree. The sense then is not amiss, that the sword will consume and devour towns and villages, when it shall fall on the cities. But what I have already said of bolts seems more suitable to the design of the Prophet. We must at the same time consider the word vdym, bedim, as including a part for the whole; for bolts were only a part of the fortifications; but the gates, being closed and fastened, render the cities strong. So this place, by taking a part for the whole, may be thus expounded, that the sword, when it fell on cities, would consume and destroy whatever strength and defence they possessed. He at the same time mentions the cause, Because, he says, of their own counsels No doubt, he added this expression, because the Israelites thought themselves wise; for ungodly men arrogate to themselves much prudence; and this they do, that they may, as it were, from their height look down on God, and laugh at every instruction. Since then they who despise God seem to themselves to be very wise, and to be fortified by their good counsels, the Prophet shows that the cause of ruin to the Israelites would be, that they were swollen with this diabolical prudence, and would not condescend to obey the word of the Lord. Hosea 11:7 7. And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt him. This verse is variously rendered. Some explain the word tlv'ym, teluaim, as signifying "perplexed;" as though the Prophet had said, that the people would suffer a just punishment through being anxious and looking around them, and yet finding no comfort; for this would be the reward of their defection or apostasy. Hence he says, My people are in suspense; that is, there is no wonder that the Israelites are now tormented with great anxiety, and find no end to their evils; for they who have rebelled against the Lord are worthy of being thus bound fast by him. It is the fruit of their defection that they are now so full of sorrow, and also of despair. This is one exposition. Others say that God here complains of the wickedness of the people, as of those who deliberated whether they ought to repent. They then take suspense for doubt, My people are in suspense; that is, they debate on the subject as on a doubtful matter, when I exhort them to repent, and they cannot at once decide what to do, but alternate between divers opinions, and now incline to one thing and then to another; as if truly the subject itself made it necessary for them to deliberate. Doubtless what is right is in no way hid from them: but as they are unwilling, they seek for themselves, by evasions, some excuses for doubting; for the Prophets cry to them, and no one extols them. This is the second exposition. It must at the same time be observed, that the word msvvt, meshubat, is variously taken; for the first render it, "turning away," and the "jod" that is affixed must then be expounded passively, and must mean their turning away from God, because the Israelites had fallen away from him; as in Isaiah chapter 56 he calls that the house of his prayer in which the people were wont to pray. Then the turning away from God, according to them, is to be taken passively, because the people were alienated from him. Others render it, "conversion." But the Hebrew doctors will have this word to be ever taken in a bad sense, and affirm that there is no place where it signifies any thing but rebellion or apostasy. Since it is so, I am inclined to consider it to be turning away; and thus the second sense, that the people deliberated whether they ought to hear the admonitions of the Prophets, will not stand. The Prophet also seems to me to mean what is different from what I have referred to in the first place, as the opinion of those who say, My people are in suspense; that is, they anxiously torment themselves on account of their defection, because I punish them for their apostasy; through which it has happened, that, forsaking me, they have wandered after their own inventions. But I take the passage otherwise, as I have already said, My people are fastened; that is, my people have not only once departed from me, but they are, as it were, fastened in their defection. He says, that they were fastened, not that they were sorrowful and endured great tortures, and found their affairs perplexed; but that they were fastened, because they remained obstinate; as when one says, that a man is fastened to a thing, when he cannot be moved. This being fastened, is indeed nothing else but the obstinacy of the people. They were then fastened to defection. He afterwards adds, To him on high they call them; none at all rises up What an indefinite sentence signifies we stated yesterday. The Prophet means that instruction had been given the people, and that many witnesses or preachers had been sent by the Lord, but that all this had been wholly useless. Hence he says, They call them to him on high, no one raises up himself. Some indeed consider the word, God, to be understood; and this is the commonly received opinion; but in my judgement they are mistaken; for the Prophet, speaking of the Israelites, doubtless means that they remained in the same state, and were not moved by any instruction to make any progress, or to show any sign of repentance. Hence, no one rises up. He uses the singular number, and puts down the particle ychd, ichad, as though he said, "There is no one, from the first to the last, who is touched with grief, for they continue obstinate in their wickedness." And when he says, No one raises up himself, he seems to allude to the word, fastened. They are then fastened to their defection; and when the Prophets cry and diligently exhort them to repent, they do not rise up; that is, they do not aspire to God; and this indeed they neglect with one consent, as if they all alike blindly united in one and the same wickedness. In this verse then the Prophet brings again to view the sins of the people, that it might more fully appear that God threatened them so dreadfully not without a cause; for they who were so perversely rebellious against God were worthy of the most grievous punishment. This is the sum of the whole. Let us now proceed -Hosea 11:8-9 8. How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together. 9. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man; the Holy One in the midst of thee: and I will not enter into the city. Here God consults what he would do with the people: and first, indeed, he shows that it was his purpose to execute vengeance, such as the Israelites deserved, even wholly to destroy them: but yet he assumes the character of one deliberating, that none might think that he hastily fell into anger, or that, being soon excited by excessive fury, he devoted to ruin those who had lightly sinned, or were guilty of no great crimes. That no one then might assign to God an anger too fervid, he says here, How shall I set thee aside, Ephraim? How shall I deliver you up, Israel? How shall I set you as Sodom? By these expressions God shows what the Israelites deserved, and that he was now inclined to inflict the punishment of which they were worthy and yet not without repentance, or at least not without hesitation. He afterwards adds in the next clause, This I will not do; my heart is within me changed; I now alter my purpose, and my repenting are brought back again; that is it was in my mind to destroy you all, but now a repenting, which reverses that design, lays hold on me. We now apprehend what the Prophet means. As to this mode of speaking, it appears indeed at the first glance to be strange that God should make himself like mortals in changing his purposes and in exhibiting himself as wavering. God, we know, is subject to no passions; and we know that no change takes place in him. What then do these expressions mean, by which he appears to be changeable? Doubtless he accommodates himself to our ignorances whenever he puts on a character foreign to himself. And this consideration exposes the folly as well as the impiety of those who bring forward single words to show that God is, as it were like mortals; as those unreasonable men do who at this day seek to overturn the eternal providence of God, and to blot out that election by which he makes a difference between men. "O!" they say, "God is sincere, and he has said that he wills not the death of a sinner, but rather that he should be converted and live." God must then in this case remain as it were uncertain, and depend on the free-will of every one: it is hence in the power of man either to procure destruction to himself, or to come to salvation. God must in the meantime wait quietly as to what men will do, and can determine nothing except through their free-will. While these insane men thus trifle, they think themselves to be supported by this invincible reason, that God's will is one and simple. But if the will of God be one, it does not hence follow that he does not accommodate himself to men, and put on a character foreign to himself, as much as a regard for our salvation will bear or require. So it is in this place. God does not in vain introduce himself as being uncertain; for we hence learn that he is not carried away too suddenly to inflict punishment, even when men in various ways provoke his vengeance. This then is what God shows by this mode of speaking. At the same time, we know that what he will do is certain, and that his decree depends not on the free-will of men; for he is not ignorant of what we shall do. God then does not deliberate as to himself, but with reference to men. This is one thing. But we must also bear in mind what I have already said, that the Prophet here strikes with terror proud and profane despisers by setting before their eyes their own destruction, and by showing how little short they were of the lot of Gomorra and other cities. "For what remains," the Lord says, "but that I should set you as Sodom and Zeboim? This condition and this recompense awaits you, if I execute the judgement which has been already as it were decreed." Not that God would immediately do this; but he only reminds the Israelites of what they deserved, and of what would happen to them, except the Lord dealt mercifully with them. Thus much of the first part of the verse.

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But when he says that his heart was changed, and that his repentings were brought back again, the same mode of speaking after the manner of men is adopted; for we know that these feelings belong not to God; he cannot be touched with repentance, and his heart cannot undergo changes. To imagine such a thing would be impiety. But the design is to show, that if he dealt with the people of Israel as they deserved, they would now be made like Sodom and Gomorra. But as God was merciful, and embraced his people with paternal affection, he could not forget that he was a Father, but would be willing to grant pardon; as is the case with a father, who, on seeing his son's wicked disposition, suddenly feels a strong displeasure, and then, being seized with relenting, is inclined to spare him. God then declares that he would thus deal with his people. Then follows an explanation of this sentence, I will not execute the fury of my wrath: by which figurative mode of speaking he sets forth the punishment which was suitable to the sins of men. For it must ever be remembered, that God is exempt from every passion. But if no anger is to be supposed by us to be in God, what does he mean by the fury of his wrath? Even the relation between his nature and our innate or natural sins. But why does Scripture say that God is angry? Even because we imagine him to be so according to the perception of the flesh; for we do not apprehend God's indignation, except as far as our sins provoke him to anger, and kindle his vengeance against us. Then God, with regard to our perception, calls the fury of his wrath the heavy judgement, which is equal to, or meet for, our sins. I will not execute, he says, that is, "I will not repay the reward which you have deserved." What then? I will not return to destroy Ephraim The verb 'svv, ashub, seems to have been introduced for this reason, because God had in part laid waste the kingdom of Israel: he therefore says, that the second overthrow, which he would presently bring, would not be such as would destroy the whole of Israel, or wholly consume them. I will not then return to destroy Ephraim; that is, "Though I shall again gird myself to punish the sins of the people, I shall yet restrain myself so that my vengeance shall not proceed to the destruction of the whole people." The reason is subjoined, For I am God, and not man. As he intended in this place to leave to the godly some hope of salvation, he adds what may confirm this hope; for we know that when God denounces wrath, with what difficulty trembling consciences are restored to hope. Ungodly men laugh to scorn all threatening; but those in whom there is any seed of piety dread the vengeance of God, and whenever terror seizes them, they are tormented with marvellous disquietude, and cannot be easily pacified. This then is the reason why the Prophet now confirms the doctrine which he had laid down: I am God, he says, and not man; as though he had said, that he would be propitious to his people, for he was not implacable as men are; and they are very wrong who judge of him, or measure him, by men. We must here first remember, that the Prophet directs not his discourse promiscuously to all the Israelites, but only to the faithful, who were a remnant among that corrupt people. For God, at no time, suffered all the children of Abraham to become alienated, but some few at least remained, as it is said in another place, (1 Kings 19:18.) These the Prophet now addresses; and to administer consolation, he moderates what he had said before of the dreadful vengeance of God. This saying then was not to relieve the sorrow of hypocrites; for the Prophet regarded only the miserable, who had been so smitten with the feeling of God's wrath, that despair would have almost swallowed them up, had not their grief been mitigated. This is one thing. But further, when he says that he is God, and not man, this truth ought to come to our minds, that we may taste of God's gratuitous promises, whenever we vacillate as to his promises, or whenever terror possesses our minds. What! Do you doubt when you have to do with God? But whence is it, that we with so much difficulty rely on the promises of God, except that we imagine him to be like ourselves? Inasmuch then, as it is our habit thus to transform him, let this truth be a remedy to this fault; and whenever God promises pardon to us, from which proceeds the hope of salvation, how much soever he may have previously terrified us by his judgements, let this come to our mind, that as he is God, he is not to be judged of by what we are. We ought then to recumb simply on his promises. "But then we are unworthy to be pardoned; besides, so great is the atrocity of our sins, that there can be no hope of reconciliation." Here we must take instant hold on this shield, we must learn to fortify ourselves with this declaration of the Prophet, He is God, and not man: let this shield be ever taken to repel every kind of diffidence. But here a question may be raised, "Was He not God, when he destroyed Sodom and the neighbouring cities?" That judgement did not take away from the Lord his glory, nor was his majesty thereby diminished. But these two sentences are to be read together; I am God, and not man, holy in the midst of thee. When any one reads these sentences apart, he does wrong to the meaning of the Prophet. God, then, does not only affirm here that he is not like men, but he also adds, that he is holy in the midst of Israel. It is one view of God's nature that is here given us, and what is set forth is the immense distance between him and men, as we find it written by Isaiah the Prophet, “My thoughts are not as yours: as much as the heaven is distant from the earth, so distant are my thoughts from your thoughts” (Isaiah 55:8). So also in this place, the Prophet shows what God is, and how much his nature differs from the dispositions of men. He afterwards refers to the covenant which God made with his people: and what was the purport of that covenant? Even that God would punish his people; yet so as ever to leave some seed remaining. “I will chastise them,' he says, with the rod of men; I will not yet take away from them my mercy” (2 Samuel 7:14,15). Since God then had promised some mitigation or some alleviation in all his punishments, he now reminds us, that he will not have his Church wholly demolished in the world, for he would thus be inconsistent with himself: hence he says, I am God, and not man, holy in the midst of you; and since I have chosen your to myself to be my peculiar possession and inheritance, and promised also to be for ever your God, I will now moderate my vengeance, so that some Church may ever remain." For this reason he also says I will not enter into the city. Some say, "I will not enter another city but Jerusalem." But this does not suit the passage; for the Prophet speaks here of the ten tribes and not of the tribe of Judah. Others imagine an opposite meaning, "I will not enter the city," as though he said, that he would indeed act kindly towards the people in not wholly destroying them; but that they should hereafter be without civil order, regular government, and other tokens of God's favour: I will not enter the city;' that is, "I will not restore you, so that there may be a city and a kingdom, and an united body of people." But this exposition is too forced; nay, it is a mere refinement, which of itself vanishes. There is no doubt but that the similitude is taken from a warlike practice. For when a conqueror enters a city with an armed force, slaughter is not restrained but blood is indiscriminately shed. But when a city surrenders, the conqueror indeed may enter, yet not with a sudden and violent attack, but on certain conditions; and then he waits, it may be for two days, or for some time, that the rage of his soldiers may be allayed. Then he comes, not as to enemies, but as to his own subjects. This is what the Prophet means when he says, I will not enter the city;' that is, "I will make war on you and subdue your and force you to surrenders and that with great loss; but when the gates shall be opened, and the wall demolished, I will then restrain myself, for I am unwilling wholly to destroy you." If one objects and says, that this statement militates against many others which we have observed, the answer is easy, and the solution has already been adduced in another place, and I shall now only touch on it briefly. When God distinctly denounces ruin on the people, the body of the people is had in view; and in this body there was then no integrity. Inasmuch, then, as all the Israelites had become corrupt, had departed from the worship and fear of God, and from all piety and righteousness, and had abandoned themselves to all kinds of wickedness, the Prophet declares that they were to perish without any exception. But when he confines the vengeance of God, or moderates it, he has respect to a very small number; for, as it has been already stated, corruption had never so prevailed among the people, but that some seed remained. Hence, when the Prophet has in view the elect of God, he applies then these consolations, by which he mitigates their terror, that they might understand that God, even in his extreme rigour, would be propitious to them. Such is the way to account for this passage. With regard to the body of the people, the Prophet has already shown, that their cities were devoted to the fire, and that the whole nation was doomed to suffer the wrath of God; that everything was given up to the fire and the sword. But now he says, "I will not enter;" that is, with regard to those whom the Lord intended to spare. And it must also be observed, that punishment was mitigated, not only with regard to the elect, but also with regard to the reprobate, who were led into captivity. We must yet remember, that when God spared them for a time, he chiefly consulted the good of his elect; for the temporary suspension of vengeance increased his judgement on the reprobate; for whosoever repented not in exile doubled, as it is evident, the wrath of God against themselves. The Lord, however, spared his people for a time; for among them was included his Church, in the same way as the wheat is preserved in the chaff, and is carried from the field with the straw. Why so? Even that the wheat may be separated. So also the Lord preserves much chaff with the wheat; but he will afterwards, in due time, divide the wheat from the chaff. We now understand the whole meaning of the Prophet, and also the application of his doctrine. It follows -Hosea 11:10-11 10. They shall walk after the Lord: he shall roar like a lion: when he shall roar, then the children shall tremble from the west. 11. They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, says the Lord.

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When the Prophet says, that they shall walk after Jehovah, he proceeds farther than before; for here he refers not to the mitigation of punishment, but promises restoration. He had said before, that though the Lord would deal severely with his people, there would yet be some moderation in his wrath, so that he would not destroy the whole people. Now, it follows, that God, after having thus restrained himself, will extend his favour even to the restoration of the people, and bring to life those who seemed to have been dead. We now then perceive what the Prophet means. But to expound this, -- they shall walk after Jehovah, of the obedience of the people, as it is done by interpreters, does not seem right to me. It is indeed certain that no people can be restored except they repent; yea, it is the main beginning of God's favour, when he chastises men and heals them of their wickedness. But here the Prophet handles another thing, even that the Lord will show himself a leader to his people, who had been for a time dispersed. As long as the people were scattered in Assyria and in other distant lands, they were without any head, as a mutilated body. But when the ripened time of restoration came, the Lord revolved to deliver them, and proclaimed himself the leader of his people; and in this manner the people were gathered to God. This is what the Prophet now means when he says, after Jehovah: that is, for a time, indeed, God will forsake them, that they may languish in their dispersion; but at length he will gather them, and show himself as their leader in their journey, that he may restore them to their country. They shall then, he says, follow Jehovah, and he shall roar as a lion: when he shall roar, then children from the sea shall tremble"; that is, God will be formidable to enemies so that none will hinder the return of his people. Many, indeed, will be the enemies, many will labour to set up opposition: but the people shall nevertheless come forth free. How so? For the Lord will fill all with dread, and restrain all the efforts of their enemies; so that they shall be constrained to withdraw from the Assyrians, as well as from the Egyptians. Though, on one side, the Egyptians may resist, and, on the other, the Assyrians, they shall not yet impede the return of the people. Why? Because the Lord will put them to flight, and he will be to them as a lions and fill them all with terror. But the rest we shall defer. Prayer Grant, Almighty God, that since we are too secure and torpid in our sins, thy dread majesty may come to our minds, to humble us, and to remove our fear, that we may learn anxiously to seek reconciliation through Christ, and so abhor ourselves for our sins, that you may then be prepared to receive us: and that unbelief may not shut the door against us, enable us to regard thee to be such as thou hast revealed thyself, and to acknowledge that thou art not like us, but the fountain of all mercy, that we may thus be led to entertain a firm hope of salvation, and that, relying on the Mediator, thy only-begotten Son, we may know him as the throne of grace, full of compassion and mercy. O grant, that we may thus come to thee, that through him we may certainly know that thou art our Father, so that the covenant thou hast made with us may never fail through our fault, even this, that we are thy people, because thou hast once adopted us in thy only-begotten Son, our Lord Jesus Christ. Amen. Thirty-first Lecture In the last lecture, we began to explain what the Prophet means by saying, that the Israelites shall come after the Lord: that is, that when the time of the exile shall be completed, God will be the leader of his people in their journey, that they might return safe to their country. And for this reason, he also subjoins, that the Egyptians as well as the Assyrians would be timid; and hence he compares them to doves and sparrows, or birds; for when the nations should attempt to hinder the return of the people, and strive against them with great forces and great efforts, God would break down their courage. For as God had determined to redeem his people, his decree could not have been nullified, no, not by the whole world. Whatever then, the Assyrians, and also the Egyptians, might attempt to do, though powerful in forces, it would yet avail nothing; nay, God would strike into both such fear and dread, that they should not make any stir when the Lord restored his people. There is a similar mode of speaking in Joel, except that he does not introduce the similitudes that they would be like birds and doves. But he speaks of the roaring of God, as though he said, that the power of God would be terrible and invincible, so that he would defend and protect his people, and no one would dare to rise up against him; and that if one should dare, he would be constrained instantly to succumb. Let us now proceed -Hosea 11:12 12. Ephraim compasses me about with lies, and the house of Israel with deceit: but Judah yet rules with God, and is faithful with the saints. I shall not stay now to recite the opinions of others; nor does it seem necessary. I might have indeed referred in the last verse to what some say respecting the roaring of God, -- that his voice will roar through the Gospel: but as this and the like are refinements of which I think the Prophet never thought, it is enough to understand the simple meaning of the Prophet, and not to accumulate the sentiments of others. I indeed know that this makes a great display, and there are some who are delighted with a mass of opinions; but I regard what is more useful. I come now to the last verse, in which the Lord complains, that he had been compassed with the falsehood and fraud of the people. By these words he means that he had in everything found the multiplied perfidy of the Israelites; for this is the import of the word, "compassed". We now then perceive that the Prophet means that the Israelites, not only in one way, or in one thing, acted unfaithfully towards God, and used frauds: but that it was the same, as when one besieges an enemy with a great army; so that they were thus full of innumerable frauds, with which on every side they surrounded God. And this is what hypocrites are wont to do; for not only in one thing do they endeavour to deceive God, but they transform themselves in various ways, and ever seek some new subterfuges. When they are caught in one sin, they pass into another; so that there is no end to their deceit. This subject the Prophet now takes up, that is, that the Israelites never ceased to act deceitfully towards God. And he speaks of frauds and falsehood; for they thought that they escaped, provided they covered themselves with some disguise whenever the Prophets reproved them. But God here testifies, that they gained nothing by their craftiness, as though he said, "You think indeed that your coverings will avail with me, but they are vain. I indeed see myself as it were encompassed by your falsehoods, for on every side ye attempt to cover your sins; but they are false coverings." In short, the Prophet reprobates those specious excuses, by which people think that they are absolved before God, so as to elude through this confidence all the threatening and reproofs of the Prophets. "I see," the Lord says, "what the Israelites bring forward for themselves; but they are only falsehoods and frauds." This passage then teaches, that men in vain make excuses before God; for when they contrive pretences to deceive God, they are themselves greatly deceived; for he clearly perceives their guiles and falsehoods. He afterwards subjoins, that Judah still ruled, or, held sovereignty, with God, and was faithful with the saints. By saying that he held sovereignty with God, he declares, I doubt not, that the kingdom of Judah was legitimate, because it was connected with a pure and lawful priesthood. For whence did arise the corruptions in the other kingdom, but because the people had revolted from the family of David? Hence it was that the new king changed both the law and the worship of God, and erected new temples. Israel then did not rule with God, for the kingdom was spurious, and the beginning of the dispersion, so that the people forsook God. But of Judah the Prophet speaks much otherwise, that he still ruled with God, because the posterity of David, though we know that they laboured under many vices, had not yet changed the worship prescribed by the law, except that Ahab had erected an altar like one at Damascus, as the sacred history relates, (2 Kings 16:11,12;) but yet pure religion always prevailed at Jerusalem. But the Prophet speaks comparatively, as it will be presently seen: for he does not wholly excuse the Jews, but says that in comparison with Israel they yet ruled with God; for the kingdom and the priesthood, as we have said, were joined together in Judah, and both had been divinely instituted. He says further, that he was faithful with the saints. By saints some understand God. The word qdvsym, kodushim, we know, is plurals and sometimes an epithet of the singular number is joined to it, though not often. In the last chapter of Joshua we have these words, qdvsym hr', kodushim eva, holy is he But as I have said, these examples are rare. And here I know not whether or not the Prophet means God. I would rather refer this word to the holy fathers or to the whole Church; so that the Prophet calls here qdvsym, kodushim, saints, Abraham and others who justly deserved to be counted among the children of God; and I am inclined to include the angels. But of the sanctuary we do not find this word anywhere used; when the Scripture refers to the sanctuary, the letter m, mem, is added. He uses indeed the plural number, though one may suppose that both the sanctuary and its worship are here intended. But as this application would be strained, and without example, I am satisfied with this plain meaning -- that Judah was faithful with the saints; that is, that he retained faith in God together with the fathers, and departed not from the pure worship which had been delivered to him, according to which God had made his covenant with Abraham and his seed. But the Prophet here praises the tribe of Judah, not because he wished to flatter them; but, as it has been stated in a former place, he had regard to the office deputed to him. When we at this day cry against our domestic evils, when we say that things are better ordered elsewhere, under what supposition is this done? We take it as

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granted, that others have their own teachers by whom they are reproved and if there be any vices prevailing, there are those who are to apply the remedy. This consideration then ought often to be remembered by us, that we may, by way of reproach, bring forward the conduct of others, when we wish deeply to wound those, the care of whom has been committed to us by God. Even so our Prophet did: at the same time, those who then taught at Jerusalem did not spare the Jews; they cried boldly and vehemently against their vices. But Hosea, as we have said, does here attend to his own vocation; and hence he exposes the sin of the ten tribes in having departed from the legitimate worship of God, when they had at the same time a well-known and memorable example in the tribe of Judah, who had continued in obedience to the law. This is the meaning. Let us now go on -Chapter 12 Hosea 12:1 1. Ephraim feeds on wind, and follows after the east wind: he daily increases lies and desolation; and they do make a covenant with the Assyrians, and oil is carried into Egypt. The Prophet here inveighs against the vain hopes of the people, for they were inflated with such arrogance, that they despised all instruction and all admonitions. It was therefore necessary, in the first place, to correct this vice, and hence he says, Ephraim feeds on wind. For when one gulps the wind, he seems indeed to fill his mouth, and his throat, and his chest, and his whole stomach; but there is nothing but air, no nourishment. So he says that Israel entertained indeed much confidence in their crafty ways, but it was to feed only on the wind. They dreamt that they were happy, when they secured confederacies, when they had both the Assyrians and the Egyptians as their associates. They are only blasts, says the Prophet; nay, he says, they are noxious blasts; for by the East he understands the east wind, which blows from the rising of the sun; and this, as they say, is in Judea a dry and often a stormy wind. Other winds either bring rain or some other advantage: but this wind brings nothing but drought and storms. It hence then appears that the Prophet meant that Israel, through this their vain confidence, procured for themselves many sorrows and ever remained void and empty. Ephraim then feeds on the wind, and further, he follows after the east wind Hosea explains afterwards his mind more clearly, He daily multiplies falsehood and desolation, he says. By falsehood he glances, I have no doubt, at the impostures by which the people deceived themselves, as hypocrites do, who, by sharpening their wits to deceive God, involve themselves in many fatal snares. So also is Israel said to have multiplied falsehood; for they made themselves so obstinate, as to become quite hardened against God's teaching; and this obstinacy is called falsehood for this reason, for unbelieving men, as we see, fabricate for themselves many excuses; and though they be impostures, they yet think themselves safe against all the threatening of God, provided they set up, I know not what, something which they think will be sufficiently available. Hence the Prophet repeats again, that there was nothing but falsehood in all their crafty decrees. He then presses the point still more, and says, that it was "desolation", that is, the cause of desolation. He then first derides the vain confidence of the people, because they thought that they could blind the eyes of God by their vain disguises; "This is falsehood," he says "this is imposture." Then he presses them more heavily and says "This is your perdition: you shall at last perceive, that you have gained nothing by your counsels but destruction." How so? Because they made a covenant. I take this latter clause as explanatory: for if the Prophet had only spoken generally, the impiety of the people would not have been sufficiently exposed; and the masks of secure men must be torn away, and their crimes, as it were, painted, that they may be ashamed; for except they are drawn forth as it were before the public, and their turpitude exposed to the view of all, they will ever hide themselves in their secret places. This then is the reason why the Prophet here specifically points out their frauds, which he had before mentioned. Behold, he says, they made a covenant with the Assyrian, and carry their oil into Egypt; that is, they hunt for the friendship of the Assyrian on one side, and on the other they conciliate with great importunity the Egyptians; nay, they spare not their own goods, for they carry presents in order to gain them. We now then understand how Israel had multiplied falsehood and desolation; for they implicated themselves in illicit compacts. But why it was unlawful for them to fly to the Assyrians and Egyptians, we have explained elsewhere, nor is it needful here to repeat at large what has been said: God wished the people to be under his protection; and when God promised to be the defender of their safety, they ought to have been satisfied with his protection alone: but when they retook themselves to Egypt and to Assyria, it was a clear evidence of unbelief; for it was the same as to deny the power of God to be sufficient for them. And we also know that the Israelites never went to Assyria or to Egypt, except when they meditated the destruction of their own brethren; for they often laboured to overturn the kingdom of Judah: they only sought associates to gratify their own cruelty. But this one reason, however, was abundantly sufficient to condemn them, that they fortified themselves by foreign aids, when God was willing to keep them as it were inclosed under his own wings. Whenever then we attempt to provide for ourselves by unlawful means, it is the same thing as if we denied God; for he calls and invites us to come under his protection: but when we run in our thoughts here and there, and seek some vain helps, we grievously dishonour God: it is, as it were, to fly into Egypt or into Assyria. And for this purpose ought the doctrine of this verse to be applied. It follows -Hosea 12:2 2. The Lord hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he recompense him. It may seem strange that the Prophet should now say, that God had a controversy with Judah; for he had before said, that Judah stood faithful with the saints. It seems indeed inconsistent, that God should litigate with the Jews, and yet declare them to be upright and separate them from the perfidious and ungodly. What then does this mean? The Prophet, as we have said, spake comparatively of the tribe of Judah, when he said that they remained faithful with the saints: for he did not intend wholly to exculpate the Jews, who were also full of grievous evils; but he intended to praise the worship which as yet prevailed at Jerusalem, that the impiety of the ten tribes might appear less excusable, who of their own accord had departed from the rule which God had given. When any one at this day reproves the Papists, they say, that another mode of worship is unknown to them, and that they have been thus taught by their forefathers, and that the worship which they observe has so continued from antiquity, that they dare not either to change it or to deviate from it. Such might have been the excuse made by the Israelites. But the prophet charges them with voluntary defection, for the temple which God had chosen for himself stood in their sight; there the face of God was in a manner to be seen; for all things were arranged according to the heavenly pattern which had been shown to Moses in the mount. Since then pure religion was before their eyes, was not their sin proved by this very fact, that having neglected the word of God, they gave themselves up to new and fictitious modes of worship? The Prophet then had before praised the worship, but not the manners, of the tribe of Judah; and he now comes to their manners, and says, that there were many things in Judah which God would chastise. The Lord then hath a controversy with Judah; and he will begin with that tribe, and will then come down to the house of Jacob The Prophet, however, speaks here only in passing of the house of Judah, and touches but lightly on the controversy he had with that portion of the people. How was this? Because he was not a teacher, as it has been said already, set over the kingdom of Judah, but only over the Israelites. He now refers only to that kingdom for the purpose of striking terror into his own people: as though he said "Think ye that the forbearance of God is to be forever, because he has hitherto borne with you? Nay, God will begin to contend with the tribe of Judah. I have said, indeed, that they are innocent compared with you; but yet they shall not escape punishment; for in a short time God will summon them to judgement. If he will not spare the Jews, how can your great crimes go unpunished? For certainly you deserve hundred deaths in comparison with the Jews, among whom at least some integrity and uprightness exist; for they have made no change in the worship of God. Their life is corrupt; but yet the law of God and religion are not despised by them as they are by you. If then God will not spare them, much less will he spare you." We now understand for what purpose the Prophet says that God had a controversy with Judah; for it was not his design to terrify the Jews themselves, or to exhort them to repentance, except it may be by the way; but his object was to present an example to the Israelites, that they might fear; for they ought to have thought within themselves, "If this shall be done in the green, what shall become of the dry tree?” (Luke 23:31) If God will exercise with so much severity his vengeance against our brethren the Jews, among whom pure religion as yet exists, what sort of end and how dreadful is that which awaits us, who have departed from the law, the worship, the teaching, and the obedience of God, who are become truce-breakers, and degenerate, and in every way profane?"

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Hence he immediately adds, And will punish Jacob "God will indeed begin with the tribe of Judah; this will be the prelude, and he will treat the Jews more mildly than you; but against you he will thunder in full force. It will not then be a remonstrance to draw you to repentance, but a punishment such as ye deserve; for he has already contended with you more than enough." According to his ways. according to his doings, will he recompense him. He sets down here ways and doings, with no superfluous repetition, but to show that the repentance of this people had been already more than sufficiently looked for; for they had not ceased for a long time to pursue their own wickedness. The Prophet then, no doubt, condemns here the Jews for their perverse wickedness, that they never left off their sins, though they had now for a long time been admonished, and had been often reproved by the Prophets. It now follows -Hosea 12:3-5 3. He took his brother by the heel in the womb, and by his strength he had power with God: 4 Yes, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spoke with us; 5 Even the Lord God of hosts; the Lord is his memorial. In all this discourse the Prophet condemns the ingratitude of the people; and then he shows how shamefully they had departed from the example of their father, in whose name they yet took pride. This is the substance. Their ingratitude is showed in this, that they did not acknowledge that they had been anticipated, in the person of their father Jacob, by the gratuitous mercy of God. The first history is indeed referred to for this end, that the posterity of Jacob might understand that they had been elected by God before they were born. For Jacob did not, by choice or design, lay hold on the heel of his brother in his mother's womb; but it was an extraordinary thing. It was then God who guided the hand of the infant, and by this sign testified his adoption to be gratuitous. In short, by saying that Jacob held the foot of his brother in his mother's womb, the same thing is intended, as if God had reminded the Israelites, that they did not excel other people by their own virtue or that of their parents; but that God of his own good pleasure had chosen them. The same is alleged against them by Malachi, “Were not Jacob and Esau brethren? Yet Jacob I loved, and Esau I regarded with hatred” (Malachi 1:2,3). For we know wish what haughtiness this nation has ever exalted itself. "But whence have ye arisen? Look back to your origin: ye are indeed the children of Abraham and Isaac. In what then do ye differ from the Idumeans? They have certainly been begotten by Esau; and Esau was the son of Isaac and the brother of Jacob, and indeed the first-born. You then do not excel as to any dignity that may exist in you. Own then your origin, and know that whatever excellency may be in you proceeds from the mere favour of God, and this ought to bind you more and more to him. Whence then is this pride?" Even thus does our Prophet now speak, Jacob held the foot of his brother in his mother's womb; that is, "You have a near relationship with Esau and his posterity; but they are detested by you. Whence is this? Is it for some merit of your own? Boast when you can show that any thing has proceeded from you which could gain favour before God. Nay, your father Jacob, a most holy man indeed, while yet in his mother's womb, laid hold on the foot of his brother Esau; that is, when he became superior to his brother and gained primogeniture, he was not grown up, and could do nothing by his own choice or power, for he was then inclosed in his mother's womb, and had no worthiness, no merit. Your ingratitude is now then the more base, for God had put you under obligations to him before ye were born; in the person of the holy patriarch he chose you for his possession. But now, having forsaken him, and relinquished the worship which he has taught in his law, ye abandon yourselves to idols and impious superstitions. Bring now your pretences by which ye cover your impiety! Is not your baseness so gross and palpable, that you ought to be ashamed of it?" We now then understand the end for which the Prophet said that Esau's foot was laid hold on by Jacob in his mother's womb Moreover, this passage clearly shows that men do not gain the favour of God by their free-will, but are chosen by his goodness alone before they are born, and chosen, not on account of works, as the Papists imagine, who concede some election to God, but think that it depends on future works. But if it be so, the charge of the Prophet was frigid. Now since God through his good pleasure alone anticipates men, and adopts those whom he pleases, not on account of works, but through his own mercy, it hence follows that those who have been chosen are more bound to him, and that they are less excusable when they reject the favour offered to them. But here someone may object and say, that it is strange that the posterity of Jacob should be said to have been elected in his person, and yet they had in the meantime departed from God; for the election of God in this case would not be sure and permanent; and we know that whom God elects he also justifies, and their salvation is so secured, that none of them can perish; all the elect are also delivered to Christ as their preserver, that he may keep them by his divine power, which is mean? Now we know, and it has been before stated, that the election of God as to that people was twofold; for the one was general, and the other special. The election of holy Jacob was special, for he was really one of the children of God; special also was the election of those who are called by Paul the children of the promise, (Romans 9:8.) There was another, a general election; for he received his whole seed into his faith, and offered to all his covenant. At the same time, they were not all regenerated, they were not all gifted with the Spirit of adoption. This general election was not then efficacious in all. Solved now is the matter in debate, that no one of the elect shall perish; for the whole people were not elected in a special manner; but God knew whom he had chosen out of that people; and them he endued, as we have said, with the Spirit of adoption, and supplied with his own grace, that they might never fall away. Others were indeed chosen in a certain way, that is, God offered to them the covenant of salvation; but yet through their ingratitude they caused God to reject them, and to disown them as children. But the Prophet subjoins, that Jacob by his strength had power with God, and had prevailed also with the angel He reproaches here the Israelites for making a false claim to the name of Jacob, since they had nothing in common with him, but had shamefully departed from his example. He had then power with the angel and with God himself; and he prevailed over the angel. But what sort of persons were they? As the heathen Poets called the Romans, when they became degenerated and effeminate, Romulidians, and said that they had sprung from those remarkable and illustrious heroes, whose prowesses were then well known, and for the same reason called them Scipiadians; so also the Prophet says, "Come now, ye children of Jacob, what sort of men are ye? He was endued with a heroic, yea, with an angelic power, and even more than angelic; for he wrestled with God and gained the victory: but ye are the slaves of idols; the devil retains you devoted to himself; ye are, as it were, in a bawdy house; for what else is your temple but a brothel? And then ye are like adulterers, and daily commit adultery with your idols. Your abominations, what are they but filthy chains, and which grove that there is no knowledge and no heart in you? For you must have been fascinated, when ye forsook God and adopted new and profane modes of worship." This difference between the holy patriarch Jacob and his posterity must be marked, otherwise we shall not understand the object of the Prophet; and it will avail but little to collect various opinions, except first we know what the Prophet meant, and what was the purport of this upbraiding, and of this narrative, that Jacob had power with God and the angel. But it must be noticed, that God and angel are here mentioned in the same sense; we may, indeed, render it angel in both places; for 'lhym, Aleim, as well as ml'k, melac, signifies an angel. But, however, every doubt is removed by the Prophet, when he at last adds, Jehovah, God of hosts, Jehovah is his name, for here the Prophet expressly mentions the essential name of God, by which he testifies, that the same was the eternal and the only true God, who yet was at the same time an angel. But it may be asked, How was he the eternal God, and at the same time an angel? It occurs, indeed, so frequently in Scripture, that it must be well known to us, that when the Lord appeared by his angel, the name of Jehovah was given to them, not indeed to all the angels indiscriminately but to the chief angel, by whom God manifested himself. This, as I have said, must be well known to us. It then follows that this angel was truly and essentially God. But this would not strictly apply to God, except there be some distinction of persons. There must then be some person in the Deity, to which this name and title of an angel can apply; for if we take the name, God, without difference or distinction, and regard it as denoting his essence, it would certainly be inconsistent to say, that he is God and an angel too; but when we distinguish persons in the Deity, there is no inconsistency. How so? Because Christ, the eternal Wisdom of God, did put on the character of a Mediator, before he put on our flesh. He was therefore then a Mediator, and in that capacity he was also an angel. He was at the same time Jehovah, who is now God manifested in the flesh. But we must, on the other hand, refute the delirium, or the diabolical madness of that caviller, Servetus, who imagined that Christ was from the beginning an angel, as if he was a phantom, and a distinct person, having an essence apart from the Father; for he says, that he was formed from three untreated elements. This diabolical conceit ought to be wholly discarded by us. But Christ, though he was God, was also a Mediator; and as a Mediator, he is rightly and fitly called the angel or the messenger of God, for he has of his own accord placed himself between the Father and men. Prayer

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Grant, Almighty God, that inasmuch as you show yourself to us at this day so kindly as a Father, having presented to us a singular and an invaluable pledge of your favour in thy only begotten Son, -- O grant, that we may entirely devote ourselves to you, and truly render you that free service and obedience which is due to a Father, so that we may have no other object in life but to confirm that adoption, with which you have once favoured us, until we at length, being gathered into your eternal kingdom, shall partake of its fruit, together with Christ Jesus your Son. Amen. Thirty-second Lecture Yesterday we explained how it seemed proper to call him who appeared to holy Jacob in Bethel both God and an angel; for the name, Jehovah by which is expressed the eternal power, essence, and majesty of God, could not be transferred to a mere angel. It is hence certain that he was the only true God. But it could not be, that he was simply and without any distinction called an angel; but as Christ even then sustained the character of a Mediator, he was not inconsistently called an angel; and yet we know that he is the eternal God. So this passage is worthy of being remembered, as it bears testimony to the divinity of Christ; for the Prophet clearly affirms that he is Jehovah, the Creator of heaven and earth, and that he is so by his own power; and that he does not subsist in another, as all creatures do. Since then he is so, his sovereignty is proved, so that he is not inferior to the Father. But he says, that this is his memorial, or remembrance. This expression has reference to men; the Prophet then means, that this wonderful and magnificent name would be well known in the world, when Christ should be revealed. The people, indeed, even then acknowledged that the true God appeared to their father Jacob; but the knowledge of a Mediator was hitherto obscure. The Prophet then seems to have respect here to the coming of Christ; as though he said, that the name, Jehovah, would be widely known to all, when the Mediator would be more clearly exhibited. But I will come now to the other parts of the passage. The Prophet says that he was a prince, or had power, by his strength with God. What this saying imports, I shall shortly explain. The name, Israel, was given to Jacob, because of the victory he obtained in that noble wrestling, of which mention is made in Genesis 32: for the holy man had not a contest with a mortal being, but with God himself; and he overcame in that combat, and is hence called the conqueror of God. As this mode of speaking is harsh, some have endeavoured by a comment to turn it to something more moderate, that is, that Jacob was a prince with God, meaning, that God approved of his unwonted courage. But God meant to express something more, when he gave this name to his servant; for he confessed that he gave way, being, as it were, overcome, and yielded the palm of victory to holy Jacob. And this ought not to appear strange to us; for we know that whenever God proves our faith, and tries us by temptations, these are so many combats by which he contends with us; for he seeks to find out what is the strength of our faith. Now? when we are said to wrestle with God, and the issue of the contest be such, that God leaves the victory to us, we are not then improperly called conquerors, yea, even of God himself. But how? Because God works wonderfully in his saints, so that by his own power he casts down himself; and while he wrestles with us, he supplies us with strength, by which we are enabled to bear the weight and pressure of the contest. Were God to assail us, what would he find but weakness? But when he calls us to the struggle, he at the same time supplies us with the necessary arms. And it is a wonderful marshalling of the contest, when God on one side makes himself an antagonist, and, on the other, fights in us against his own temptations, or against all those wrestlings by which he tries our faith. Hence God is said to be overcome by us, when, by the power and aid of his own Spirit, he strengthens and renders us unconquerable; yes, when he makes us to triumph over temptations, and when we consider everything, such is the state of the case, that God will have the greater portion of strength to be on our side, and that he only takes the weaker portion to tempt and try us. There is not indeed, in this case, to be imagined by us, any such separation, as if God was divided against himself; but we know, that when he tries our faith, he comes forth as if he were a contender, or as if he challenged us to the contest. This is indeed certain. For what are temptations, or what is their object, but to afford us an occasion to exhibit, as on a field of battle, an example and proof of our strength and firmness? But this could not be done without an adversary; for what advantage would it be to fight with a shadow? or when no one engages with us? Hence God is like an adversary whenever he tries our faith; and, as it has been said before, we have this contest not with men, but with God himself. We have indeed to contend with the devil; for Paul says, that we have to fight not (only) with flesh and blood, but with mighty powers, (Ephesians 6:12.) This is doubtless true; but the Lord, at the same time, holds the first place, as that remarkable passage in Job testified, The Lord gave, the Lord has taken away,' (Job 1:21.) So, then, we must engage with God himself. How so? Because he tries and proves us. But he does not tempt us, as James says, (James 1:13,14) for a person is tempted when he is drawn away by his own lust. He does not tempt us to evil; he does not instil into us corrupt desires, which grow up spontaneously, and which are innate in our nature: but he tempts, that is, proves us, as he is said to have tempted Abraham (Genesis 22:1). Since it is so, we must now wrestle with God; but for what end? That we may conquer: for God intends not to overwhelm us, while he is making known our faith and constancy of obedience; but, on the contrary, he builds a theatre, on which to show his gifts. We therefore come to the struggle with the hope of overcoming. That we may overcome, he, as I have said, not only exhorts us to be strong, but supplies us also with arms, endues us with strength, and also fights himself, in a manner, with us, and is powerful in us, and enables us to overcome our temptations. For this reason, Jacob is said to have power with God, or to have been God's conqueror. But what the Prophet adds may seem strange, that this was done by his strength. He had power with God, he says, by his own strength. But if Israel had fought by his own valour, he could not have borne even the shadow of God, for he must have fallen. He must have been brought to nothing, had he not power greater than that of man. What, then, does this mean, that he was a conqueror by his own strength? We grant, that this strength, of which the Prophet speaks, may be ascribed to holy Jacob when he gained dominion. There is no better title, as they commonly say, than that of donation; and God is wont to transfer to us whatever he bestows, as if it were our own. It is then necessary to distinguish wisely here between the strength which man has in himself, and that which God confers on him. The Papists, as soon as any mention is made of the strength or power of man, instantly lay hold on it, and say, "If there is no freewill in man, there is no strength, or there is no power to resist." But they betray their own stupidity and thoughtlessness, inasmuch as they cannot distinguish between the intrinsic strength which is in man himself by nature, and the adventitious strength with which God endues men, and which is the gift of the Holy Spirit. And the Prophet, when he here commends the strength of holy Jacob, does not extol his free-will, as though he derived strength from himself, by which he overcame God; but he means that he was divinely endued with unconquerable power, so that he came forth a conqueror in the contest. We now then apprehend the meaning of the Prophet. And since this was especially worthy of being remembered, he repeats, that he had power with the angel, and prevailed. But we have already said how Jacob prevailed not indeed of himself, but because God had so distributed his power, that the greater part was in Jacob himself. I am therefore wont, when I speak of the wrestling and of the daily contests with which God exercises the godly, to adduce this similitude, -- That God fights with us with his left hand, and defends us with his right hand, that is, he assails us in a weak manner, (so to speak,) and at the same time stretches forth his right hand to defend us: he displays, in the latter instance, his greater power, that we may become victorious in the struggle. And this mode of speaking, though at the first view it seems harsh, does yet wonderfully set forth the grace and goodness of God, inasmuch as he deigns to humble himself for our sake, so as to choose to concede to us the praise of victory; not indeed that we may become proud of ourselves, but that he may be thus more glorified, when he prefers exercising his power in defending us rather than in overwhelming us, which he could do with one breath of his mouth. For he has no need of making any effort to reduce us to nothing: if he only chooses to blow on the whole human race, the whole world would in a moment be extinguished. But the Lord fights with us, and at the same time suffers us not to be crushed; nay, he raises us up on high, and, as I have already said, concedes to us the victory. Let us now go on. The Prophet adds, that he wept and entreated: He wept, he says, and made supplication unto him Some explain this clause of the angel; but I know not whether weeping was suitable to him. The saying may be indeed defended that the angel was as it were a suppliant, when he yielded up the conquest to the holy man; for it was the same as though he who owns himself unequal in a contest were to throw himself on the ground. Then they explain weeping thus, "The angel entreated the patriarch when he said, Let me go;' and this was a confession of victory." The sense would then be, that the patriarch Jacob did not gain any ordinary thing when he came forth a conqueror in the struggle; for God was in a manner the suppliant, for he conceded to him the name and praise of a conqueror. But I prefer explaining this of the patriarch, and to do so is, in my judgement, more suitable. It is not indeed said that Jacob wept; that is, it is not, I own, stated distinctly and expressly by Moses; but weeping may be taken for that humility which the faithful ever bring to the presence of God: and then weeping was meet for the patriarch; for he so gained the victory in the combat, that he did not depart without grief and loss, inasmuch as we know that his leg was put out of joint, and that his thigh was dislocated so that he was lame all his life. Jacob then obtained the victory, and there triumphed with God's approbation: but yet he departed not whole, for God had left him lame. He felt then no small

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grief, since this weakness in his body continued through life. Hence weeping did not ill become the holy man, who was humbled in the struggle, though he carried away the palm of victory. And this ought to be carefully noticed; for here the Prophet meets all calumnies, when he so moderates the sentence, that he takes away nothing from God and his glory, though he thus splendidly adorns the victory of the patriarch. He was then a prince with God; he prevailed also, he became a conqueror, -- but how? He yet wept and entreated him; which means, that there was no cause for pride that he carried away the palm of victory from the contest, but that God led him to humility even by the dislocation of his thigh or leg: and so he entreated him. The praying of Jacob is related by Moses, which he made, when he asked to be blessed. But the less, as the Apostle says, is blessed by the greater, (Hebrews 7:7.) Then Jacob did not exalt himself, as blind men do, who claim merit to themselves; but he prayed to God, and asked to be blessed by Him, who owned himself to be overcome. And this ought to be carefully observed, especially the additional circumstance; for we hence learn that there is no cause why they who are proved by temptations should flee away from God, though our flesh indeed seeks ease, and desires to be spared. But when a temptation is at hand, we withdraw ourselves, and there is no one who would not gladly make a truce, and also hide himself at a distance from the presence of God. Inasmuch then as we desire God to be far from us, when he comes forth as an antagonist to try our faith, this praying of Jacob ought to be remembered; for though he had his leg disjointed, though he was worn out with weariness, he did not yet withdraw himself, he did not wish the departure of the angel, but retained him as it were by force: "Thou shalt bless me; I would rather contend with thee, and be wholly consumed, than to let thee go before thou blesses me." We hence see that we ought to seek the presence of God; though he may severely try us, though we may suffer much, though our strength fail, though we may be made lame through life, we ought not yet to shun the presence of God, but rather embrace him with both arms, and retain him as it were by force; for it is much better to groan under our burden, and to feel his power who is above us, than to continue free from toil, and to rot in our pleasures, as they do whom God forsakes. And we see how much such an indulgence ought to be dreaded by us; for unless we are daily sharpened by various temptations, we immediately gather rust and other evils. It is therefore necessary, in order that we may continue in a sound state, that our contests should be daily renewed: and hence I have said, that we ought to seek the presence of God, however severe the wresting may be. It follows, He found him in Bethel to remove every ambiguity, I would render it, "In Bethel he had found him." It is indeed a verb in the future tense; but it is certain that the Prophet speaks of the past. But when we take the past tense, ambiguity in the language still remains; for some thus understand the place, that God had afterwards found Jacob in Bethel, or, that Jacob had found God; that is, when the name of Israel was confirmed to him, after the destruction of the town of Sichem; for, to console his grief, God appeared to him there again. They then explain this of a second vision in that place. But it seems to me that the Prophet had another thing in view, even this, that God had already found Jacob in Bethel, that he had met him when he fled to Syria, and went away through the fear of his brother. It was then for the first time that God appeared to his servant, and exhorted him to faithfulness: he promised to him a safe return to his own country. The Prophet then means, that Jacob gained the victory, because God had long before began to embrace him in his love, and also testified his love when he had manifested himself to him in Bethel. Hence he found him in Bethel. This might indeed be referred to Jacob, "He found him in Bethel;" that is, he found God. But as it is immediately added, There he spake with us, and as this cannot be applied to any other than to God himself, I am inclined to add also, that God had found Jacob in Bethel. And the Prophet commends to us again the gratuitous goodness of God towards Jacob, because he deigned to meet him on his way, and to show that he was the leader of Jacob on his journey: for he did not think previously that God was nigh him, as he says himself, “This is the house of God, and the gate of heaven, and I knew it not” (Genesis 28:16,17). When therefore the holy man thought himself to be as it were cast away by God, and destitute of all aid, when he was alone and without any hope, God is said to have found him; for of his own good will he presented himself to him, when the holy man hoped no such thing, nor conceived such a thing in his mind. Hence God had already found his servant in Bethel; and there he spake, or (that the same strain may be continued) had spoken to him. There he had spoken with us. Some take mnv, omnu, for mv, omu, he had spoken with him; and they do this, being forced by necessity; for they find no sense in the words that God spake with us in Bethel. But there is no need to change the words contrary to rules of grammar. Others who dare not to depart from the words of the Prophet, imagine a sense wholly different. Some say, "He spake with us there;" that is, "The Lord speaks by me, Hosea, and by Amos, who is my colleague and friend: for we denounce on you, by his authority, utter ruin and destruction; and God has made known to us at Bethel whatever we bring to you." But how strained is this, all must see: this is to wrest Scripture, and not to explain it. Others also speak still more frigidly: "There he spake with us," as though the angel had said, "Wait, the Lord will speak with us; I have called thee Israel, but the Lord will at length come, who will ratify what I now say to thee:" as if he was not indeed the eternal God; but this he immediately expresses when he says Jehovah is his memorial, Jehovah of hosts But thus the Jews trifle, who are like irrational beings whenever there is a reference made to Christ. There does not seem, however, to be any great reason why we should toil much about the Prophet's words: and some even of the Rabbis (not to deprive them of their just praise) have observed this to be the meaning, That the Lord had so spoken with Jacob, that what he said belonged to the whole people. For doubtless whatever God then promised to his servant appertained to the whole body of the people, and all his posterity. Why then do interpreters so greatly torment themselves, when it is evident that God spake through the person of one man with all the posterity of Abraham? And this agrees best with the context; for the Prophet now applies, so to speak, to the whole people what he had hitherto recorded of the patriarch Jacob. That they might not then think that the history of one man was related, he says that it belongs to all. How so? Because the Lord had so spoken with holy Jacob, that his voice ought to resound in the ears of all. For what was said to the holy man? Did God only reveal himself to him? Did he promise to be a Father only to him? Nay, he adopted his whole seed, and extended his favour to all his posterity. Since then he had so spoken to all the Israelites, they ought now to be more ashamed of their defection, inasmuch as they had so much degenerated from their father, with whom they were yet connected. For there was a sacred bond of unity between Jacob and his children, since God embraced them all in his love, and favoured them all with his adoption. We now perceive the mind of the Prophet. Let us proceed -Hosea 12:6-7 6. Therefore turn to your God: keep mercy and judgement, and wait on your God continually. 7. He is a merchant, the balances of deceit are in his hand: he loves to oppress. The Prophet is now here urgent on the people. Having referred to the example of the patriarch, he shows how unlike him were his posterity, with whom God could avail nothing by sound teaching, though he was constantly solicitous for their salvation, and stirred up his Prophets to bring back the lost and scattered to the way of safety. Since then it was so, the Prophet accuses them of ingratitude. But he speaks first of repentance; and then he shows that he and other ministers of God had laboured in vain; for such was the perversity of the people, that teaching had no effect. His sermon is short, but yet it contains much. Turn, he says, to thy God. He glances here at the apostasy of the people, by bidding them to turn to their God, and, at the same time, condemns whatever the Israelites were wont to set up as a defence, when the Prophets reproved them. For they wished their own fictitious modes of worship to come in as a reason; they wished the gods devised by themselves to occupy the place of the true God. The Prophet cuts off the handle from subterfuges of this kind by commanding the people to turn to their God. "Why," he says, "you do indeed worship gods, and greatly weary yourselves in your superstitions; but confess that you are apostates, who have rejected the law delivered to you by the true God. Return, then, to your God." And he calls God the God of Israel, not to honour them, but to-reproach them, because they had willingly and designedly cast off the worship of the true God, who had made himself known to them. There is afterwards shown the true way of repentance. The beginning of the verse, as I have already said, requires the people to repent; but as we know that men trifle with God when they are called to repentance, it is not in vain that a definitive, or, at least, a short description of repentance, is added by which is made evident what it is to repent, or to turn to God. Then the Prophet says, -- Keep mercy, or kindness and judgement He begins with the second table, and then he adds piety towards God. But he lays down two things only, in which he included the whole teaching of the second table. For what is God's design, from the fifth to the last commandment, but to teach us to shape our life according to the rule of love? We are then taught in the second table of the law how we ought to act towards our brethren; or if one wishes to have a shorter summary, in the second table of the law are shown the mutual duties of men. But the Prophet begins here with the second part of the law; for the Prophets are not wont strictly to observe order, Nor do they always observe a regular method; but it is enough with them to mention the main things by which they explain their subject; and hence, it is no wonder that the Prophet here, according to his usual manner, mentions love in the first place, and then goes on to the worship of God. This

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order, as I have said, is not indeed either natural or legitimate; but this is of no importance; nay, it was not without the best reason that the Prophets usually did this; for repentance is better tested by the observance of the second table, than by that of divine worship. For as hypocrites dissemble, and hide themselves with wonderful coverings, the Lord applies a touchstone, and this he does whenever he draws them to the light, and exposes to public view their frauds, robberies, cruelty, perjuries, thefts, and such like vices. Since, then, hypocrites can be better convicted by the second table of the law, the Lord rightly appeals to this when he speaks of repentance; as though he said, "Let it now be made evident what your repentance is, whether it be feigned or sincere; for if you act justly and uprightly towards your neighbours, if you observe equity and rectitude, it is a sure evidence of your repentance." At the same time, the Prophet overlooks not the worship of God; for he adds, -- Hope always in thy God By the word, hope, he first requires faith, and then prayer, which arises from it, and thanksgiving, which necessarily follows. Thus the whole worship of God is briefly included, as a part for the whole, in the word, hope. The meaning of the Prophet then is, that Israel, forsaking their own superstitions, should recumb on the one true God, and place all their salvation on him, that they should fly to him, and ascribe to him alone the praise due for all blessings. By so doing, they would restore the pure worship of God, and cast away all their adulterous superstitions. He had spoken already of the second table of the law. We hence see that repentance is nothing else but a reformation of the whole life according to the law of God. For God has explained his will in his law; and as much as we depart or deviate from it, so much we depart from the Lord. But when we turn to God, the true proof is, when we amend our life according to his law, and begin with worshipping him spiritually, the main part of which worship is faith, from which proceeds prayer; and when, in addition to this, we act kindly and justly towards our neighbours, and abstain from all injuries, frauds, robberies, and all kinds of wickedness. This is the true evidence of repentance. But while the Prophet exhorted the Israelites to repentance, he adds, that such was their perverseness, that it was done without any fruit. Canaan! he says; I read this by itself; for what some consider to be understood is frigid, as, "He was assimilated to, or was like Canaan, in whose hand," etc.. But, on the contrary, the Prophet here condemns the Israelites by one word; as though he said, that they were wholly aliens, and unworthy to be called the children of Abraham. And thus what we say is often abrupt, when we speak indignantly. The Prophet then calls them "Canaan" through indignation; which means this, "Ye are not the children of Abraham; ye falsely boast of his name, which cannot be suitable to you; for ye are Canaan." He afterwards adds In his hand is the balance of fraud, he loves to plunder, or to spoil. Literally it is, he loves to spoil. But the sense is clear, that they loved to plunder; that is, they were carried away with all greediness to acts of robbery. It must first be noticed, that the Prophet here exposes to infamy the carnal descendants of Abraham by calling them Canaan, and this imputation is often to be met with in the Prophets. And the reason why they were thus addressed was, that these senseless men were wont proudly to set up as their shield the distinction of their race. "What! we are a holy people." Since by this pretence they rejected all the warnings of the Prophets, God casts back this reproach, "Ye are not the children of Abraham; but ye are Canaan:" as though he said, "Nothing in that nation has as yet changed, the Israelites are always like themselves." The Lord had once cleansed the land of godless me but when the descendants of Abraham became like the Canaanites, they were called the seed of Canaan; as though the same nation, which was there formerly, had still remained; for there was no difference in their manners, for they were equal or the same in depravity. But the reason follows why he calls them the race of Canaan even because they carried in their hand a deceitful balance, and devoted themselves with all avidity to plunder. The deceitful balance may be extended to their dissimulations, fallacies, and falsehoods, by which God, as he had before complained, was surrounded; but as it immediately follows, He loves robberies, I prefer to understand here those two modes of doing injury which include almost every kind of wickedness; for men either craftily defraud when they injure others, or they do harm to their neighbours by open force. Since, then, they who wrong their neighbours do either openly injure them, or circumvent the simple by their frauds and crafty dealings, Hosea lays down here, in the first place, the deceitful balance, and then he adds their greediness in spoiling or plundering. It is then the same as if he had said that they were fraudulent, and that they were also robbers who proceeded with open violence. He means that they were, without law or any restraint, addicted to acts of wrong and injustice, and were so intent on doing mischief, as to do it either by craft or by open force. There is then no wonder that they were called an uncircumcised race. Why? Because they had nothing to do with God, inasmuch as they had thus departed from his law; yea, they abhorred kindness and mercy. It also follows that they were void of all piety, since they were thus unmindful of all equity towards their neighbours. This is the meaning. Prayer Grant, Almighty God, that as you appear not now to us in shadows and types, as formerly to the holy fathers, but clearly and plainly in your only-begotten Son, -- O grant, that we may be wholly given to the contemplation of your image, which thus shines before us; and that we may in such a manner be transformed into it, as to make increasing advances, until at length, having put off all the filth of our flesh, we be fully conformed to that pure and perfect holiness which dwells in Christ, as in him dwells the fulness of all blessings and thus obtain at last a participation of that glory which our Lord has procured for us by his resurrection. Amen. Thirdty – third Lecture Hosea 12:8 8. And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin. Here God complains by his Prophet, that the Israelites flattered themselves in their vices, because their affairs succeeded prosperously and according to their wishes: and it is a vice too common, that men felicitate themselves as long as fortune, as they commonly say, smiles on them, thinking that they have God then propitious to them. Since then the condition of the people was such, they despised all the Prophets and their reproofs. Of this hardihood the Lord now complains. Ephraim has said I am yet become rich There is an emphasis to be noticed in the adversative particle 'k"ach". It is sometimes in Hebrew a simple affirmative; but here the Prophet meant to express another thing, even this, that the Israelites laughed at all reproofs, because God seemed to be propitious to them, as though he manifested his favour by prosperity. "I am, however, become rich; and therefore I care nothing for what the Prophets may say, for I am contented with my lot." This, as I have said, is a common evil; and hence this passage ought to be carefully noted, lest when the Lord spares us for a time, we may think that we are innocent before him; for there is nothing more to be feared than the dazzling of our eyes by a prosperous and desirable state of things. Though the Lord then may bear with us, and not immediately draw forth his vengeance against us, but, on the contrary, cherish us as it were kindly in his bosom; yet if he reproves us by his word, we ought to attend to his threatenings. But they further add, All my labours shall not find iniquity, or, they shall not find iniquity in all my labours. Many read simply as the words are, "My labours shall not find iniquity:" but as the expression seems stiff, I have tried to render it smoother, as others also have done, "They shall not find iniquity in all my labours." This boasting went farther, for the Prophet shows that the people were not only secure, because the Lord gave them some tokens of his paternal favour; but that they were also inebriated with this impious confidence, that God would not have favoured them had they not been exempt from every fault and vice: and this second clause ought to be carefully noticed. Now it is a depravity that is by no means to be endured, when men begin to despise God, because he deals kindly with them, and when they abuse his levity so as to condemn all his teaching and all his threatening; this is indeed a very great perversion: but when to all this is added such a pride, that ungodly and reprobate men persuade themselves that they are just, because God does not immediately punish them, -- this is, as it were, a diabolical madness; and yet we see that it is a common thing. For godless men are not only proud of their wealth, they are not only inflated with their own power; but they also think that God is in some way under obligations to them. "Why! it must be that God regards me innocent, and pure from every vice, for he favours me: he then does not find in me what is worthy of punishment." Thus the wicked raise up their horns against God, while he indulges them, and appears not so severe towards them as they have deserved. When at the present day we perceive these evils prevailing among the greater portion of mankind, there is no reason to feel astonished: but we ought at the same time to profit by the instruction of the Prophet, so that we may not be blinded by prosperity, and despise reproofs, and flatter ourselves in our sin; and also, that we may not accumulate for ourselves a store of God's wrath, when he deals kindly with us. Let us not then abuse his forbearance; let us not think that we are innocent before him, because he does not immediately execute his judgements; but let us rather learn to make a scrutiny of ourselves, and to shake off our vices, so that we may humble ourselves under his hand, though he restrains himself from inflicting punishment. This is the application of the present doctrine.

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But we must notice what the Prophet adds, They shall not find iniquity in my labours; that is, iniquity shall not be found in my labours, because this is wickedness or a crime requiring expiation. I wonder that interpreters explain this place so frigidly; for they say, that there shall not be found in my labours iniquity or sin. But the Prophet does not set down a copulative, but uses the particle 'sr, asher, which is to be taken here exegetically. And the meaning is, that hypocrites, while they claim to themselves the praise of innocence, for the sake of dissembling, detest ostensibly every wickedness and crime. "Iniquity shall not be found in my labours, for this is wickedness; far be it that I should be discovered to be a wicked person in my doings; for I am without fraud in all my dealings." But is this the case? By no means; but as they judge of God's favour by prosperous fortune, they think that God would not be so kind to them unless he regarded them as just and pure. Hence we see how securely hypocrites mock God, when they begin to despise his teaching and warnings. We need not then wonder that at this day so much perverseness prevails everywhere in the world. But let us also use this mode of teaching which the Prophet sets before us. Let us now proceed -Hosea 12:9 9. And I that am the Lord your God from the land of Egypt will yet make you to dwell in tabernacles, as in the days of the solemn feast. In the first clause God reproaches the Israelites for having forgotten the benefit of his redemption, the memory of which ought ever to have prevailed and flourished among them. I yet, he says, am your God from the land of Egypt; that is, "It is strange that you are so forgetful that your redemption does not come to your mind, which yet ought to be well known, and be ever, as it were, before your eyes." That was, as we know, a memorable instance of God's kindness. But when he says that he is the God of that people from the land of Egypt, he points out the end of redemption, as though he said, "I redeemed you for this end, that you would be forever bound to me." For we know that when he delivered that people from their cruel tyranny, he at the same time acquired for himself an eternal kingdom; he was then sanctified in his elect people. The end of redemption is then to be observed in the words of the Prophet, "I am," he says, "your God from the land of Egypt; how otherwise could you have come forth from your grave?" For they were like the dead, when God stretched out his hand to them. From the land of Egypt then I am thy God, which means this: "Since thou hast been so wonderfully restored from death to life by my favour, am not I thy God from that day? You owe then yourself and all yours to me; for I purchased you for myself as a peculiar possession. When now you detest petulantly to reject my Prophets, who speak in my name, it is surely an ingratitude not to be endured, that you forget your redemptions and the end for which I made known to you my power and grace." But as to the second clause, interpreters vary; some explain it in this way, that God would not cease to show mercy to the Israelites, however unworthy they were, I will make thee to dwell in thy tabernacles; and they take tabernacles, not strictly proper, for houses. Then they say, according to the days of Moed, that is, of ancient agreement, or according to appointed days; for God had promised to give the land of Canaan to the posterity of Abraham for their perpetual rest. But this exposition seems not suitable. Others say, that the Israelites are here reproved, because they neglected the command of God, who had instituted a festal-day, on which they were to commemorate yearly their redemption. We indeed know that there was the annual feast of tabernacles: so they think the meaning of the Prophet to be this "I not only once redeemed thee, but I also wished that there should be a memorial of this favour; and for what purpose have I commanded you to keep a yearly festival, except that ye might retain in your memory what otherwise might have been forgotten? But I have effected nothing by this rite, for I am now rejected, and my prophets possess no authority among you." But this sense also is frigid. Some think that the Prophet here threatens the Israelites, as though he said, "God will again drive you out, that you may dwell in tents as you did formerly in the desert." Though I do not reject this opinion, yet I think there is something more emphatical in the Prophet's words, that is, that God here says in an indirect way, that there was need of a new redemption, that he might bind the people more to himself; as though he said, "I see that you are unmindful of my former redemption; for I see that you esteem it as nothing, as if it were obsolete; I must then lose all my labour, except the memory of my ancient favour be renewed: I will therefore make you to dwell again in tents. It is necessary to eject thee again from thy heritage, and to restore thee again, and that in a manner unusual and least expected, that you may understand that I am thy Redeemer. We now then apprehend what the Prophet meant. After God had said that he was the God of Israel from the land of Egypt, he then adds, "Inasmuch as your former redemption has lost all its influence through your wicked forgetfulness, I will become again your Redeemer; I will therefore make thee to abide or dwell in tents as formerly; as your first redemption avails nothing, I will add a second, that you may at length repent, and know how much you are indebted to me." The days of Moed he takes for their manner of proceeding in the desert as described by Moses; for they assembled together for sacrifices from their camps. Hence God does not speak here of the convention he had made with his people, as if he pointed out some perpetual compact; but he calls those the days of Moed on which the Israelites were assembled, when they were located in their camps according to the account given by Moses. It now follows -Hosea 12:10 10. I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. The Prophet amplifies the sin of the people in having always obstinately opposed God, so that they were without any pretext of ignorance: for men, we know, evade God's dreadful judgement as long as they can plead either ignorance or thoughtlessness. The Prophet denies that the people had fallen through want of information, for they had been often, nay, continually warned by the Prophets. It then appears that this people were become, as it were, wilfully rebellious against God; for they had ever despised the Prophets, not once or twice, but when the Lord sent them in succession: I have spoken, he says, upon my prophets, or, by my Prophets; for l, ol, is variously taken: I have spoken upon my Prophets,' that is, I have deposited with them the doctrine which ought to have restored you to the right way; and not only so, but I have multiplied visions; it has not been in one way that I have tried to gather you, but I have accumulated many visions: and then he says, In the hand of Prophets I have placed similitudes; that is, I have endeavoured in every way possible to restore you to a sound mind; for God speaks after the manner of men. He might indeed, if he chose, effect this by the secret movement of his Spirit; but it is enough to take away every excuse from men to allege the fact, that they obey not the word, and offer not themselves to God as submissive and teachable, when he by his Prophets cohorts them to repentance. It is then an enhancing of sin worthy of being noticed, when God remonstrates, and says, that he had uselessly spent all his efforts to collect the dispersed Israel, though he had constantly employed the labours of his Prophets. But this reproach may be also applied to us at this day; yea, whatever the Prophet has hitherto said may justly be turned against us. For we see how the world hardens itself against all warnings; and we see also how long the Lord suspends his judgements, and tolerates men who scoff at his forbearance. Then the same depravity rages now in the world, which the Prophet describes in this place. Besides, God has not only redeemed us from Egypt, but from the lowest hell, and we know that we have been redeemed by Christ for this end, -- that we may be wholly devoted to God; for Christ died and rose again for this purpose, -- that he might be the Lord of the living and of the dead. But we see how much is the perverseness of men, and how with impunity they grow wanton against God. Who among us remember that they are no longer their own, because they have been purchased by the blood of Christ? Few think of this. And not only this only true and perpetual redemption ought to be kept in mind by us; for the Lord again redeemed us when we were sunk in the gulf of Popery; and daily also does he renew the same kindness towards us; and yet we are so forgetful, that often the grace of God is not remembered by us. We now see how necessary is this doctrine even for our age. Besides, God, as I have already said, ceases not daily to stimulate and urge us; he multiplies prophecies and similitudes; that is, he in various ways accommodates himself to us; for by similitudes he means all forms of teaching. And doubtless we see that God in a manner transforms himself in his word, for he speaks not according to his own majesty, but as he sees to be suitable to our capacities and weakness; for the Scriptures set before us various representations, which show to us the face of God. Since God then thus accommodates himself to our rudeness, how great is our ingratitude, when no fruit follows? Let us then remember that the Prophet so reproved the men of his age, that he also speaks to us at this day. Let us now proceed -Hosea 12:11 11. Is there iniquity in Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yes, their altars are as heaps in the furrows of the fields. It is an ironical question, when the Prophet says, Is there iniquity in Gilead? and he laughs to scorn their madness who delighted themselves in vices so gross, when their worship was wholly spurious and degenerated. When they knew that they were perfidious towards God, and followed a worship alienated from his law, they yet were so perverse, that they proudly refused all admonitions. Since then they were blinded in their vices, the Prophet asks them ironically, Is there iniquity in Gilead? They are as yet doubtful, forsooth, whether they are guilty before God, whether they bear any blame. Surely, he says, they are vanity; that is, "How much soever they may seek specious pretences for themselves, and deny that they are conscious of doing wrong, and also introduce many reasons for doubt, that they may not be forced to own their sin, they yet, he says, are guilty of falsehood; all their glosses contain nothing solid, but they are mere disguises, which avail nothing before God." We now then apprehend the meaning of the Prophet.

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But there is no doubt but that he also condemns here their perverted worship, by which the Israelites at the same time thought that they rendered the best service to God. But obedience, we know, is better than all sacrifices. The Prophet then inveighs here against all fictitious modes of worship, devised without God against the authority of God's law. But at the same time, as we have just hinted, he indirectly exposes their thoughtlessness for imagining themselves excusable, provided they set up their own good intention, as it is commonly done, and say, that they built altars with no other design than to make known everywhere the name of God, to preserve among themselves some tokens of religion. Since, then, they thus raised up a cloud of smoke to cover their impiety, the Prophet says, "They indeed still inquire, as of a doubtful thing, whether there is iniquity in Gilead; let them inquire and dispute; surely," he says, "they are vain;" literally, surely they have been falsehood: but he means that they foolishly brought forward those frivolous excuses, by which they tried to escape the crime and its punishment. How was it that they were vain? Because God values his own law more than all the glosses of men, and he will have all men to obey, without dispute, his own word: but when they thus licentiously depart from his commandments, it is what he cannot endure. They are then false and deceive themselves, who think that their own inventions are of any value before God. He then lays down their crimes In Gilgal, he says, have they sacrificed oxen Jerome translates, "They sacrifice to oxen," and thinks that the Israelites are reprehended here for sacrificing to the calves: but this seems too remote from the words of the Prophet. The Prophet then mentions their sin -- that they sacrificed oxen and multiplied altars. And yet it seemed to be a diligence worthy of praise, that they increased many altars, that they worshipped God everywhere, that they spared neither expense nor labour, that they were not content with few sacrifices, but added a great number; -- all this seemed to deserve no common praise: but the Lord, as it has been already said, valued not these corrupt practices; for he would have himself to be alone worshipped by his people, and would have their piety to be attested by this single evidence -- their obedience to his word. When we then turn aside from God's word, nay, when we with loose reins abandon ourselves to new inventions, though we may plausibly profess that our object is to worship God, yet all this is a vain and fallacious pretence, as the Prophet here declares. Jerome is mistaken in thinking that Gilgal was a town in the tribe of Judah; and the supposition cannot suit this place: for Judah, we know, was then free from those gross pollutions; Judah was not as yet polluted with the defilements which the Prophet here condemns in the kingdom of Israel. It is then certain, that Gilgal was a town of Israel; and we know that a celebrated temple and altar were there: hence he especially points out this place. But he afterwards adds, Their altars are as heaps on the furrows of the field There was then we know, only one legitimate altar; and God would not have sacrifices offered to him, except in one place. Hence the more active the Israelites were in multiplying altars, the more they provoked the vengeance of God: how much soever it was their purpose to worship God, yet God spurned that foolish affectedness. We then see why the Prophet here compares the altars then erected in the kingdom of Israel to heaps of stones; as though he said "As one gathers stones into a heap, when the land is stony, that he may drive his plough more easily, so everyone forms an altar for himself, as though he were raising up a hillock in his own field: thus it comes, that they perversely corrupt the pure and lawful worship which I have appointed." We now then understand the meaning of the Prophet to be, that superstitious men gain nothing, when they boldly and openly boast that they worship God; for whatever disguise they may invent for themselves and others, the Lord yet abominates everything that is contrary to his word: and our mode Of worshipping God is alone true and lawful, when we only follow what he prescribes, and allow to ourselves nothing but what is according to his command and appointment. This is the meaning. Let us proceed -Hosea 12:12-13 12. And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept sheep 13. And by a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved. The Prophet now employs another kind of reproof, -- that the Israelites did not consider from what source they had proceeded, and were forgetful of their origin. And the Prophet designedly touches on this point; for we know how boldly and proudly the people boasted of their own eminence. For as a heathen gloried that he was an Athenian, so also the Jews think that all we are brute animals, and imagine that they have a different origin from the rest of mankind, because they are the posterity of Abraham. Since then they were blinded by such a pride as this God meant to undeceive them, as he does here: "Jacob your father, who was he? What was his condition? What was his nobility? What was his power? What was his dignity and eminence according to the flesh? Yea, truly, he was a fugitive from his own country: had he always lived at home, his father was but a sojourner; but he was constrained to flee into Syria. And how splendidly did he live there? He was indeed with his uncle; but he was treated no better than if he had been some worthless slave: He served for a wife And how did he serve? He was a keeper of sheep. Go then now and boast of your dignity, as if ye were nobler than others, as if your condition were better than that of the common sort of people." God then brings against them the condition of their father, in whose name they gloried, but who was an abject person and a fugitive, who was like a worthless slave, who was a keeper of sheep; who, in short, had nothing which could be deemed reputable among men. And God, he says, brought you up by a Prophet from Egypt, and by a Prophet you have been preserved. This was, as it were, their second nativity. Some think that the comparison is between their first origin and their deliverance; as though Hosea had said, "Though you were born of a very poor and ignoble man, yet God has favoured you with singular privilege; for he gave Moses to be the minister of your liberation." But in my judgement the Prophet speaks in a more simple way; for, first, he shows what was the first origin of the people, that they were from Jacob; and then he shows what was their second origin; for God had again begotten them when he brought them out of Egypt. And they were there, as it is well known, very miserable, and they did not come out by their own valour, they did not attain for themselves their liberty; but Moses alone extended his hand to them, having been sent for this end by God. Since the case was so, it was strange that they now provoked God, as he says in the last verse, by their altars. And it very frequently occurs in the Prophets, that God reminds the Israelites whence or from what source they had arisen, "Look to your origin, to the stone from which ye were cut off; for Abraham was alone and childless, and his wife also was barren;" and yet God multiplied their race, (Isaiah 51:2.) This was said, because the Israelites did not look to God, but in their adversity despaired, when no way appeared by which they could be restored; but in their prosperity they became proud, and regarded as nothing the favour of God. We then see what the Prophet had in view. The Lord says, "Acknowledge what you owe to me; for I have chosen Jacob your father, and have not chosen him because he was eminent for his great dignity in the world; for he was a fugitive and a keeper of sheep, and served for his wife. I afterwards redeemed you from the land of Egypt; and in that coming forth there was nothing that you did; there is no reason why you should boast that liberation was obtained by your velour; for Moses alone was my servant in that deliverance. I did then beget you the second time, when I redeemed you. How great is your ingratitude, when you do not own and worship me as your Redeemer?" We now then see that the Prophet thus treated the people of Israel, that it might in every way appear that they were unworthy of so many and so great benefits bestowed on them by God; for they had perverted all the works of God, and so perverted them, that they did not think that anything, belonged to him, and they returned no thanks to God; nay, they extolled themselves, as if God had never conferred on them any kindness. But I will not dwell on the history of Jacob, for it is not necessary for elucidating the meaning of the Prophet, and it is well known: it is enough to refer only to what is suitable to this place. Jacob then fled into the country of Syria; and then he says, Israel served for a wife He mentions the name, Israel, after Jacob. The name, Israel, was noble and memorable; yea, it was given by God to the holy patriarch: but at the same time Jacob did not in himself or in his own person excel; he nevertheless served, and was in a most humble condition, and he served for a wife; that is, that he might have a wife; for we know how he made an agreement with his uncle Laban. Further, By a Prophet he brought them out of Egypt. This was their second nativity: and by a Prophet Israel was preserved There is an allusion here to the word smr, shimer; for I take the word nsmr, nushimer, passively. He had said before that Jacob kept sheep; and he says now, nsmr, nushimer, kept was Israel by a Prophet; as though he said, "Ye now see that God has given you a reason for humility in your father, since he was suffered to be so miserably distressed; and shen he preserved you beyond the hope of men, and by no human means except by Moses, who was also a fugitives and who came forth as from a cave, for he was also a keeper of sheep. Since, then, ye have been thus kept by the favour of God, how comes it that your present condition fascinates you, and that ye consider not that you were once redeemed by the Lord for this end, that ye might be wholly devoted to him forever?" Now he adds -- (I will also run over this verse, for there will be no lecture tomorrow, nor the day after) -Hosea 12:14

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14. Ephraim provoked him to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him. The Prophet says first, that Ephraim had provoked God by his high places Some, however, take the word tmrvrym, tamerurim, for bitternesses. Then it is, "Israel or Ephraim have provoked God to bitterness." But since this word in other places as in the thirty-first of Jeremiah, is taken for high places and as it clearly appears that the Prophet here inveighs avowedly against Israel and their vicious worship, I doubt not but that he points out these high places in which the Israelites appointed their false and impious modes of worship. Ephraim then have provoked him with their high places: Ephraim having in so many ways immersed themselves in their superstitions, provoked God in their high places. Then his blood shall remain on him. As the word nts, nuthesh, signifies "to pour out," and signifies also to "remain," some render it, "His blood shall remain;" others "Shall be poured upon him." But this makes but a little difference as to what is meant; for the Prophet intends to show, that Ephraim would have to suffer the punishment of their impiety; as though he said, "They shall not at last escape from the hand of God, they shall receive the wages of their iniquities." And his reproach shall his Lord return unto him Here he calls God himself the Lord of Israel, though Israel had shaken off the yoke, and alienated themselves from the service of God. They cannot, he says, escape the authority of God, though they have spurned his law; though they have become wanton in their superstitions, they shall yet know that they remain under the hand and power of God, they shall know that they effect nothing by this their petulance; though they thus wander after their abominations, yet the Lord will not lose his right, which he had obtained for himself by redeeming Israel. Their Lord then shall render to them their own reproach, of which they are worthy. Prayer Grant, Almighty God, that as we have not only been created by thee, but when thou hast placed us in this world, thou hast also enriched us with abundance of all blessings, -- O grant, that we may not transfer to others the glory duo to thee, and that especially since we are daily admonished by thy word, and even severely reproved, we may not with an iron hardness resist, but render ourselves pliable to thee, and not give ourselves up to our own devices, but follow with true docility and meekness, that rule which thou hast prescribed in thy word, until at length having put off all the remains of errors, we shall enjoy that blessed light, which thou hast prepared for us in heaven, through Jesus Christ our Lord. Amen. Chapter 13 Thirty-fourth Lecture Hosea 13:1 1. When Ephraim spoke trembling, he exalted himself in Israel; but when he offended in Baal, he died. Interpreters agree not in their view of this verse. Some say that trembling was excited in Israel when Ephraim, that is, Jeroboam, who was born of that tribe, exhorted the people to worship the calves. By the word rtt, retat, "trembling," they understand, that the people were so astonished, that they without thought immediately obeyed the will, or rather the humour, of their impious king. And if this sense be approved, the word, trembling, may be in another way explained, even in this, -- that the people did not immediately embrace that perverted worship, but dreaded, as is wont to be the case with regard to new things, and which seem to have nothing reasonable in their favour. But these expounders wholly depart, in my judgement, from the intention of the Prophet; for, on the contrary, he sets forth here the twofold state of the kingdom of Israel, that it might hence be manifest that the ten tribes had been through their own fault rejected by the Lord, and had thus fallen from that dignity unto which the Lord had raised them. He therefore says, When Ephraim spoke formerly, his voice dreaded, and he raised himself in Israel; that is, among the whole race of Abraham. But now he is dead, or is fallen, after he has begun to sin in Baal. Then, in the first sentence, the Prophet records the honours with which God had favoured that tribe. Ephraim, we know, was the younger of the sons of Joseph. Manasseh ought not only to have had the pre-eminence, but also to have reigned alone in that family; for the people were divided into twelve tribes. But God intended to raise up two chiefs in the house of Joseph, and preferred the younger to the first-begotten. Hence Ephraim, who had increased in number and power, and had at length obtained the royal dignity, ought to have acknowledged the singular favour of God. And by way of reproach, the Prophet here says, that all trembled at the single voice of Ephraim; that is, when he became endued with authority, and then, that he was exalted in Israel. He ought to have been deemed of no account, he ought to have been inferior to his brother, who was the first-born, and yet he excelled all the tribes. Since, then, God had conferred so much honour on the tribe of Ephraim, the more grievous was his fault, that he afterwards had fallen away unto idols; yea, that he began his reign with superstition, when God was pleased to choose and anoint Jeroboam king. And surely that he, when raised beyond all hope to the throne by the hand of God, should, instead of testifying his gratitude, immediately corrupt the whole worship of God, this was extremely inconsistent. But the Prophet says, in the second place, that they died from the time they had thus fallen away from true and lawful worship, in order that they might understand that they received the just reward of their impiety when God's hand was opposed to them, when they were oppressed by adversity. We now perceive the obvious meaning, of the Prophet to be, that the Israelites formerly flourished, especially the tribe of Ephraim, from whom Jeroboam arose, so that, by their voice alone, they subdued all their neighbours, and that beyond the expectation of men, they suddenly emerged and erected a new kingdom among the children of Abraham. He afterwards adds, that after they had sinned by Baal, they became dead: for God deprived the tribe of Ephraim of the power with which he had before adorned him, so that they were but little short of being destroyed. For though his kingdom had not wholly fallen, it had yet come to such an extremity that the Prophet might justly say that they, who were so far removed from their former state, were dead. But when he says that they sinned by Baal, he does not mean that this was the beginning of their idolatry; for Jeroboam at first made the calves, and it was his successor who built Baal, and borrowed that superstition, as it is supposed, from the neighbouring Sidonians. But God records here what is more grievous, and less excusable, -- that the Israelites polluted themselves with the filth of the Gentiles, so that they differed nothing from the profane and unbelieving, who had no acquaintance with sound doctrine. We are moreover taught in this place, that when kings are endued with any authority, when they are strong in power, all this comes from God; for unless God strikes terror into men, no one would receive the yoke of another, at least all would desire equality, or one would raise himself above others. It is then certain, that when any one excels among many in power, this is done through the secret purpose of God, who constrains to order the common people, and causes them not to deny obedience to the command of one man. This is what Hosea now teaches, when he upbraids the tribe of Ephraim with respect to this terror; for if Ephraim had been formidable through his own power, there would have been no room for the Prophet's reproof: but as this was the peculiar gift of God, the Prophet justly says, that the tribe of Ephraim were in great honour until they had fallen into superstition. Let us now proceed -Hosea 13:2 2. And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves. In this verse the Prophet amplifies the wickedness of the people, and says, that they had not only in one day cast aside the pure worship of God, and entangled themselves in superstitions; but that they had been obstinate in their own depravity. They have added, he says, to their sin, and have made a molten thing of their silver When Israel, as we have said, departed from the worship of God, they made calves, and made them under a specious appearance; but when many superstitions were added, one after another, there was, as it were, an accumulation of madness, as if the Israelites designedly wished to subvert the law of God, and to show that they cared nothing for the only true God, by whom they had been redeemed. This is the reason why the Prophet says that they made progress in wickedness, and observed no moderation in sinning, and this is what usually happens, unless God draws men back. As soon as they fall away, they rush headlong into evil; for they take a greater liberty in sinning, after they have turned their back on God. Hence this reproof of the Prophet ought to be noticed, for he inveighs against the obstinate wickedness of Israel; and says, that they made for themselves of their silver a molten thing As we have seen above, they abused the gifts of God by devoting to superstition what the Lord had destined for their use. The end for which God has bestowed silver, we know, is, that men may carry on commerce with one another, and apply it also to other useful purposes. But when they make to themselves gods of silver, there is an astonishing stupidity in their ingratitude, for they pervert the order of nature, and forget that silver is given for another end, and that is as we have said

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for their use. The Prophet at the same time intimates, that the Israelites were less excusable, inasmuch as when they were enriched, they became proud of their wealth. Satiety, we know, is the cause of wantonness, as, it will be shortly stated again. But what the Prophet adds ought to be especially observed, According to their own understanding Here he severely reproves the Israelites, because they had not subordinated all their thoughts to God, but, on the contrary, followed what pleased themselves. It was then according to their own invention. The word which the Prophet uses is not unsuitable, though "understanding," the word which the Prophet adopts, is among the Hebrews taken in a good sense. But what is treated of here is the worship of God, with respect to which all the prudence, all the reason, all the wisdom of men, and, in short, all their senses, ought to be suspended: for if, in this case, they of themselves adopt any thing, be it ever so little, they inevitably vitiate the worship of God. How so? Because obedience, we know, is better than all sacrifices. This then is the rule, as to the right worship of God, -- that men must become foolish, that they must not allow themselves to be wise, but that they are only to give ear to God, and to follow what he commands. But when men's presumption intrudes, so that they devise a new mode of worship, they then depart from the true God, and worship mere idols. The Prophet then by the word, understanding, condemns here whatever pleases the judgement and reason of men; as though he said, "The true rule of religion, as to the worship of God, is, that nothing human is to be mingled, that no one is to bring forward what is his own, or what seems good to himself." In short, the understanding of men is here opposed to the command of God; as though the Prophet said, "One great difference between the true worship of God and all fictitious and degenerated modes of worship, is obedience to the word of God; if we be wise according to our own judgement, all we do is corrupt." How so? Because whatever men devise of themselves is a pollution of divine worship. Hence Paul, in Colossians 2, refutes all the fancies of men by this one argument, "They are," he says, "the traditions of men, though they may have the show of wisdom." We now apprehend what the Prophet meant, and why he added the word "understanding;" it was, that the Israelites might learn, that all the worship which was in use among them, was perverted and vicious; for it was not founded on the command of God, but flowed from a different source, even the understanding of men. It then follows, as we have said before, that in religion nothing is to be attempted by us, but we are to follow this one law in worshipping God -- simply to obey his word. He afterwards adds, Idols, the work of artificers altogether. The Prophet, in the second place, derides the grossness which had fascinated the minds of the people, as they worshipped in the place of God the works of men. For it is usual with all the Prophets, in order to render the stupidity of men as it were palpable, to show that it is wholly unreasonable to worship idols; for a material cannot with any propriety be worshipped. When there is before us a great mass or a great heap of gold or silver, no one imagines that there is in it any divinity: when one passes through a wood, he transfers not to trees the glory due to God; and the same may be said of stones. But when the hand of the artificer is applied, the plate of gold begins to be a god; so also the trunk of a tree seems to put on the glory of God, when it receives a certain form from the workman; and the same is the case with other things. Now it is extremely absurd to suppose that an artificer, as soon as he has hewn some wood, or as soon as he has melted gold or silver, can make a god, and convey divinity to a dead thing; and yet it is well known that this is thought everywhere to be the case. Superstitious men allege in excuse, that this does not proceed from the hand of the artificer, but that as they wish for some sign of God's presence, and as they cannot otherwise set forth what God is, God is in that form. But this still remains true, that workmen by their skill make gods of lifeless things, to which no honour can belong. Since it is so, the Prophet now justly says, that what the people of Israel worshipped was the work of artifices; and he said this, that they might know that they became shamefully foolish, when they left the true God, the Creator of heaven and earth, and prostrated themselves before idols made by hands. But he adds, that they say to one another while they sacrifice men, Let them kiss the calves. Though this place is in various ways explained, I am yet content with the obvious meaning of the Prophet. He again derides them for exhorting one another to worship the calf: For by kissing he means by a figure a profession of worship or adoration, as it is evident from other parts of Scripture. It is said in 1 Kings, I have preserved for myself seven thousand men, who have not bent the knee before Baal, nor kissed him. To kiss Baal then was a sign of reverence. And this practice, we see, has been retained by the superstitious, as the case is at this day with the Papists, who observe this special custom of kissing their idols. But what does the Prophet now say? They encourage one another, he says, in the worship of the calves, and in the meantime "they sacrifice men". The Prophet doubtless condemns here that abominable and savage custom of parents sacrificing their children to Moloch. It was utterly repugnant to the feeling of nature for parents to immolate their own children. For though this was once commanded to Abraham, we yet know that the design was, that God intended by this proof to try the obedience of his servant: but Abraham was not at last suffered to do what he purposed. They then immolated men. If it was right to sacrifice men, surely such a service ought to have been rendered at least to the only true God. If it was lawful to sacrifice man for the sake of man, it was certainly ridiculous to do so to conciliate the calf; and it was especially strange, when parents hesitated not to appease dead statues by the blood of their children. This absurdity then the Prophet now points out as with the finger, that he might try to make the Israelites ashamed of their base conduct. "See," he says, "how brutish ye are; for ye immolate to the calves and kiss them, and more still, ye sacrifice men. Is there so much worthiness in the calf, that man, who far excels it, must be killed before it? Is not this wholly inconsistent with every thing like reason?" We now understand what the Prophet meant. They say then one to another, while they immolate men, Let them kiss the calves But we learn from this and similar places, that we ought to notice those absurdities in which wretched men involve themselves, when they are lost in their own devices, after having left the word of God: for this word is to be to us as a bridle to keep us from going astray with them in their monstrous devices; for when we observe these delirious things which even nature itself abhors, it is evident that God thereby restrains and preserves us as it were by his outstretched hand. With this design the Prophet now shows how stupid the Israelites were, and how prodigious was their frenzy when they kissed the calves with great reverence, and also sacrificed men. So at this day with respect to those under the Papacy, we ought not only to adopt this argument, that they departed from the true God when they sought for themselves new and strange modes of worship, without the warrant of his word, but we ought also to bear in mind that their puerilities are to be ascribed to the same cause. And we see how God has given them up to a reprobate mind, so that they throw aside no kinds of absurdities. And this consideration, as I have said, will serve to awaken those who are as yet healable, when they understand that they have been infatuated; having been in this manner admonished, they may return to the right way. And that we ourselves may give thanks to God, and detest more and more that filth in which we were for a time involved, and remember that there is nothing more to be dreaded than that the Lord should allow us loose reins, the very example of his vengeance as to all idolaters is made known to us; for as soon as they departed from the pure worship of God, they gave themselves up, as we have stated, to the most shameful stupidity. Let us proceed -Hosea 13:3 3. Therefore they shall be as the morning cloud, and as the early dew that passes away, as the chaff that is driven with the whirlwind out of the floor, and as the smoke out of the chimney. The Prophet employs here four similitudes to show the condition of Israel. How much soever they flourished for a time, and might be deemed happy, their state would yet be fading and evanescent. They shall be, he says, as the morning cloud: though they be loftily proud, the Lord will yet shake off from them whatever power they may have. Secondly, they shall be as the dew that rises up in the morning -- having nothing substantial in them. Thirdly they shall be as the chaff which from the floor is driven by a whirlwind And, lastly they shall be, he says, as the smoke; for as the smoke produces thick darkness, and, after having gone out of the chimney, disperses and disappears, so these proud people, how much soever they may have praised themselves, would not continue in a permanent condition. We hence conclude, that the Israelites were not so much like the dead, but that yet they had some power remaining in them: for God would have otherwise threatened to no purpose, that they should be made like a cloud, and the dew, and the chaff, and the smoke: but they had been already in a great measure consumed. And God denounces on them here utter destruction, that they might not think that they had already suffered the last punishment, and that they might not suppose that they could gather new strength: for proud men entertain vain confidence, through which they remove to a distance the judgement of God. Lest, then, they should delude themselves with such allurements, the Prophet here declares that their condition would be fading, such as would soon come to ruin. It follows -Hosea 13:4-5 4. Yet I am the Lord thy God from the land of Egypt, and you shall know no god but me: for there is no saviour beside me. 5. I knew you in the wilderness, in the land of great drought.

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The Prophet now repeats the sentence which we have noticed in the last chapter for the sake of amplifying the sin of the people. For had they never known sound doctrine, had they never been brought up in the law, there would have been some colour for alleviating their fault; because they might have excused themselves by saying, that as they had never known true religion, they had gone astray according to the common practice of men; but as they had from infancy been taught sound doctrine, as God had brought them up as it were in his own bosom, as they had learned from their first years what it was to worship God purely, when they thus retook themselves to the superstitions of the heathens, what could there be for an excuse for them? We then see the bearing of the complaint, when God says, that he had been the God of Israel from the land of Egypt I am then, he says, Jehovah your God. By calling himself Jehovah, he glances at all their fictitious gods; as though he said "I am doubtless justly, and in mine own rights your God; for I am of myself -- I am the Creator of the world, no one can take away my power: but whence have these their divinity, except from the madness of men?" He says further, I am thy God, O Israel; that is, "I have manifested myself to you from the land of Egypt, from your very nativity. When I redeemed you from Egypt I brought you out as it were from the womb to the light of life; for Egypt was to you like the grave. You then began to live, and to be some sort of people, when I stretched forth my hand to you." And now also ought to be noticed what I have said before, that the people were redeemed on this condition, that they should devote themselves wholly to God. As we are at this day Christ's, and no one of us ought to live according to his own will, for Christ died and rose again for this end, that he might be the Lord of the living and of the dead: so also then, the Israelites had been redeemed by God, that they might offer themselves wholly to Him. And since God ruled by this right over the people of Israel, how shameful and inexcusable was their defections when the people wilfully abandoned themselves to the superstitions of the Gentiles? A God, he says, besides me you ought not to know. These words the Prophet had not before used. This sentence, then, is fuller, for it more clearly explains the import of what he had said, that God had purchased Israel for himself by bringing them out of Egypt, and that is, that Israel ought to have been content with this one Redeemer, and not to seek for themselves other gods. A God, then, besides me thou shalt not know. For if this one God was sufficient for redeeming his people, what do the people now mean, when they wander, and seek aid here and there? For they ought to render to God the life received from him, which they now enjoy, and ought to acknowledge to be sufficiently safe under his protection. We now then see why this was added, You shall not know a God besides me. A reason, confirmatory of this, follows: For no one, he says, is a Saviour except me. The copulative v, vau, ought to be regarded here as a causative, For no one, etc., or, Surely no one is a Saviour except me. And this is a remarkable passage; for we learn that the worship of God does not consist in words, but in faith, and hope, and prayer. The Papists of the present day think that they do not profane the worship of God, though they fly to statues, though they pray to dead men, though they look here and there for the accomplishment of their hopes. How so? Because they ever retain the only true God, that is, they do not ascribe the name of God to Christopher or to Antony. The Papists think themselves free from all blame, since God retains his own name. But we see how differently the matter is regarded by the Lord. "I am," he says, "the only true God." How is this? "Because I am the only Saviour: feign not to thyself another God, for thou shalt find none that will save thee." Then God puts an especial value on the honour that is due to him from hope and prayer; that is, when our soul recumbs on him alone, and when we seek and hope for salvation from no other but from him. We see then how useful is the doctrine contained in this passage, in which the Prophet clearly shows, that the Israelites acted absurdly and shamefully when they formed another god for themselves, for no Saviour, except the one true God, can be found. He afterwards adds Thee I knew in the desert, in the land of droughts. God here confirms the truth that the Israelites had acted very absurdly in having turned their minds to other gods, for he himself had known them. The knowledge here mentioned is twofold, that of men, and that of God. God declares that he had a care for the people when they were in the desert; and he designates his paternal solicitude by the term, knowledge: I knew thee; that is, "I then chose thee a people for myself, and familiarly manifested myself to thee, as if thou were a near friend to me. But then it was necessary that I should have been also known by thee." This is the knowledge of men. Now when men are known by God, why do they not apply all their faculties, so that they may remain fixed on him? For when they divert them to other objects, they extinguish, as much as they can, this benefit of God. So also Paul speaks to the Galatians, “After ye have known God, or rather after ye are known by him” (Galatians 4:9). In the first clause, he shows that they had done very wickedly in retaking themselves to various devices after the light of the gospel had been offered to them: but he increases their sin by the next clause, when he says, Rather after ye are known by him;' as though he said, "God has anticipated you by his gratuitous goodness. Since, then, God has thus first known you, and first favoured you with his grace, how great and how shameful is now your ingratitude in not seeking to know him in return?" We now then see why the Prophet added that the Israelites had been known by God in the desert, in the land of droughts. And there is an express mention made of the desert: for it was then necessary for the people to be sustained miraculously by the Lord; for except God had rained manna from heaven, and had also given water for drink, the people must have miserably perished. Since, then God had thus supported the people contrary to the usual course of nature, so that without his paternal care there could have been no hope of life, the Prophet now rightly adds, In the desert, in the land of droughts; that is, in that dry solitude, where not a grain of corn grew, so that the people could not live except God had, as it were, with his own hand, given them meat, and put it in their mouth. We now see that the extreme impiety of the people is here manifestly proved; for having been taught in God's law, and been encouraged by so many benefits, they yet went astray after profane superstitions. And the Prophet, at the same time, adds -Hosea 13:6 6. According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me. The Prophet shows here that the people were in every way intractable. He has indeed handled this argument in other places; but the repetition is not superfluous. After he had said that the people were ungrateful in not continuing in the service of their Redeemer, by whom they had been so kindly and bountifully treated in the desert, where they must have perished through famine and want, had not the Lord in an unwonted manner brought them help in their great necessity, he now adds, "The Lord would have also allured you by other means, had you not been of a wholly wild and barbarous disposition: but it is hence manifest, that you are utterly disobedient; for after you have been brought out of the desert, you came to rich pastures." For the land of Israel is here compared to rich and fertile pastures; as though he said, "God has placed you in an inheritance where you might eat to the full, as when a shepherd leads his sheep to a spot especially fertile." What did take place? To their pastures they came, and were filled; they were filled, and elevated became their heart, and they forgot me. Since, then, the Israelites had extinguished the memory of their redemption, after the Lord had fed them when hungry in the desert, and since in their fulness they rejected God, and shook off his yoke, and, like ferocious horses, kicked against him, it became evident that their nature was so unnameable, that they could by no means be reduced to obedience or submission. We shall defer the rest till tomorrow. Prayer Grant, Almighty God, that as you do so kindly call on us daily by your voice, meekly and calmly to offer ourselves to be ruled by you, and since you have exalted us to a high degree of honour by freeing us from the dread of the devil, and from that tyranny which kept us in miserable fear, and hast also favoured us with the Spirit of adoption and of hope, -- O grant, that we, being mindful of these benefits, may ever submit ourselves to you, and desire only to raise our voice for this end, that the whole world may submit itself to you, and that those who seem now to rage against you may at length be brought, as well as we, to render you obedience, so that your Son Christ may be the Lord of all, to the end that you alone may be exalted, and that we may be made subject to you, and be at length raised up above, and become partakers of that glory which has been obtained for us by Christ our Lord. Amen. Thirty-fifth Lecture We observed in our yesterday's lecture, that the Israelites were condemned, because they were, when fed in rich pastures, like mettlesome horses; and this is what commonly happens. And even Moses foretold this in his song, “My chosen, having become fat, kicked against me” (Deuteronomy 32:15). What the Prophet said was now fulfilled; fulness had produced ferocity in the people of Israel. According to their pastures, he says, they were filled; they were satiated, and their heart was elevated Ezekiel declares the same of Sodom; when their stomach was well filled they became proud, (Ezekiel 16:49.) But the Prophet

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speaks there of their cruelty towards men; for he says, that the Sodomites, while abounding in all blessings, were full of cruelty, so that they contemptuously despised the poor. But the prophet condemns here a worse thing in the people of Israel, for their heart was inflated with pride against God. And there is, in the last place, a mention made of their forgetfulness of God. It is impossible, when men are blinded by a wilful self-confidence, but that they will cast aside every fear of God and every concern for religion. And this passage teaches us, that we ought to use our abundance temperately and frugally, and that we ought, in the first place, beware lest the bounty of God should introduce a forgetfulness of him. For it is an extreme perversion, that when the more largely God pours his gifts upon us, our hearts should be more narrow, and that his benefits should be like veils to cover our eyes. We ought then to labour, that the benefits of God may, on the contrary, renew the recollection of him in our minds: and then, as I have said, let moderation and frugality be added. Let us now proceed -Hosea 13:7-8 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 bear that is bereaved of her whelps, and will rend the caul of their heart, and there will I devour them like a lion: the wild beast shall tear them. The Prophet denounces again on the Israelites the vengeance of God; and as they were become torpid through their own flatteries, as we have already often observed, he here describes the terrible judgement of God, that he might strike fear into the obstinate, so that they might at length perceive that they had to do with God, and begin to dread his power. And this, as we have said, was very necessary, when the Prophets intended to awaken hypocrites; for self- confidence so inebriates them, that they hesitate not to despise all the threatenings of God: and this is the reason why he adopts these three similitudes. He first compares God to a lion, then to a leopard, and then to a bear. I will be, he says, like a lion, like a leopard, and then like a bear God, we know, is in his own nature merciful and kind; when he says that he will be like a lion, he puts on as it were another character; but this is done on account of men's wickedness, as it is said in Psalm 18, “With the gentle, you will be gentle; with the perverse, you will be perverse.” For, though God speaks sharply and severely through his Prophet, he yet expresses what we ought to remember, and that is, that he thus speaks, because we do not allow him to treat us according to his own nature, that is, gently and kindly; and that when he sees us to be obstinate and unnameable, he then contends with us (so to speak) with the like contumacy; not that perversity properly belongs to God, but he borrows this similitude from men, and for this reason, that men may not continue to flatter themselves when he is displeased with them. I shall therefore be like a lion, like a leopard in the way As to the word Assur, interpreters take it in various ways. Some render it, Assyria, though it is here written with Kamets: but the Hebrews consider it as an appellative, not the name of a place or country. Some again render it thus, "I will look on them," and derive it from svr, shur, and take 'aleph, as designative of the future tense. Others derive it from 'sr, asher, and will have it to be in the conjugation Pual: and here they differ again among themselves. Some render it, "I will lay in wait for them:" and others think it to be Shoar, "I will be a layer in wait like a leopard." But this variety, with regard to the meaning of the passage, is of but little moment; for we see the drift of the Prophet's object. He intends here to take away from hypocrites their vain confidence, and to terrify them with the apprehension of God's vengeance which was impending. He therefore says that though God had hitherto spared them, nay, had in a manner kindly cherished them, yet since they continued to provoke his wrath, their condition would soon be very different; for he would come against them like a lion; that is, he would leap on them with the greatest fury; he would also be like a leopard: and a leopard, we know, is a very cruel beast: and, lastly, he compares him to a bereaved she-bear, or, a bereaved bear. But he afterwards adds, I will rend, or will tear, the inclosure of their heart. They who understand the enclosure of the heart to be their obstinate hardness, seem to refine too much on the words of the Prophet. We know, indeed, that the Prophets sometimes use this mode of speaking; for they call that a hard heart, or a heart covered with fatness, which is not pliant, and does not willingly receive sound doctrine. But the Prophet rather alludes to the savageness of the bear, when he says, I will rend or tear in pieces the membrane of the heart, and will devour you as a lion. For it is the most cruel kind of death, when the lion with his claws and teeth aims at the heart itself and tears the bowels of man. The Prophet therefore intended to set forth this most cruel kind of death. "I will therefore," he says, "tear asunder the pericardium, or the enclosure of the heart." I do not at the same time say, that the Prophet does not allude to the hardness of the people, while he retains his own similitude. And the beast of the field shall rend them He speaks now without a similitude; for God means that all the wild beasts would be his ministers to execute his judgement. "I will then send all the beasts of the field to rend and tear them, so that nothing among them shall remain safe." We now see the purport of this passage, and to what use it ought to be applied. If we are by nature so slothful, yea, and careless, and when God does not stir us up, we indulge our own delusions, we ought to notice those figurative representations which tend to shake off from us our tardiness and show to us how dreadful the judgement of God is. For the same purpose are those metaphors respecting the eternal fire and the worm that never dies. For Gods seeing the feelings of men to be so torpid has in Scripture applied those things which may correct their sluggishness. Whenever then God puts on a character not his own, let us know that it is through our fault; for we suffer him not to deal with us according to his own nature, inasmuch as we are intractable. Let us go on -Hosea 13:9-11 9. O Israel, you have destroyed yourself; but in me is your help. 10 I will be your king: where is any other that may save you in all your cities? And your judges of whom you say, Give me a king and princes? 11 I gave you a king in mine anger, and took him away in my wrath. In the first place, God upbraids the Israelites for having in their perverseness rejected whatever was offered for their safety: but he proceeds farther and says, that they were past hope, and that there was a hidden cause which prevented God from helping them, and bringing them aid when they laboured under extreme necessity. He has destroyed thee, Israel, he says. Some consider the word, calf, to be understood, "The calf has destroyed thee:" but this is strained. Others think that there is a change of person: and I am inclined to adopt this opinion, as this mode of speaking we know, is very common: Destroyed you has Israel; you are the cause of your own destruction, or, "Israel has destroyed himself." Though then there is here a verb of the third person, and there is afterwards added an affixed pronoun at the second person, we may yet thus render the passage, "Israel has destroyed himself." At the same time, when I weigh more fully every particular, this passage, I think, would be better and more fitly explained by being taken indefinitely: "Something has destroyed you, Israel:" as though he said, "Inquire now who has destroyed you." God then does not here name Israel as the author, nor does he point out any as the author of their ruin; but yet he shows that Israel was lost, and that the cause of their destruction was to be sought in some one else, and not in him. This is the meaning. Then it is, Something has destroyed you, Israel; for in me was your help God shows and proves that Israel, who had been hitherto preserved, is now destroyed through their own fault; for God had once adopted the people, and for this end, that he might continue to show his favour towards them. If then the wickedness and ingratitude of the people had not hindered, God would have been doubtless always like himself, and his goodness towards that people would have flowed in a continuous and uniform stream. This is what he means in the second clause, when he says, In me was your help; by which he seems to say, "How comes it, and what is the reason, that I do not now help you according to my usual manner? You have indeed found me until now to be your deliverer: though you have often struggled with great and grievous dangers, I was yet never wanting to you; you haved ever found from me a prompt assistance. How comes it now that I have cast you away, that you cry in vain, and that no one brings you any help? How comes it, that you are thus forsaken, and receives no relief whatever from my hand, as you have been wont to do? And doubtless I should never be wanting to you, if you would allow me; but you closest the door against me, and by your wickedness spurn my favour, so that it cannot come to you. It then follows, that you are now destroyed through your own fault: Something then has destroyed you. He speaks here indefinitely; but this suspended way of expression is more emphatical when he shows that Israel was without reason astonished, and had also without reason expostulated with God. "There is then no ground for contending with God, as if he had frustrated your expectation, and despised your desires and crying; God indeed is consistent with himself, for he is not changeable;" as though he said, "Their perdition is from another cause, and they ought to know that there is some hindrance, why God should not extend his hand to help them, as he has hitherto usually done." We now perceive the mind of the Prophet: he in the first place records what God had been hitherto to the people; and then he takes for granted that he does not change, but that he possesses a uniform and unwearied goodness. But since he had hitherto helped his people, he concludes, that Israel was destroyed through some other cause, inasmuch as God brought him no aid; for unless Israel had intercepted God's goodness it would have certainly flowed as usual. It then appears that its course was impeded by the wickedness of the people; for they put as it were an obstacle in its way.

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And this passage teaches us, that men in vain clamour against God in their miseries: for he would be always ready to help them, were they not to spurn the favour offered to them. Whenever then God does not help us in our necessity, and suffers us to languish, and as it were to pine away in our afflictions, it is doubtless so, because we are not disposed to receive his favour, but, on the contrary, we obstruct its way; as it is said by Isaiah, "Shortened is not the Lord's hand, that it cannot save, nor is my ear heavy, that it does not hear. Your sins, he says, have set up a mound between you and me” (Isaiah 59:1, 2). To the same purpose are the words of the Prophet here when he says, that we ought to inquire what the cause of our destruction is, when the Lord does not immediately deliver us: for as he has once given us a taste of his goodness so he will continue to do the same to the end; for he is not wearied in his kindness, nor can his bounty be exhausted. The fault then belongs to us. We hence see how remarkable is this passage, and what useful instruction it contains. He afterwards more fully confirms the same by saying, I will be; and then he says, Your king, where is he? By saying, I will be,' God retreats what he had before declared, that he would always be the same; for, as James says, “No overshadowing happens to him” (James 1:17). Hence I will be;' that is, "Though the Israelites rail against me, that I do not pursue my usual course of kindness, it is yet most false; for I remain ever the same, and am always ready to show kindness to men; for I do not, as I have elsewhere declared, forsake the works of my hands, (Psalm 138:8.) Seeing then that I thus continue my favour towards men, it must be that the way to my favour is closed up by their wickedness. Let them therefore examine themselves, when they cry and I answer not. When in their evils they in a manner pine away, and find no relief, let them acknowledge it to be their own fault; for I would have made myself the same as ever I have been, and they would have found me a deliverer, had not a change taken place in them." We now comprehend the meaning of the Prophet in the ninth verse, and as to the expression, 'hy, aei, I will be, in the verse which follows. He then says, Where is thy king? God again reproaches the Israelites for having reposed their confidence in their king and other earthly helps, by which they thought themselves to have been well fortified. Where is thy king? he says. He derides the Israelites; for they saw that their king was now stripped of every power to help, and that all their princes were destitute both of prudence and of all other means. Since then there was no protection from men, the Prophet shows now that Israel had but a vain trust, when they thought themselves safe under the shadow of their king, when they considered themselves secure as long as they were governed by prudent men. All these things, he says, are vain. But we must ever bear in mind what he had said before I will be; for had not this shield been set up, hypocrites would have ever said in return, "Where now is God? What is his purpose? Why does he delay?" Hence God mentioned before that he was ready to help them, but that they by their wickedness had closed up the way. But he further derides them for having in vain placed their hope and their help in their king and princes. Where is thy king, he says, that he may save thee in all thy cities? It is not without reason that the Prophet mentions cities, because the Israelites despised all threatening, while their cities were on every side unassailable and strong to keep out enemies. Hence when God threatened them by his Prophets, they regarded what was said to them as fables, and thus defended themselves, "How can enemies assail us? Though there were hundred wars nigh at hand, have we not cities which can resist the onsets of enemies? We shall therefore dwell in safety, and enjoy our pleasures, though God should shake heaven and earth." Since then they were so inebriated with this false confidence, the Prophet now says, "I know that you excel in having great and many cities; but as you deem them as your protection, God will show that this hope is vain and deceptive. Where then is thy king, that he may save thee in thy cities? And though your king be well furnished with an army and with defences, it means nothing, when God shall rise up against you." But he subjoins, And thy judges of whom thou hast said, Give me a king and princes? Here the Prophet ascends higher; for he shows that the people of Israel had not only sinned in this respect, that they had placed their hope in their king, and in other helps; but that they had also chosen for themselves a king, whom God had not approved. For David, we know, was anointed for this end, that he might unite together the whole body of the people; and God intended that his Church and chosen people should remain under one head, that they might be safe. It was therefore an impious separations when the ten tribes wished for themselves a new king. How so? Because a defection from the kingdom of David was as it were a denial of God. For if it was said to Samuel, “You have they not rejected, but me, that I should not reign over them” (1 Samuel 8:7), it was certainly more fully verified as to David. We now then see what the Prophet meant: after having inveighed against the false confidence of the people for thinking that they were safe through the power of their king, he now adds, "I will advance to another source: for you did not then begin to sin, when you transferred the glory of God to the king, but when thou didst wish to have a kingdom of thine own, being not content with that kingdom which he had instituted in the person of David." The Prophet does now then accuse the people of defection, when a new king, that is, Jeroboam, was elected by them. For though it was done according to the certain purpose of God, as we have elsewhere observed, yet this availed nothing to alleviate the fault of the people; for they, as far as they could, renounced God. As the foot, if cut off from the body, is not only a mutilated and useless member, but immediately putrefies; so also was Israel, being like a half part of a torn and mutilated body; and they must have become putrified, had they not been miraculously preserved. But at the same time God here justly condemns that defection, that Israel, by desiring a new king, had broken asunder the sacred unity of the Church and introduced an impious separation. These are the princes, of whom thou hast said, Give me a king and princes. I gave to thee in my wrath, and took away in my fury; that is "It was a cursed beginning, and it shall be a cursed end; for the election of Jeroboam was not lawful; but through an impious wilfulness, the people then rebelled against me, when they revolted from the family of David." Nothing successful could then proceed from so inauspicious a beginning. For it is only then an auspicious token, when we obey God, when his Spirit presides over our counsels, when we ask at his mouth, and when we begin with prayer to him. But when we despise the word of God, and give loose reins to our own humour, and fix on whatever pleases us, it cannot be but that an unhappy and disastrous issue will follow. God therefore says, that he gave them a king in his wrath; as though he said, "Ye think that you have done nobly, when Jeroboam was raised to the throne, that he might become eminent: for the kingdom of Judah was then far inferior to that of Israel, which not only excelled in power, but also in the number of its subjects. You think that you were then happy, because Jeroboam ruled over you: but he was given you in the anger and wrath of God," saith the Prophet. "But God commanded Jeroboam to be anointed." True, it was so: but this, says God, I did in my wrath; and now I will take away in my fury; that is, "I will deprive you of that kingdom which I see is the cause of your blindness. For if that kingdom remains entire, I shall be nothing, the authority of my word will be of no weight among you. It is then necessary that this kingdom should be wholly subverted; for ye began to be unhappy as soon as ye sought a new king." We now understand what the Prophet means. At the same time, we learn from this passage, that God so executes his judgements, that whatever evil there is, it ought to be ascribed to men. For the raising of Jeroboam to the kingdom, we certainly allow to have been rash and unjust; for thereby was violated that celestial decree made known to David, "You are My Son, I have this day begotten thee. Ask of me, and I will give you the Gentiles” etc., (Psalm 2:7, 8). But who appointed Jeroboam to be king? The Lord himself. How could it be, that God raised Jeroboam to the throne, and that he yet by his decree set David, not only over the children of Abraham, but also over the Gentiles, with reference to Christ who was to come? God seems here to be inconsistent with himself. By no means; for when he set David over his chosen people, it was a lawful appointment: but when he raised Jeroboam to the throne, it was a singular judgement; so that in God there is no inconsistency. The people at the same time, who by their suffrages adopted Jeroboam and made him their king, acted impiously and perversely. "Yet God seems to have directed the whole by his providence." True; for before the people knew any thing of the new king, God had already determined to elect him and resolved also to punish in this way the defection and ingratitude of Solomon. All these things are true, that is, that God by his secret counsel had directed the whole business, and yet that he had no participation in the sin of the people. Thus let us learn wisely to admire the secret judgements of God, and not imitate those profane cavillers, who make a great noise, because they cannot understand how God thus makes use of wicked men, and how he directs for the best end what is done by men wickedly and foolishly. As they do not perceive this, they conclude that if the Lord governs all things, he must be the author of sin. But the Scripture, as we see, when it speaks of the wrath and fury of God, does at the same time set forth to us his rectitude in all his judgements, and distinguishes between God and men, even as the difference is great; for God does not turn the perverse designs of men to answer their own ends -- he is a just judge. And yet his purpose is not always apparent to us: it is, however, our duty reverently and with chastened minds to admire and adore those mysteries which surpass our comprehension. It follows -12. The iniquity of Ephraim is bound up; his sin is hid. 13. The sorrows of a travailing woman shall come upon him: he is an unwise son; for he should not stay long in the place of the breaking forth of children.

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He says, first, that sealed is the iniquity of Ephraim, and that hidden is his sin; by which words he means, that hypocrites in vain flatter themselves while God suspends his vengeance; for though he may connive for a time, yet he does not sleep; nor ought it to be believed that he is blind, but he seals up the sins of men, and keeps them inclosed until the proper time for revealing them shall come. This is the chief point; but the Prophet has expressed something more. For as Jeremiah says, “The sin of Judah is written with a pen of iron, with the point of a diamond” (Jeremiah 17:1). So now also does Hosea say, that the iniquity of Ephraim was sealed up. For writings may perish, when they spread abroad: but what is laid up and put under a seal always remains. What, then, Hosea now means is, that the people flattered themselves in vain, while a truce was granted them; for the Lord kept their sins under his seal; as though he said, "God forgets not your iniquity: as he, however, spares you only for a time, it would be far better to suffer immediate punishment, for thus the memory of your sin would pass away; but he now carefully keeps all your iniquities as it were under seal, and your sins are laid up in store." We now see that what the Prophet means in this verse is, that the Israelites had made such advances in their sins, that now no pardon or remission could be hoped for. "God then shall never be propitious to you, for your sin is sealed up." And this sentence applies to all those who disguise themselves before God, when he does not severely treat them, but, on the contrary, kindly sustains and bears with them. Since, then, they thus disappointed his forbearance, it was necessary that this should befall them, that he should seal up their iniquities, and keep inclosed their sins. He afterwards says, that the sorrows of one in travail would come on this proud and rebellious people. He pursues the same subject, but under another figure; for by the sorrows of one in travail he points out the sudden destruction which befalls careless men. And this mode of speaking is common in Scripture. There will come then the sorrows of one in travail on these men; that is, "As they promise to themselves continual peace, and are now awakened by any threatenings, and as they proudly despise both my hand and my word, a sudden destruction shall crush them." Thus much as to the beginning of the verse, There shall come on them the sorrows of one in travail He then adds, He is an unwise son, that is, he is altogether foolish. Here God reprobates the extreme madness of the people of Israel, as though he had said, "If any particle of sound understanding remained in this people, they would at least perceive the judgement which is impending; and there would then be some hope of a remedy: but this people are now wholly infatuated." And this proves their folly, for they ought not, he says, to stay in the breaking forth of children. This clause, however, some interpreters explain thus, "The time will come, they will not stay in the breaking forth of children." But rather the contrary is meant by the words; for the Prophet means, that when the time of birth came, the people would stop in the breaking forth; which they would not do, were they endued with a right and sound mind. It must be noticed, that the Prophet alludes to the time of birth; for he had said before, that the sorrows of one in travail would come on the people of Israel; he now declares that these sorrows would be filial. Though a woman be in labour and in great danger in giving birth, she is yet freed in a moment, and as Christ says, joy and gladness arise from that sorrow, (John 16:21.) But the Prophet says that this bringing forth would be very different; for it would be an abortion, and the child would be retained to putrefy in the womb. If a woman in the very birth restrains effort and shrinks in her strength, she destroys the child and herself at the same time; for she cannot bring forth without exertion. Since then the safety of the woman depends on the exertion made, the Prophet now says, that the contrary would be the case with the people of Israel. They are, he says, like a woman in travail; but they are at the same time blinded with folly, for they retain the child in the womb and make no effort: so this parturition must at last be fatal to them. Why? Because they make no effort to bring forth the child. The Prophet by these figurative representations no doubt glances at the obstinate hardness of the people; for when they ought to bewail and humble themselves under the mighty hand of God, we know how perversely they hardened themselves against all punishment. Since, then, this people did thus as it were champ the bridle, and at the same time make hard their heart, partly by their fierce temper, partly by stupidity, partly by desperation, it was no wonder that the Prophet said that they were an unwise and insane people, for they stayed at the breaking forth of children; that is they made no effort to obtain the wished-for end to their evils. For when the Lord afflicts us, and we bring forth, this bringing forth is our deliverance. Now, how can there be deliverance except we hate ourselves for our sins, except we raise up our minds to God, and thus open a passage for God's grace? But when we oppose God pertinaciously through our fierceness and stupidity, it is the same as if one closed up every avenue. We now then see how appropriate is this metaphor used by the Prophet, when he says that the people were made for when the time of bringing, forth came, they stayed in the breaking forth; that is, at the opening of the womb, for this is what the Prophet means by the word. Since then they stayed in the very opening, and restrained, as it were, every effort, and ceased from all strivings, they must have perished. We now see what the obstinacy of men produces when they harden themselves, when they thus contracts as it were, within narrow limits their heart and mind and all their faculties. For when a woman who is in travail restrains all efforts, she wilfully seeks death for herself: so they do the same who harden themselves against all punishments, and especially when the time of birth is come; and to this the word, breaking forth, refers: for when the Lord strikes us not only once, but continues to lay on us many stripes, so that we must either repent or perish forever, it is the ripened time for bringing forth; for God then leads us to an extremity and nothing remains for us but to humble ourselves under his mighty hand or to perish. The Prophet then calls that condition, the breaking forth, in which obstinate men continue, who will not obey God. It is necessary to join with these verses the two which follow: this I shall do to-morrow. Prayer Grant, Almighty God, that as you have given us your only begotten Son to rule us, and hast by your good pleasure consecrated him a King over us, that we may be perpetually safe and secure under his hand against all the attempts of the devil and of the whole world, -- O grant, that we may suffer ourselves to be ruled by his authority, and so conduct ourselves, that he may ever continue to watch for our safety: and as you hast committed us to him, that he may be the guardian of our salvation, so also suffer us not either to turn aside or to fall, but preserve us ever in his service, until we be at length gathered into that blessed and everlasting kingdom, which has been procured for us by the blood of your only Son. Amen. Lecture Thirty-sixth Hosea 13:14 14. I will ransom them from the power of the grave; I will redeem them from death: O death, I will be your plagues; O grave, I will be your destruction: repentance shall be hid from mine eyes. The Prophet, I doubt not, continues here the same subject, namely, that the Israelites could not bear the mercy offered to them by God, though he speaks here more fully. God seems to promise redemption, but he does this conditionally: they are then mistaken, in my judgement, who take these words in the same sense as when God, after having reproved and threatened, mitigates the severity of his instruction, and adds consolation by offering his grace. But the import of this passage is different; for God, as we have already said, does not here simply promise salvation, but shows that he is indeed ready to save, but that the wickedness of the people, as it has been said, was an impediment in the way. Let us, however, more carefully examine the words. From the hand of the grave, he says. By the hand he doubtless means power: for Jerome does nothing but trifle, when he speaks here of works, and says that the works of the grave are our sins. But this is far away from the mind of the Prophet. It is indeed a metaphor common in Scripture, that the hand is put for power or authority. Then it is, I will redeem them from the power of the grave, I will redeem them from death; that is, except they resist, I will become willingly their Redeemer. Some have therefore rendered the passage in the subjunctive mood, "From the hand of the grave I would redeem them, from death I would deliver them." But there is no need to change the tense, though, as I have said, they who do so faithfully set forth the design of the Prophet. But lest any one say that this is too remote from the words, the text of the Prophet may be very well understood, though the future tense be preserved. I will then redeem them, as far as this depends on me; for a condition is to be introduced as though God came forth and declared that he was present to fulfil the office of a Redeemer. What, then, does stand in the way? Even the hardness of the people; for they would have preferred to perish a hundred times rather than to turn to the Lord, as we shall presently see. He afterwards adds, I will be your perdition, O death; I will be your excision, O grave. By these words, the Prophet more distinctly sets forth the power of God, and magnificently extols it, lest men should think that there is no way open to him to save, when no hope according to the judgement of the flesh appears. Hence the Prophet says, "Though men are now dead, there is yet nothing to prevent God to quicken them. How so? For he is the ruin of death, and the excision of the grave;" that is, "Though death should swallow up all men, though the grave should consume them, yet God is superior to both death and the grave, for he can slay death, for he can abolish the grave." We now perceive the real meaning of the Prophet.

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And we may learn from this passage, that when men perish, God still continues like himself, and that neither his power, by which he is mighty to save the world, is extinguished, nor his purpose changed, so as not to be always ready to help; but that the obstinacy of men rejects the grace which has been provided, and which God willingly and bountifully offers. This is one thing. We may secondly learn, that the power of God is not to be measured by our rule: were we lost a hundred times, let God be still regarded as a Saviour. Should then despair at any time so cast us down, that we cannot lay hold on any of God's promises, let this passage come to our minds, which says, that God is the excision of death, and the destruction of the grave. "But death is nigh to us, what then can we hope for any more?" This is to say, that God is not superior to death: but when death claims so much power over men, how much more power has God over death itself? Let us then feel assured that God is the destruction of death, which means that death can no more destroy; that is, that death is deprived of that power by which men are naturally destroyed; and that though we may lie in the grave, God is yet the excision of the grave itself. This is the application of what is here taught. But someone gives this version, "I will be your perdition to death," as if this was addressed to the people: it is an absurd perversion of the whole passage, and deprives us of a most useful doctrine. But many interpreters, thinking this passage to be quoted by Paul, have explained what is here said of Christ, and have in many respects erred. They have said first, that God promises redemption here without any condition; but we see that the design of the Prophet was far different. They have then assumed, that this is said in the person of Christ, "From the hand of the grave will I redeem them." They have at the same time thought, with too much refinement, that the grave or hell is put for the torments with which the reprobate are visited, or for the place itself where they are tormented. But the Prophet repeats the same thing in different words, and well known is this character of the Hebrew style. The grave then here differs not from death; though Jerome labours and contends that the grave means what is wholly different from death: but the whole of what he says is frivolous. They have then been deceived as to these words. And then into the words of the Prophet "I will be thy excision, O hell, (or grave,") they have introduced the word, bait, and have allegorically explained it of Christ, that he was like a hook: for as a worm, when fastened to the hook, and swallowed by a fish, becomes death to it; so also Christ, as they have said, when committed to the sepulchre, became a fatal bait; for as the fish are taken by the hook, so death was taken by the bait of the death of Christ. And these vain subtilties have been received with great applause: hence under the whole Papacy it is received without doubt as a divine truth, that Christ was the bait of death. But yet let anyone narrowly examine the words of the Prophet, and he will see that they have ignorantly and shamefully abused the testimony of the Prophet. And we ought especially to take care, that the meaning of Scripture should be preserved true and certain. But let us see what to answer to that which is said of Paul quoting this passage. The solution is not difficult. The Apostles do not avowedly at all times adduce passages, which in their whole context apply to the subject they handle; but sometimes they allude to a word only, sometimes they apply a passage to a subject in the way of resemblance, and sometimes they bring forward passages as testimonies. When the Apostles use the testimonies of Scripture, then the genuine and real truth must be sought out; but when they glance only at one word, there is no occasion to make any anxious inquiry; and when they quote any passage of Scripture in the way of resemblance, it is a too scrupulous anxiety to seek out how all the parts agree. But it is quite evident that Paul, in 1 Corinthians 15, has not quoted the testimony of the Prophet for the purpose of confirming the doctrine of which he speaks. What then? As the resurrection of the flesh was a truth very difficult to be believed, nay, wholly contrary to the judgement of nature, Paul says that it is no matter of wonder, inasmuch as Christ will come to raise us. How so? Because it is the peculiar prerogative of God to be the perdition of death and the destruction of the grave; as though he said, "Were men to putrefy a thousand times, God would still retain that power of which he declared when he said, that he would be the ruin of death and the destruction of the grave." Let us then know, that, though the judgement of nature rejects the truth, yet God is endued with that incomprehensible power by which he can raise us from a state of putrefaction; nay, since he created the world from nothing, he will also raise us up from the grave, for he is the death of death, the grave of the grave, the ruin of ruin, and the destruction of destruction: and the simple object of Paul is, to extol by these striking words that incredible power of God, which is beyond the reach of human understanding. Now were any one to quote for the same purpose this place from the Psalms, "The Lord's are the issues of death, (Psalm 68:20,) would it be needful to inquire in what sense David said this or of what time he speaks? By no means; but what is spoken of is the unchangeable prerogative and power of God, of which he can never be deprived, so also in this place we see what he declares by Hosea, and what he would have done, had there not been an obstacle in the ingratitude of the people; for he says I will be thy ruin, O grave; I will be thy death, O death And since God has promised this, let us feel assured that we shall at last find this to be true as to ourselves. We now then perceive how the real meaning of the Prophet agrees with the subject handled by Paul. It now follows, consolation, or, repentance is hid from my eye; for nchm, nuchem, means both. nchm, nuchem, signifies to repent, and it signifies to receive consolation. If the term, consolation, be approved, the sense will be, "There is no reason for anyone to wonder that I speak so sharply, and do nothing but thunder against my people; for consolation has now no place among them; therefore consolation is hid from my eyes." And this was the case, because the irreclaimable wickedness of the people did not allow God to change his severity into mildness, so as to give any hope of pardon and salvation. In this sense then it is said that consolation was hid from his eyes. But if the word, repentance, be more approved, it will show exactly the same thing, -- that it was fully determined to destroy that people. "There is then no reason for you to hope that I can become milder in course of time; for repentance is hid from mine eyes. This shall remain fixed, you shall be reduced to nothing; for ye are past all hope." We then see that both the words refer to the same thing, that God takes away from this miserable and reprobate people every hope of salvation. Now it follows -Hosea 13:15 15. Though he be fruitful among his brethren, an east wind shall come, the wind of the Lord shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up: he shall spoil the treasure of all pleasant vessels. God again confirms what had been said that Israel in vain trusted in their strength and fortresses and that certain destruction was nigh them on account of their sins which they followed without any limits or restraint. But the Prophet begins with these words, He among brethren will increase He alludes, I doubt not, (as other interpreters have also noticed,) to the blessing of the tribe of Ephraim, which is mentioned in Genesis 48; for we know that though Ephraim was the younger, he was yet placed first by Jacob, so that he was preferred in honour to his brother, who was the firstborn: and further, the prophecy, we know, which Jacob then announced, was really fulfilled; for the tribe of Ephraim excelled, both in number and in other respects, all the rest, except only the tribe of Judah. Ephraim had evidently gained high eminence among the whole people. But when he ought to have ascribed all this to the gratuitous goodness of God, he became inflated with pride. This ingratitude the Prophet now reproves, He, he says, among his brethren will increase: but whence this increase? Whence was this so great a dignity, except that he was preferred to Manasseh, who by right of nature was the first? Now it was not enough for this wretched people to forget so great a favour of God, without at the same time abusing their wealth in fostering pride, and without hardening themselves in contempt of God. For whence came so great an audacity in their rebellion, whence so great stupidity and so great a madness as to despise the judgement of God, except from this -- that they had increased among their brethren? Though, then, he increases among his brethren, yet there shall come an east wind, the wind of Jehovah, which shall dry his spring, and his fountain shall be dried up Here God declares what had been before mentioned, that it was in his power to take away from the people of Israel what he had gratuitously bestowed, as he could dry up the fountains whenever he wished. And he applies a most suitable similitude. As the east wind, he says, dries and burns up, and if it long prevails, the fountains will be dried up; so will I, he says, dry up all the springs of Ephraim. Whether or not he thinks that he possesses more vigour than fountains, which have an exhaustless source, it is certain that fountains dry up whenever it so pleases me. I will then dry up the springs and fountains of Ephraim: though he thinks that he draws from a deep fountain, yet the wind, when it shall rise, will dry up his whole vigour and moisture. We now understand what the Prophet means. Now as to the words, some render qdym, kodim, improperly, the south wind; for it means the east wind: and then others incorrectly explain the wind of Jehovah, as meaning a strong wind. I indeed allow that what is unusual is often said to be divine; but in this place the Prophet intended to express, that God has winds ever ready, by which he can dry up whatever vigour there may be or seem to be in men. Hence the name of Jehovah is set in opposition to natural causes or means. It shall not then be a fortuitous wind that shall dry up the springs of Ephraim, but one raised up by the counsel and certain purpose of God; as though he said, "This wind will be the scourge of God." We are then taught here, that when God for a time blesses us, we must beware lest we abuse his favour and entertain a false confidence, as we see that Ephraim had done: for he flourished among his brethren, and then raised up his head; and thus he obliterated God's favour through his pride and haughtiness. We ought then, when

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prosperous, ever to fear, lest something like this should happen to us. The more kindly then God deals with us, the more constantly ought we to be roused up to pray to him, that he may be pleased to carry on his work to the end, lest we slumber in our enjoyments while God is indulgent to us. This, in the first place, we ought to bear in mind. Then we must also notice the warning of the prophet, that God can suddenly, and, as it were, in a moment, upset the prosperity of men, that there is nothing in this world which cannot be immediately changed whenever God withdraws from us his favour. This comparison then ought often to occur to us; when the air is tranquil, when the season is quiet, a wind will in a moment rise up, which will dry the earth, which will also make dry the fountains; and yet the vigour of fountains seems to be perpetual; what then may not happen to us? Cannot the Lord at any moment make us dry, since we have in ourselves no source of strength? He might indeed have said in this place what we find in the 40th chapter of Isaiah that man is like the flower that soon fadeth; but he intended to express something more profound; for this people, being deeply fixed in their own strength, thought that they were supplied by exhaustless fountains, and that their vigour could not be dried up: hence he says, "Though you have fountains and springs, yet God will dry you up; for he will find a wind that has power, as experience proves, to dry up springs and fountains." But it follows, It will rob the treasure of every desirable vessel This may seem to be improperly applied to wind; but yet the meaning of the Prophet is sufficiently clear, even this, that nothing shall remain untouched in the tribe of Ephraim, when the Lord shall raise up his wind. "However hidden," he seems to say, "your treasures may be, yet this wind shall penetrate into the inmost recesses, so that nothing shall be safe from its violence." In short, the Prophet means, that the force of God's vengeance would be so violent, that Ephraim could not be secure in any of his fortresses; for the wind of God would penetrate unto the very inmost springs of the earth. This is the meaning. It follows -Hosea 13:16 16. Samaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with child shall be ripped up. This is the conclusion of the discourse: this verse has then been improperly separated from the former chapter; for the Prophet enters not here on a new subject, but only confirms what he had said of the ultimate destruction of Samaria and of the whole kingdom. Samaria then shall be desolated; as though he said "I have already often denounced on you what you believe not, that destruction is nigh at hand; of this be now persuaded; but if you believe not, God will yet execute what he has determined, and what he now pronounces by my mouth." At the same time he adds the cause, for they have provoked their God That they might not complain that they were severely dealt with, he says, that they only suffered the punishment which they deserved. He also specifies the kind of destruction that was to be, They shall fall by the sword, their children shall be dashed in pieces and their pregnant women shall be torn asunder, that the child may be extracted from the womb. In saying that the citizens of Samaria, and the inhabitants of the whole country, shall fall by the sword, he doubtless intimates that God would make use of this kind of punishment by sending for enemies who would consign them to destruction. We now then see what is included in the words of the Prophet. He first shows that it was all over with Samaria and the whole kingdom of Israel; as God could by no means bring them to repentance, he would now take vengeance on so desperate an obstinacy. He afterwards shows that God would do this justly, because he had been provoked; and, lastly, he shows what kind their punishment would be. That they might not think that the Assyrians would come by chance, the Prophet says that this army, which was to invade and destroy the country of Samaria, would be, as it were, conducted by the hand of God; for though the Assyrians wished to extend their own borders, and were influenced by their own avarice and cupidity, yet God would use them as instruments to execute his own judgement; and that they might know how dreadful the vengeance would be, he relates two kinds of evils, -- that their children would be dashed in pieces, and that their women would be rent asunder, and their offspring extracted from their wombs. Even to speak of this is horrible; and it is what never takes place, except when enemies are greatly enraged and extremely provoked. We now then comprehend the meaning of the Prophet. But if any one objects and says, that infants, and babes as yet concealed in the wombs of their mothers, deserve not such a grievous punishment, as they have not hitherto merited such a thing; it may be answered, that the whole human race are guilty before God, so that infants though not yet come forth to the light, are yet included as being under guilt; so that God cannot be charged with cruelty, though he may use his own right towards them. And further, we hear what he declares in many places, that he will devolve the sins of parents on their children. Since it is so, let us learn to acquiesce in these awful judgements of God, though very repugnant to our feelings; for we know that we must not contend with God, and that it would be extreme presumption to do so; nay, it would be impious audacity. Though then the reason for this punishment may not appear to us, we ought yet reverently to regard this judgement of God. We may moreover thus reason -- If infants be not spared, even those as yet hid in the mother's womb, what will become of adults? what will become of the old, who through their whole life have continued to provoke the vengeance of God? The Lord no doubt intended by these words to terrify those godless despisers of his word, with whom he had to do. "How great a judgement," he says, "hangs over you, and how tremendous! since your infants shall not be exempted: for I shall involve you in the same judgement, when they shall be dashed against the stones, after having been drawn out of their mothers' womb. When such a dreadful punishment shall be inflicted on them, what shall be done to you? for the cause of the evil exists in you." We have now then explained this verse. Then follows an exhortation. Chapter 14 Hosea 14:1-2 1. O Israel, return unto the Lord thy God; for you have fallen by your iniquity. 2. Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips. Here the Prophet exhorts the Israelites to repentance, and still propounds some hope of mercy. But this may seem inconsistent as he had already testified that there would be no remedy anymore, because they had extremely provoked God. The Prophet seems in this case to contradict himself. But the solution is ready at hand, and it is this, -- In speaking before of the final destruction of the people, he had respect to the whole body of the people; but now he directs his discourse to the few, who had as yet remained faithful. And this distinction, as we have reminded you in other places, ought to be carefully noticed; otherwise we shall find ourselves perplexed in many parts of Scripture. We now then see for what purpose the Prophet annexed this exhortation, after having asserted that God would be implacable to the people of Israel; for with regard to the whole body, there was no hope of deliverance; God had now indeed determined to destroy them, and he wished this to be made known to them by the preaching of Hosea. But yet God had ever some seed remaining among his chosen people: though the body, as a whole, was putrid and corrupt; yet some sound members remained, as in a large heap of chaff some grains may be found concealed. As God then had preserved some (as he is wont always to do,) he sets forth to them his mercy: and as they had been carried away, as it were by a tempest, when iniquity so prevailed among the people, that there was nothing sound, the Prophet addresses them here, because they were not wholly incurable. Let us then know that the irreclaimable, the whole body of the people, are now dismissed; for they were so obstinate that the Prophet could address them with no prospect of success. Then his sermon here ought to be especially applied to the elect of God, who, having fallen away for a time, and become entangled in the common vices of the age, were yet not altogether incurable. The Prophet now exhorts them and says Return, Israel, to Jehovah thy God; for thou hast fallen by thine iniquity. This reason is added, because men will never repent unless they are made humble; and whence comes true and genuine humility, except from a sense of sin? Unless then men become displeased with themselves, and acknowledge that they are worthy of perdition, they will never be touched by a genuine feeling of penitence. These two things are then wisely joined together by Hosea, that Israel had fallen by their iniquities, and then, that it was time to return to Jehovah. How so? Because, when we are convinced that we are worthy of destruction, nays that we are already doomed to death for having so often provoked God, then we begin to hate ourselves; and a detestation of sin drives us to seek repentance. But he says, Turn thou, Israel, to thy God The Prophet now kindly invites them; for he could not succeed by severe words without mingling a hope of favour, as we know that there can be no hope of repentance without faith. Then the Prophet not only shows what was necessary to be done, but says also, Thou art Israel, thou art an elect people.' He does not, however, as it has been already stated, address all indiscriminately, but those who were the true children of Abraham, though they had for a time degenerated. "Turn thou, Israel, then to thy God; for how much soever thou hast for a time fallen away, yet God has not rejected thee: only return to him, and thou shalt find favour, for he is placable to his own people."

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He afterwards shows the way of repentance: and this passage deserves to be noticed; for we know that men bring forward mere trifles when they speak of repentance. Hence when the word, repentance, is mentioned, men imagine that God is to be pacified with this or that ceremony, as we see to be the case with those under the Papacy. And what is their repentance? Even this, -- if on certain days they fast, if they mutter short prayers, if they undertake vowed pilgrimages, if they buy masses, -if with these trifles they weary themselves, they think that the right and the required repentance is brought before God: but all this is altogether absurd. As then the world understands not what repentance means, and to what it leads, the Prophet here sets forth true repentance by its fruits. He therefore says, Take with you words, and turn to Jehovah; and say to him, Take away all iniquity and bring good, and we will render to thee the calves of our lips When he bids them to take or find words to present instead of sacrifice, he no doubt alluded to what the law teaches. First, it is certain that the Prophet speaks not of feigned words; for we know what God declares by Isaiah. “This people draw nigh me with their lips, but their heart is from me far distant” (Isaiah 29:13). But he bids them to take words, by which they might show what was conceived and felt in their heart. Then he means this first, that their words should correspond with their feeling. It must, secondly, be noticed, that the Prophet speaks not here of any sort of words, but that there is to be a mutual relation between the words of God and the words of men. How arewe then to bring words to God, such as prove the genuineness of our piety? Even by being teachable and submissive; by suffering willingly when he chastises us, by confessing what we deserve when he reproves us, by humbly deprecating vengeance when he threatens us, by embracing pardon when he promises it. When we thus take words from God's mouth, and bring them to him, this is to take words according to what the Prophet means in this place. We hence see the import of the Prophet's exhortation, when he bids us to take words: but I cannot proceed further now. Prayer Grant, Almighty God, that as we now carry about us this mortal body, yea, and nourish through sin a thousand deaths within us, -- O grant, that we may ever by faith direct our eyes towards heaven, and to that incomprehensible power, which is to be manifested at the last day by Jesus Christ our Lord, so that in the midst of death we may hope that you will be our Redeemer, and enjoy that redemption, which he completed when he rose from the dead; and not doubt but that the fruit which he then brought forth by his Spirit will come also to us, when Christ himself shall come to judge the world; and may we thus walk in the fear of your name, that we may be really gathered among his members, to be made partakers of that glory, which by his death he has procured for us. Amen. Thirty-seventh Lecture Take with you words and turn to Jehovah and say to him, Take away all iniquity, and bring good, and we will pay you the calves of our lips. We mentioned in our last lecture the sort of words the Prophet here bids the Israelites to take, while exhorting them to repent: for as they had been hitherto deaf and mute, he commands them to be not only attentive to the word of the Lord, but also prompt to respond, that there might be a mutual consent between the doctrine heard and their own confession. He now explains himself and says, Take away all iniquity, and bring good. These are the words with which he bids them to come to God. He dictates to them the confession which the Lord requires. He first bids them to ask remission and the pardon of sins; for if a sinner desires to return into favour with God, and yet does not confess his guilt, he adopts a way the most strange. The very beginning must be a confession, such as the Prophet here describes. For the Israelites, by asking God to remit their sins, at the same time confessed themselves to be guilty before Him; yea, they condemned themselves that they might obtain gratuitous absolution. And emphatical is what they said, Take away all iniquity. Thus they confessed themselves to be guilty not only of one sin, but also of many sins, for which God might justly punish them, had he not been propitious to them. In short, they acknowledge here their various and multiplied guilt. But they add, Bring good This sentence is commonly explained as if the Israelites said, that they had hitherto been barren and empty of good works, but that now being reconciled, they would be useful and profitable servants of God. But this sense seems not to me suitable to this place; for he afterwards subjoins the evidence of gratitude, We shall pay the calves of our lips. He here speaks, I doubt not, of God's blessing, which flows from the gratuitous pardon of sins: for God does not simply receive us into favour, but also really shows that he is not in vain reconciled to us; for he adds the fruits of his paternal love, by favouring us with his kindness. As then the Prophet commanded the Israelites to bring words before God, so now he introduces them as praying that God would bring good: and Scripture is wont commonly to join these two together, -- the favour of God, by which he freely remits sins, -- and his blessing, which he grants to his children, after he has embraced them in his paternal love. Hence bring good; that is, "O Lord, first receive us into favour, and then prove in reality that you are propitious to us, even by outward benefits." It now follows, And we shall pay, or render, the calves of our lips. In this passage, the faithful confess that they have nothing with which they can pay God in return, when he has bountifully granted them all things, except that they will celebrate his goodness in their praises, and confess that they owe all things to him. This is then a remarkable passage; for it sets forth God's goodness towards men, and then it teaches that men can render no mutual compensation, but can only bring praises by which they celebrate God's goodness, and nothing more, as it is said in Psalm 116, “What shall I repay the Lord for all the benefits which he has conferred on me? The cup of salvation will I take, and on the name of the Lord will I call.” There also the Prophet testifies that God is not liberal towards men because he expects or demands anything from them, for what can they give? But that he still requires thanksgiving, and that he is content with the sacrifice of praise, as we find it also said in Psalm 116. But we learn the same thing from this passage, O Lord, they say, bring good; that is, "Though we have in various ways exposed ourselves to thy judgement, having by our innumerable sins provoked thy wrath, yet let thy goodness surpass all our iniquities; having made us clean, bring also that good which has been hitherto, as it were, far away from us." For while God shows signs of his wrath, we are destitute of all his blessings. They therefore ask God, after restoring them to favour, to manifest to them his kindness. And what do they at last say? "O Lord, we promise thee no compensation, for thou requires none, nor is it in our power to give any; but we will pay to thee the calves of the lips; that is, "We will confess that we owe all things to thee; for it is only the sacrifice of praise that we can render thee, when thou hast loaded us with all kinds of blessings." And calves of the lips the Prophet fitly calls the praises which God requires as the chief sacrifice; for under the law, some offered calves when they paged their vows. But the Prophet shows that God regards not external sacrifices, but only those exercises which men perform in another way, even the sacrifices of thanksgiving. This then is the meaning of the metaphor; as though he said, "The calves which are wont to be offered are not the true sacrifices in which God delights, but tend rather to show that men are to offer praise to God." We now then perceive the meaning of this verse. It follows -Hosea 14:3 3. Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, You are our gods: for in you the fatherless finds mercy. This verse ought to be joined with the last, as the Israelites show here more clearly and fully in what they had sinned, and, at the same time, give proof of their repentance; for when they say, The Assyrian shall not save us, we shall not mount on horses, we shall not say to the work of hands, Our gods, it is to be understood as a confession, that they had in these various ways roused against themselves the vengeance of God; for they had hoped for safety from the Assyrians, ran here and there, and had thus alienated themselves from God; they had also fled to statues and idols, and had transferred to dumb images the honour due to the only true God. We hence see, that though the faithful speak of future time, they yet indirectly confess that they had grievously sinned, had forsaken the only true God, and transferred their hopes to others, either to the Assyrians or to fictitious gods. But at the same time, they promise to be different in future; as though he said, that they would not only be grateful to God in celebrating his praises, but that their way of living would be also new, so as not to abuse the goodness of God. This is the substance of what is here said. By saying, The Assyrian shall not save us, they doubtless condemned, as I have already stated, the false confidence with which they were before deluded, when they sought deliverance by means of the Assyrians. There is, indeed, no doubt, but that the Israelites were ever wont to pretend to trust in the name of God; but in thinking themselves lost without the succour of the Assyrians, they most certainly defrauded God of his just honour, and adorned men with spoils taken from him. For except we be convinced that God alone is sufficient for us, even when all earthly aids fail us, we do not place in him our hope of salvation; but, on the contrary, transfer to mortals what belongs alone to him. For this sacrilege the Israelites therefore condemn themselves, and, at the same time, show that the fruit of their repentance would be, to set

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their minds on God, so as not to be drawn here and there as before, or to think that they could be preserved through the help of men. Let us hence learn, that men turn not to God, except when they bid adieu to all creatures, and no longer fix their hopes on them. This is one thing. What follows, On a horse we shall not mount, may be explained in two ways; -- as though they said, that they would no longer be so mad as to be proud of their own power, or consider themselves safe because they were well furnished with horses and chariots; -- but the clause may be more simply explained, as meaning, that they would not as before wander here and there to procure for themselves auxiliaries; We shall not then mount a horse, but continue quiet in our country; and this sense seems more appropriate. I do not then think that the Prophet brings forward any new idea, but I read the two sentences conjointly, The Assyrian shall not save us, we shall not then mount on a horse, that is, that we may ride in haste; for they had wearied themselves before with long journeys: as soon as any danger was at hand, they went away afar off into Assyria to seek help, when God commanded them to remain quiet. The meaning of this will be better understood by referring to other passages, which correspond with what is here said. God says by Isaiah, On horses mount not; but ye said, We will mount: then mount,' says he, (Isaiah 30:16.) Here is a striking intimation, that the Jews against God's will rode and hastened to seek aids. "I see you," he says, "to be very prompt and swift: then mount, but it shall be for the purpose of fleeing." We see what was the design of this reproof of the Prophet; it was to show that the Jews, who ought to have remained still and quiet fled here and there for the sake of seeking assistance. So also in this place, when they would show the fruit of their repentance, they say, "We will not hereafter mount a horse, for the Lord, who promises to be our aid, is not to be sought as one far off: we will not then any more fatigue ourselves in vain." It seems to me that this is what is meant by the Prophet. Then he adds, And we shall not say, Our gods, to the work of our hands. As they had spoken of the false trust they placed in men, so now they condemn their own superstition. And these are the two pests which are wont to bring destruction on men; for nothing is more ruinous than to transfer our hope from God; and this is done in two ways, either when men trust in their own strength, or pride themselves on human aids and despise God, as if they can be safe without him, -- or when they give up themselves to false superstitions. Both these diseases ever prevail in the world, when men entangle themselves in their own superstitions, and form for themselves new gods, from whom they expect safety; as we see to be the case with those under the Papacy. God is almost of no account with them, Christ is not sufficient. For how comes it that they contrive so many patrons for themselves, that they devise so many guardianships, except that they despise the help of God, or so extenuate it, that they dare not to hope for salvation from him? We hence see that superstition draws men away from God, and becomes thus the cause of the worst destruction. But there are some, who are not thus given up to superstitions, but who derive a hope from their own valour or wisdom; for the children of this world are inflated with their own strength; and when princes have their armies prepared, when they have fortified cities, when they possess abundance of money, when they are strengthened by many compacts, they are blinded with false confidence. So then this verse teaches us, that these are two destructive pests, which commonly draw men away from real safety; and if then we would repent sincerely from the heart, we must purge our minds from these two evils, so that we may not ascribe any thing to our own strength or to earthly helps, nor form any idols to be in the place of God, but feel assured that God alone is a sufficient help to us. But it follows, For in you will the fatherless find mercy. Here the Israelites show that it is necessary for us to be depressed that we may remain dependent on God alone; for those are compared to the fatherless who are so humbled, that they cast away all vain hopes, and, conscious of their nakedness and want, rely on God alone. Hence, that God's mercy may find a way open to come to us, we must become fatherless. Now what this metaphor means is well known to us. The fatherless, we know, are, first, destitute of aid, and, secondly, of wisdom; and they are also without strength. They are then dependent on the aid of another, and stand in need of direction; in short, their safety depends on the assistance of others. Thus, also, we are really fatherless, when we rely not on our own prudence, nor rely on our own strength, nor think that we can be safe through the aids which come from the earth, but cast all our hopes and cares on God alone. This is one thing. The fatherless then shall find mercy in you; that is, "When you, Lord, afflict us, that we become wholly cast down, then we shall find mercy in you; and this mercy will be sufficient for us, so that we shall no more wander and be drawn aside by false devices, as it has hitherto been the case with us." When, therefore, they say, in God will the fatherless find mercy, they mean that the grace offered by the Lord will be sufficient, so that there will be no need any more of seeking aid from any other. We now understand what the Prophet means in this verse. It follows -Hosea 14:4 4. I will heal their backsliding, I will love them freely: for mine anger is turned away from him. God here confirms what we have observed respecting his gratuitous reconciliation, nor is the repetition useless; for as men are disposed to entertain vain and false hopes, so nothing is more difficult than to preserve them in dependence on the one God, and to pacify their minds, so that they disturb not nor fret themselves, as experience teaches us all. For when we embrace the promises of free pardon, our flesh ever leads us to distrust, and we become harassed by various fancies. "What! can you or dare you promise with certainty to yourself that God will be propitious to you, when you know that for many reasons he is justly angry with you?" Since, then, we are so inclined to harbour distrust, the Prophet again confirms the truth which we have before noticed, which is, that God is ready to be reconciled, and that he desires nothing more than to receive and embrace his people. Hence he says, I will heal their defections. The way of healing is by a gratuitous pardon. For though God, by regenerating us by his Spirit, heals our rebellion, that is, subdues us unto obedience, and removes from us our corruptions, which stimulate us to sin; yet in this place the Prophet no doubt declares in the person of God, that the Israelites would be saved from their defections, so that they might not come against them in judgement, nor be imputed to them. Let us know then that God is in two respects a physician while he is healing our sins: he cleanses us by his Spirit, and he abolishes and buries all our offences. But it is of the second kind of healing that the Prophet now speaks, when he says, I will heal their turnings away: and he employs a strong term, for he might have said, "your faults or errors" but he says, "your defections from God;" as though he said, "Though they have so grievously sinned, that by their crimes they have deserved hundred deaths, yet I will heal them from these their atrocious sins, and I will love them freely." The word ndvh, nudebe, may be explained either freely or bountifully. I will then love them bountifully, that is, with an abounding and not a common love; or I will love them freely, that is gratuitously. But they who render the words "I will love them of mine own accord," that is, not by constraint, pervert the sense of the Prophet; for how frigid is the expression, that God is not forced to love us; and what meaning can hence be elicited? But the Lord is said to love us freely, because he finds in us no cause of love, for we are unworthy of being regarded or viewed with any favour; but he shows himself liberal and beneficent in this very act of manifesting his love to the unworthy. We then perceive that the real meaning of the Prophet is this, that though the Israelites had in various ways provoked the wrath of God, and as it were designedly wished to perish, and to have him to be angry with them; yet the Lord promises to be propitious to them. In what way? Even in this, for he will give proof of his bounty, when he will thus gratuitously embrace them. We now see how God becomes a Father to us, and regards us as his children, even when he abolishes our sins, and also when he freely admits us to the enjoyment of his love. And this truth ought to be carefully observed; for the world ever imagines that they come to God, and bring something by which they can turn or incline him to love them. Nothing can be more inimical to our salvation than this vain fancy. Let us then learn from this passage, that God cannot be otherwise a Father to us than by becoming our physician and by healing our transgressions. But the order also is remarkable, for God puts love after healing. Why? Because, as he is just, it must be that he regards us with hatred as long as he imputes sins. It is then the beginning of love, when he cleanses us from our vices, and wipes away our spots. When therefore it is asked, how God loves men, the answer is, that he begins to love them by a gratuitous pardon; for while God imputes sins, it must be that men are hated by him. He then commences to love us, when he heals our diseases. It is not without reason that he adds, that the fury of God is turned away from Israel. For the Prophet intended to add this as a seal to confirm what he taught; for men ever dispute with themselves when they hear that God is propitious to them. "How is this, that he heals thine infirmities? for hitherto thou hast found him to be angry with thee, and how art thou now persuaded that his wrath is pacified?" Hence the Prophet seals his testimony respecting God's love, when he says, that his wrath has now ceased. Turned away then is my fury "Though hitherto I have by many proofs, manifested to thee my wrath, yet I now come to thee as one changed. Judge me not then by past time, for I am now pacified to thee, and my fury is from thee turned away It follows -Hosea 14:5

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5. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. The Prophet now again repeats what he had said, that God, after restoring the people to favour, would be so beneficent, as to render apparent the fruit of reconciliation. Seeing that the Israelites had been afflicted, they ought to have imputed this to their own sins, they ought to have perceived by such proofs, the wrath of God. They had been so stupid as to have on the contrary imagined, that their adversities happened to them by chance. The Prophet had been much engaged in teaching this truth, that the Israelites would be ever miserable until they turned to God, and also, that all their affairs would be unhappy until they obtained pardon. He now speaks of a change, that God would not only by words show himself propitious to them, but would also give a proof by which the Israelites might know that they were now blessed, because they had been reconciled to God; for his blessing would be the fruit of his gratuitous love. Thus then ought this sentence, I will be to Israel as the dew, to be connected: He intimates that they were before dry, because they had been deprived of God's favour. He compares them to a rose or lily: for when the fields or meadows are burnt up by the heat of the sun, and there is no dew distilling from heaven, all things wither. How then can lilies and roses flourish, except they derive moisture from heaven, and the dew refreshes the grounds that they may put forth their strength? The reason then for the similitude is this, because men become dry and destitute of all vigour, when God withdraws his favour. Why? Because God must, as it were, distil dew, otherwise, as it has been said, we become wholly barren and dry. I will be then as dew to Israel And further, He shall Flourish as the lily, and his roots he shall send forth Some render vyk, vaic, "and he will strike;" and nkh, nuke, means to strike. Others render the words, "His branches will extend:" but the verb is in the singular number, and the noun, "roots," is in the plural. The Prophet then speaks of Israel, that he strikes his roots; but he means to fix in a metaphorical sense: he will then fix his roots. As when we strike, we fetch a blow, and extend our arms; so he will spread forth his roots as Libanus. This is the second effect of God's favour and blessing; which means, that the happiness of the people would be perpetual. With regard to the rose or lily, the meaning of the metaphor is, that God would suddenly, and as in a moment, vivify the Israelites, though they were like the dead. As in one night the lily rises, and unexpectedly also the rose; so sudden would be the change signified by this metaphor. But as the lilies and the roses soon wither, it was not enough to promise to Israel that their salvation would come suddenly; but it was needful to add this second clause, -- that though they would be like lilies and roses, they yet would be also like tall trees, which have deep roots in the ground, by which they remain firm and for a long time flourish. We now then perceive the meaning of the Prophet. He mentions here the twofold effect of God's blessing as to the Israelites, -- that their restoration would be sudden, as soon as God would distil like the dew his favour upon them, and also that this happiness would not be fading, but enduring and permanent. And the words may be rendered, as Libanus, or as those of Libanus: as Libanus he shall cast forth his roots, as the trees which grow there; or, he shall cast forth his roots as the trees which are in Libanus. But as to the sense there is no difference. It follows -Hosea 14:6-7 6. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. 7. They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon. The Prophet goes on with the same subject, but joins the beginning of the first verse with the second clause of the former verse. He had said that the roots of the people would be deep when God should restore them. Now he adds, that their branches shall go on. He mentions here "to go on" metaphorically for extending far; for branches of trees seem to go on, when they extend and spread themselves far and wide. His branches, then, shall go on; which means, that a tree, after striking roots, remains not in the same state, but grows and spreads forth its branches in all directions. In short, God promises a daily increase to his blessing, after he has once begun to show himself bountiful to the people of Israel. "I will then be bountiful at the beginning; and further, he says, my blessing shall, as time passes, increase and be multiplied." He afterwards adds, His comeliness shall be like the olive The Prophet accumulates similitudes, that he might more fully confirm the people. And we certainly see that the minds of men grow faint, when they look for prosperity from this or that quarter; for there is hardly one in a hundred who is fully persuaded that when God is propitious, all things turn out well and happily: for men regard not the love of God when they wish things to be well with them, but wander here and there through the whole world; and now they seek prosperity from themselves, then from the earth, now from the air, then from the sea. Since then it is so difficult to impress this truth fully on the hearts of men, that the love of God is the fountain of all blessings, the Prophet has collected together a number of similitudes to confirm what he teaches. Then his comeliness, he says, shall be like the olive; and further, his fragrance like that of Libanus: and odoriferous trees, we know, grow on Mount Libanus. But by these various similes the Prophet shows that the state of the people would be prosperous and happy as soon as they should be received by God into favour. He afterwards adds, the dwellers under his shadow shall return; but I defer this till to-morrow. Prayer Grant, Almighty God, that as we are so miserable as soon as you withdraw your favour from us, -- O grant, that we may deeply feel this conviction, and thus learn to be humble before you, and to hate our ourselves, and that we may not in the meantime deceive ourselves by such allurements as commonly prevail, to put our hope in creatures or in this world, but raise our minds upwards to you, and fix on you our hearts, and never doubt, but that when you embraces us with your paternal love, nothing shall be wanting to us. And in the meantime, may we suppliantly flee to your mercy, and with true and genuine confession, acknowledge this to be our only protection -- that you deign to receive us into favour, and to abolish our sins, into which we not only daily fall, but by which we also deserve eternal death, so that we may daily rise through your free pardon, till at length our Redeemer Christ your Son shall appear to us from heaven. Amen Thirty-eighth Lecture The dwellers under his shadow shall return, (so it is literally;) they shall revive themselves with corn, (or, revive as the corn;) they shall grow as the vine: his odour shall be as the wine of Libanus. The Prophet proceeds with the same subject, that God would show himself bountiful to his people, that it might plainly appear from their different state that they had before suffered just punishment. And he says, The dwellers under his shadow shall return. But the verb ysvv, ishibu, in this place rightly means, "to be refreshed," as in Psalm 19; where the law of God is spoken of as msyvt, meshibet, converting the soul; which signifies the same as refreshing or restoring the soul. So the Prophet intimates, that after the Israelites shall begin to flourish again, their shadow would be vivifying, such as would restore and refresh those lying under it. He calls the "dwellers under his shadow", all those who belong to the people; and compares the common state of the people of Israel to a tree full of leaves, which extends its branches far and wide, so that they who flee under its shadow are defended from the heat of the sun. We now see the design of this metaphor, and what the Prophet means by the verb ysvv, ishibu He afterwards adds They shall vivify themselves with corn, or, revive as corn. If we read the word in the nominative case, the preposition k, caph, is to be understood. The ablative case is more approved by some, "They shall vivify themselves with corn." But the former sense seems more suitable; for, as I have said yesterday, the Prophet, as he handles a truth difficult to be believed, does on this account accumulate similitudes, such as serve for confirmation. Hence they shall revive as corn; that is, they shall increase. As from one grain, we know, many stalks proceed; so also, since the prophet speaks of the increase of the people after their restoration to God's favour, he says that they would grow like corn. But he adds, They shall germinate as the vine This similitude strengthens what I have just said, that the people are compared both to trees and to corn, and also to vines. And what is said of dwellers ought not to appear strange, for he wished more fully to express how this common benefit would come, that is, to every one. He afterwards adds, His odour shall be as the wine of Libanus; that is, when they shall germinate as the vine, they shall not produce common or sour wine, but the sweetest, such as is made on Mount Libanus, and which is of the best odour. But the Prophet means no other thing than that the Israelites will be happy, and that their condition will be prosperous and joyful, when they shall be converted from their superstitions and other vices, and shall wholly surrender themselves to be governed by God. This is the meaning. Let us now proceed -Hosea 14:8 8. Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is your fruit found. The Prophet again introduces the Israelites speaking as before, that they would deplore their blindness and folly, and renounce in future their superstitions. The confession then which we have before noticed is here repeated; and it is a testimony of true repentance when men, being ashamed, are displeased with themselves on account of their sins, and apply their minds to God's service, and detest their whole former life. To this subject belongs what the Prophet now says. It is a concise

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discourse; but yet its brevity contains nothing obscure. Ephraim, he says, What have I to do with idols? There is indeed a verb understood, Ephraim "shall say", What have I to do with idols?' But still it is evident enough what the Prophet means. There is then in these words, as I have said, a sincere confession; for the ten tribes express their detestation of their folly, that they had alienated themselves from the true God, and became entangled in false and abominable superstitions: hence they say, What have we to do with idols? And when they add, any more, they confess that their former life had been corrupt and vicious: at the same time they announce their own repentance, when they say that they would have nothing more to do with fictitious gods. The reason follows, because God will hear and look on Israel, so as to become to him a shady tree. Some so explain this, as though God promised to be propitious to Israel after they had manifested their repentance. But they pervert the sense of the Prophet; for, on the contrary, he says, that after the Israelites shall perceive, and find even by the effect, that God is propitious to them, they will then say, "How foolish and mad we were, while we followed idols? It is now then time that our souls should recumb on God." Why? "Because we see that there is nothing better for us than to live under his safeguard and protection; for he hears us, he regards us, he is to us like a shady tree, so that he protects us under his shadow." We now perceive how these two clauses are connected together; for God shows the reason why Ephraim will renounce his idols because he will perceive that he was miserably deceived as long as he wandered after his idols. How will he perceive this? Because he will see that he is now favoured by the Lord and that he was before destitute of his help. When God then shall give such a proof to his people, he will at the same time produce this effect, that they will cast away all false confidences, and confess that they were miserable and wretched while they were attached to idols. He therefore says, I have heard and favoured him. What is then later in the words of the Prophet goes before; it precedes in order of things this clause, Ephraim shall say, What have I to do with idols? In saying, I will be as a shady fir-tree, and adding at the same time, From me is thy fruit found, the two similitudes seem not to accord; for, as it is well known, the fir-tree bears no fruit. Why then is fruit mentioned? The answer is that these two similitudes are not connected. For when God compares himself to a fir-tree, he speaks only of protection: and we know that when one seeks a cooling shade, he may find it under a fir-tree; besides, it is always green, as we all know, when leaves fall from other trees; and further, its height and thickness afford a good shadow. The reason, then, why God promises to be like a fir-tree to his people is this, because all who will fly under his shadow shall be preserved from the heat. But the meaning of the second similitude, that God would supply his people with fruit, is different. The Prophet had said before that the Israelites would be like a tree, which fixes its roots deep in the ground. He now transfers the name of a tree to God. Both these things are true; for when God makes us fruitful we are branches set in the best vine; and it is also true, that the whole fruit we have is from him; for all vigour would fail us, except God were to supply us with moisture, and even life itself. We now then see that there is no inconsistency in the words of the Prophet, as the object is different From me then is thy fruit found; as though God said, that the Israelites, if wise, would be content with his favour; for they who seek support from him will be satisfied; because they will find from him fruit sufficiently rich and abundant. We now then understand what is meant. But it follows -Hosea 14:9 9. Who is wise, and he shall understand these things? Prudent, and he shall know them? For the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein. The Prophet, I have no doubt, very often inculcated what he here says, and frequently recalled it to mind, for we know that he had a constant struggle with extreme obstinacy. It was not only for one day that he found the people hard and perverse, but through the whole course of his preaching. Since then the Israelites continued, either openly to despise the Prophet's teaching, or at least to regard as fables what they heard from his mouth, or to chide him in words, and even to threaten him, when he treated them with severity and when the Prophet saw that the wickedness of the people was irreclaimable, he, being armed with confidence, no doubt went forth very often among them, and said "You think that you shall be unpunished, while you make a mock of what I teach; you shall surely find at last that the ways of the Lord are right." And I have already reminded you, that the Prophets, after having harangued the people at large and in many words, reduced at last into brief heads what they had taught; for it is not probable, that since Hosea had so long discharged the office of a teacher, he had spoken only these few things, which might have been gone through in three hours. This is absurd. But when he had diligently attended to the office deputed to him, he afterwards, as I have said, collected together these few chapters, that the remembrance of his teaching might be perpetuated. What he was constrained then often to repeat, he now lays down at the end of his book, that it might be as it were a complete sealing up of his teaching. Who is wise, he says, and he will understand these things? Who is intelligent, and he will know them? This interrogatory mode is expressive; for Hosea was amazed at the fewness of those who yielded themselves to be taught by God. The Israelites no doubt, arrogated to themselves great wisdom, as ungodly men are capable of doing. For they seem to themselves to be then especially acute, when they laugh at every thing like piety, when they treat God's name with scorn, and indulge themselves, as we see at this day, in their own impiety. And this diabolical rage lays hold on many, because they think that they would be very simple and stupid, were they to embrace any thing the Scripture contains. "O! what is faith but foolish credulity?" This is the thought that comes to their minds. There are also filthy dogs, who hesitate not to vomit forth such a reproach as this, "Only believe! But what is this your believing, but wilfully to give up all judgement and all choice, and to allow thyself to be like mute cattle driven here and there? If then you are wise, believe nothing." Thus godless men speak; and hence, as I have said, they pride themselves on their own acuteness, when they can shake off every fear of God and all regard for divine truth. There were many such, we may easily believe, in the time of the Prophet. Since then the whole land was filled with dreadful contempt of God, and yet men commonly thought themselves wise, nay, imagined in their deep thoughts, as Isaiah says, that they could deceive God, he now asks, Who is wise, and he will understand? As though he said, "I indeed see, that if I believe you, ye are all wise; for, imitating the giants, ye dare to rise up against God, and ye think yourselves ingenious when ye elude every truth, when ye proudly tread religion under foot; in this way ye are all wise. But at the same time, if there be any grain of wisdom in you, you must surely acknowledge me to be sent by God, and that what I declare is not the invention of men, but the word of the living God." We now then see what force there is in this question, when the Prophet says, Who is wise, and he will understand these things? Who is intelligent, and he will know them? We at the same time see that the Prophet here condemns all the wisdom of men, and as it were thunders from heaven against the pride of those who thus presumptuously mock God; for how much soever they imagined themselves to be pre-eminent, he intimates that they were both blind and stupid and mad. Who then is wise? he says. But at the same time, he shows that the true wisdom of men is to obey God and to embrace his word; as it is said in another place, that wisdom and the beginning of wisdom is the fear of God, (Proverbs 1:7.) Whosoever then wishes to be truly wise, he must begin with the fear of God and with reverence to his word; for where there is no religion, men cannot certainly understand anything aright. Let us suppose men endued, not only with great clearness of mind, but also with the knowledge of all the sciences; let them be philosophers, let them be physicians, let them be lawyers, let nothing be wanting to them, except that they have no true knowledge of eternal life, would it not be better for them to be mere cattle than to be thus wise, to exercise their minds for a short time on fading things, and to know that all their highly valued treasure shall perish with their life? Surely to be thus wise is far more wretched than if men were wholly void of understanding. Justly then does the Prophet intimate here that those were not only foolish, but also mad, and wholly destitute of all understanding, who regarded not celestial truth, and were deaf to the Prophets, and discerned not when God spake, nor understood the power of his word. All then who are not thus wise, the Prophet justly says, are utterly void of all prudence and judgement: he therefore repeats the same thing, Who is wise, and he will understand these things? Who is intelligent, and he will know them? that is, "If any excels others, he ought surely to show in this particular his wisdom, and if anyone is endued with common understanding, he ought to know what this doctrine means, in which the image and glory of God shine forth brightly. All then who know and understand nothing in this respect are no doubt altogether foolish." He afterwards adds, For right are the ways of Jehovah He alleges this truth in opposition to the profane rashness of men, who haughtily reject God, and dare to despise his word. Right, he says, are the ways of the Lord: and by saying that they are right, he no doubt glances at the abominable blasphemies which the ungodly have recourse to, when they wish to render the word of God not only odious and contemptible, but also absurd, so as not to deserve any respect. Thus we see at this day, that godless men not only in words reject both the Law and the Prophets, but also search out pretences, that they may appear to be doing right in destroying all faith in the oracles of God. For instance, they seek out every sort of contradiction in Scripture, everything not well received, everything different from the common opinion, -- all these absurdities, as they call them, they collect together, and then they draw this conclusion, that all those are fools, who submit to any religion, since the word of God, as they say, contains so many absurd things. This raving madness prevailed then no doubt in the world: and the Prophet, by saying that right are the ways of Jehovah, means, that how much soever the ungodly may clamour, or murmur, or taunt, nothing is yet done by the Lord but what is right, and free from every blame and defect.

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However much then the ungodly may vomit forth slanders against the word of God, it is the same as if they threw dust into the air to darken the light of the sun; just so much they effect, he seems to say, by their audacity: for perfect rectitude will ever be found in the ways of the Lord; his word will ever be found free from every stain or defect. He then adds, And the just shall walk in them, but in them shall the ungodly stumble By saying that the just shall walk in them, he confirms the last sentence by experience, for the just really find the ways of the Lord to be right We ought also to be furnished with this assurance, if we would boldly repel all the impious calumnies, which are usually heaped together by profane men against the word of God: for if we know not what it is to walk in the ways of the Lord, we shall surely, as soon as anything is alleged against them, be suspended in doubt, or be wholly upset; for we see that many, not deeply rooted in the word of God, instantly quail, as soon as anything is said against it, because they know not what it is to walk in the ways of the Lord; but they who walk in the Lord's ways courageously fight against all the temptations of the world; they carry on the context that they may attain celestial life; they feel assured that though now miserable for a time, they shall yet be blessed, for they have embraced the grace of God in Christ; they are sustained too by their own conscience, so that they can look down on all the reproaches and slanders of the world, and proceed onward in their course. They then who thus walk in the ways of the Lord are unconquerable; yea, were the whole world to oppose them, and were the ungodly with their profane words to infect the whole atmosphere, the godly would still pursue their course until they reached the end. All the ways of Jehovah are therefore right, the just shall walk in them; but in them shall the ungodly stumble, or fall; for ksl, cashel, means both, but I prefer rendering it "stumble," as it seems more suitable to the design of the Prophet. The just then find a plain and an even way in the word of the Lord, and nothing stands in their path to obstruct their course, and by daily advances they attain that to which the Lord calls them, even their celestial inheritance. The just shall thus walk in the Lord's ways, because the Lord will lead them, as it were, by his hand; faith will be to them for hundred eyes, and also for wings: and hope, at the same time, sustains them; for them are armed with promises and encouragements; they have also stimulants, whenever the Lord earnestly exhorts them; they have, besides, in his threatenings, such terrors as keep them awake. Thus then the faithful find in the word of the Lord the best ways, and they follow them. But what of the ungodly? They imagine all doubts, even the least, to be mountains: for as soon as they meet with anything intricate or obscure, they are confounded, and says "I would gladly seek to know the Holy Scriptures but I meet with so many difficulties." Hence when a doubt is suggested, they regard it as a mountain; nay, they purposely pretend doubts, that they may have some excuse, when they wish to evade the truth, and turn aside that they may not follow the Lord. The ungodly, then, stumble in the ways of Jehovah. But this ought to be read adversatively, "Though the ungodly stumble, yet the just shall always walk in the ways of Jehovah;" which means, that there is no reason why the ungodly should stop or retard us by their continual stumbling, and by exclaiming that the word of God is full of what gives offence; for we shall find in it an even way, only let us ascribe to God this glory, that he is just, and that his ways are right. This is the meaning of the sentence. CALVIN’S COMMENTARY ON JOEL Calvin's Preface to Joel I proceed now to explain The Prophet Joel. The time in which he prophesied is uncertain. Some of the Jews imagine that he exercised his office in the time of Joram, king of Israel, because a dreadful famine then prevailed through the whole land, as it appears evident from sacred history; and as the Prophet record a famine, they suppose that his ministry must be referred to that time. Some think, that he taught under Manasseh, but they bring no reason for this opinion; it is, therefore, a mere conjecture. Others think that he performed his office as a teacher not only under one king, but that he taught, at the same time with Isaiah, under several kings. But as there is no certainty, it is better to leave the time in which he taught undecided; and, as we shall see, this is of no great importance. Not to know the time of Hosea would be to readers a great loss for there are many parts which could not be explained without a knowledge of history; but as to Joel there is, as I have said, less need of this; for the import of his doctrine is evident, though his time be obscure and uncertain. But we may conclude that he taught at Jerusalem, or at least in the kingdom of Judah. As Hosea was appointed a Prophet to the kingdom of Israel, so Joel had another appointment; for he was to labor especially among the Jews and not among the Ten Tribes: this deserves to be particularly noticed. Now the sum of the Book is this: At the beginning, he reproves the stupidity of the people, who, when severely smitten by God, did not feel their evils, but on the contrary grew hardened under them: this is one thing. Then he threatens far more grievous evils; as the people became so insensible under all their punishments, that they were not humbled, the Prophet declares that there were evils at hand much worse than those they had hitherto experienced: this is the second thing. Thirdly, he exhorts the people to repentance, and shows that there was required no common evidence of repentance; for they had not lightly offended God, but by their perverseness provoked him to bring on them utter ruin: since, then, their obstinacy had been so great, he bids them to come as suppliants with tears, with sackcloth, with mourning, with ashes, that they might obtain mercy; for they were unworthy of being regarded by the Lord, except they thus submissively humbled themselves: this is the third subject. The fourth part of the Book is taken up with promises; for he prophesies of the Kingdom of Christ, and shows, that though now all things seemed full of despair, yet God had not forgotten the covenant he made with the fathers; and that therefore Christ would come to gather the scattered remnants, yea, and to restore to life his people, though they were now lost and dead. This is the sum and substance. But we shall see, as we proceed, that the chapters have been absurdly and foolishly divided. He thus begins. Chapter 1 Lecture Thirty-eighth Joel 1:1-4 1. The word of the Lord that came to Joel the son of Pethuel. 2. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? 3. Tell ye your children of it, and let your children tell their children, and their children another generation. 4. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath the caterpiller eaten. The word of Jehovah which came to Joel, the son of Pethuel. He names here his father; it is hence probable that he was a man well known and of some celebrity. But who this Pethuel was, all now are ignorant. And what the Hebrews hold as a general rule, that a prophet is designated whenever his father's name is added, appears to me frivolous; and we see how bold they are in devising such comments. When no reason for anything appears to them, they invent some fable, and allege it as a divine truth. When, therefore, they are wont thus to trifle, I have no regard for what is held by them as a rule. But yet it is probable, that when the Prophets are mentioned as having sprung from this or that father, their fathers were men of some note. Now what he declared by saying, that he delivered the word of the Lord, is worthy of being observed; for he shows that he claimed nothing for himself, as an individual, as though he wished to rule by his own judgment, and to subject others to his own fancies; but that he relates only what he had received from the Lord. And since the Prophets claimed no authority for themselves, except as far as they faithfully executed the office divinely committed to them, and delivered, as it were from hand to hand, what the Lord commanded, we may hence feel assured that no human doctrines ought to be admitted into the Church. Why? Because as much as men trust in themselves, so much they take away from the authority of God. This preface then ought to be noticed, which almost all the Prophets use, namely, that they brought nothing of their own or according to their own judgment, but that they were faithful dispensers of the truth intrusted to them by God. And the word is said to have been to Joel; not that God intended that he alone should be his disciple, but because he deposited this treasure with him, that he might be his minister to the whole people. Paul also says the same thing, -- that to the ministers of the Gospel was committed a message for Christ, or in Christ's name, to reconcile men to God, (2 Corinthians 5:20;) and in another place he says, He has deposited with us this treasure as in earthen vessels,' (2 Corinthians 4:7.) We now understand why Joel says, that the word of the Lord was delivered to him, it was not that he might be the only disciple; but as some teacher was necessary, Joel was chosen to whom the Lord committed this office. Then the word of God belongs indeed indiscriminately to all; and yet it is committed to Prophets and other teachers; for they are, so to speak, as it were trustees (depositarii -- depositories.) As to the verb hyheie, there is no need of philosophizing so acutely as Jerome does: "How was the word of the Lord made?" For he feared lest Christ should be said to be made, as he is the word of the Lord. These are trifles, the most puerile. He could not, however, in any other way get rid of the difficulty but by saying that the word is said to be made with respect to man whom God addresses, and not with respect to God himself. All this, as ye must see, is childish; for the Prophet says here only, that

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the word of the Lord was sent to him, that is, that the Lord employed him as his messenger to the whole people. But after having shown that he was a fit minister of God, being furnished with his word, he speaks authoritatively, for he represented the person of God. We now see what is the lawful authority which ought to be in force in the Church, and which we ought to obey without dispute, and to which all ought to submit. It is then only that this authority exists, when God himself speaks by men, and the Holy Spirit employs them as his instruments. For the Prophet brings not forward any empty title; he does not say that he is a high priest of the tribe of Levi, or of the first order, or of the family of Aaron. He alleges no such thing, but says that the word of God was deposited with him. Whosoever then demands to be heard in the Church, must of necessity really prove that he is a preacher of God's word; and he must not bring his own devices, nor blend with the word anything that proceeds from the judgment of his own flesh. But first the Prophet reproves the Jews for being so stupid as not to consider that they were chastised by the hand of God, though this was quite evident. Hence they pervert, in my judgment, the meaning of the Prophet, who think that punishments are here denounced which were as yet suspended; for they transfer all these things to a future time. But I distinguish between this reproof and the denunciations which afterwards follow. Here then the Prophet reproaches the Jews, that having been so severely smitten, they did not gain wisdom; and yet even fools, when the rod is applied to their backs, know that they are punished. Since then the Jews were so stupid, that when even chastised they did not understand that they had to do with God, the Prophet justly reproves this madness. "Hear", he says, "ye old men; give ear, all ye inhabitants of the land, and declare this to your children". But the consideration of this passage I shall put off till tomorrow. Prayer. Grant, Almighty God that as almost the whole world give such loose reins to their licentiousness, that they hesitate not either to despise or to regard as of no value your sacred word -- Grant, O Lord that we may always retain such reverence as is justly due to it and to your holy oracles and be so moved whenever you deign to address us that being truly humbled, we may be raised up by faith to heaven, and by hope gradually attain that glory which is as yet hid from us. And may we at the same time so submissively restrain ourselves, as to make it our whole wisdom to obey you and to do you service, until you gather us into your kingdom, where we shall be partakers of your glory, through Christ our Lord. Amen. Lecture Thirty-ninth. Hear this, ye old men; and give ear, all ye inhabitants of the land: has this been in your days, and in the days of your fathers? This declare to your children and your children to their children, and their children to the next generation: the residue of the locust has the chafer eaten, and the residue of the chafer has the cankerworm eaten, and the residue of the cankerworm has the caterpillar eaten. I have in the last Lecture already mentioned what I think of this passage of the Prophet. Some think that a future punishment is denounced; but the context sufficiently proves that they mistake and pervert the real meaning of the Prophet; for, on the contrary, he reproves here the hardness of the people, -- that they fell not their plagues. And as men are not easily moved by God's judgments, the Prophet here declares that God had executed such a vengeance as could not be regarded otherwise than miraculous; as though he said, "God often punishes men, and it behooves them to be attentive as soon as he raises up his finger. But common punishments are wont to be unheeded; men soon forget those punishments to which they have been accustomed. God has, however, treated you in an unusual manner, having openly as it were put forth his hand from heaven, and brought on you punishments nothing less than miraculous. Ye must then be more than stupid, if ye perceive not that you are smitten by God's hand." This is the true meaning of the Prophet, and may be easily gathered from the words. Hear, ye old men, he says. He expressly addresses the old, because experience teaches men much; and the old, when they see anything new or unusual, must know, that it is not according to the ordinary course of things. He who has past his fiftieth or sixtieth year, and sees something new happening which he had never thought of, doubtless acknowledges it as the unusual work of God. This is the reason why the Prophet directs here his discourse to the old; as though he said, "I will not terrify you about nothing; but let the old hear, who have been accustomed for many years to many revolutions; let them now answer me, whether in their whole life, which has been an age on the earth, have they seen any such thing " We now perceive the design of the Prophet; for he intended to awaken the Jews that they might understand that God had put forth his hand from heaven, and that it was impossible to ascribe what they had seen with their eyes to chance or to earthly causes, but that it was a miracle. And his object was to make the Jews at length ashamed of their folly in not having hitherto been attentive to God's punishments, and in having always flattered themselves, as though God slept in heaven, when yet he so violently thundered against them, and intended by an extraordinary course to move them, that they might at last perceive that they were summoned to judgment. He afterwards adds, And all ye inhabitants of the land. Had the Prophet addressed only the old, some might seize on some pretext for their ignorance; hence he addressed and from the least to the greatest; and this he did, that the young might not exempt themselves from blame in proceeding in their obstinacy and in thus mocking God, when he called them to repentance. Hear, he says, all ye inhabitants of the land; has this been in your days or in the days of your fathers? He says first, has such a thing been in your days, for doubtless what happens rarely deserves a greater consideration. It is indeed true that foolish men are blind to the daily works of God; as the favor of God in making his sun to rise daily is but little thought of by us. This happens through our ingratitude; but our ingratitude is doubled, and is much more base and less excusable, when the Lord works in an unwonted manner, and we yet with closed eves overlook what ought to be deemed a miracle. This dullness the Prophet now reproves, Has such a thing, he says, "happened in your days, or in the days of your fathers? Ye can recall to mind what your fathers have told you. It is certain that for two ages no such thing has happened. Your torpidity then is extreme, since ye neglect this judgment of God, which from its very rareness ought to have awakened your minds." He then adds, Tell it to your children, your children to their children, their children to the next generation. In this verse the Prophet shows that the matter deserved to be remembered, and was not to be despised by posterity, even for many generations. It appears now quite clear that the Prophet threatens not what was to be, as some interpreters think; it would have been puerile: but, on the contrary, he expostulates here with the Jews, because they were so slothful and tardy in considering God's judgments; and especially as it was a remarkable instance, when God employed not usual means, but roused, and, as it were, terrified men by prodigies. Of this then tell: for lyh olie means no other thing than tell or declare this thing to your children;' and further, your children to their children. When anything new happens, it may be, that we are at first moved with some wonder; but our feeling soon vanishes with the novelty, and we disregard what at first caused great astonishment. But the Prophet here showed, that such was the judgment of God of which he speaks, that it ought not to have been overlooked, no, not even by posterity. Let your children, he says, declare it to those after them, and their children to the fourth generation: it was to be always remembered. He adds what that judgment was, -- that the hope of food had for many years disappointed them. It often happened, we know, that locusts devoured the standing corn; and then the chafers and the palmer worms did the same: these were ordinary events. But when one devastation happened, and another followed, and there was no end; when there had been four barren years, suddenly produced by insects, which devoured the growth of the earth; -- this was certainly unusual. Hence the Prophet says, that this could not have been chance; for God intended to show to the Jews some extraordinary portent, that even against their will they might observe his hand. When anything trifling happens, if it be rare, it will strike the attention of men; for we often see that the world makes a great noise about frivolous things. But this wonder, says the Prophet, "ought to have produced effect on you. What then will ye do, since ye are starving, and the causes are evident; for God has cursed your land, and brought these insects, which have consumed your food before your eyes. Since it is so, it is surely the time for you to repent; and you have been hitherto very regardless having overlooked God's judgments, which have been so remarkable and so memorable." Let us now proceed. Joel 1:5 5. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. The Prophet adds this verse for the sake of amplifying; for when God sees men either contemptuously laughing at or disregarding his judgments, he derides them; and this mode the Prophet now adopts. Ye drunkards,' he says, awake, and weep and howl.' In these words he addresses, on the subject in hand, those who had willfully closed their eyes to judgments so manifest. The Jews had become torpid, and had covered themselves over as it were with hardness; it was then necessary to draw them forth as by force into the light. But the Prophet accosts the drunkards by name; and it is probable that this vice was then very common among the people. However that might be, the Prophet by mentioning this instance shows more convincingly, that there was no pretense for passing by things, and that the Jews could not excuse their indifference if they took no notice; for the very drunkards, who had degenerated from the state of men, did themselves feel the calamity, for the wine had been cut off from their mouth. And this expression of the Prophet, "Awake", ought to be noticed; for the drunkards, even while awake, are asleep, and also spend a great portion of

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time in sleep. The Prophet had this in view, that men, though not endued with great knowledge, but even void of common sense, could no longer flatter themselves; for the very drunkards, who had wholly suffocated their senses, and had become thus estranged in their minds, did yet perceive the judgment of God; though drowsiness held them bound, they were yet constrained to awake at such a manifest punishment. What then does this ignorance mean, when ye see not that you are smitten by God's hand? To the same purpose are the words, Weep and howl. Drunkards, on the contrary, give themselves up to mirth, and intemperately indulge themselves; and there is nothing more difficult than to make them to feel sorrow; for wine so infatuates their senses, that they continue to laugh in the greatest calamities. But the Prophet says, Weep and howl, ye drunkards! What then ought sober men to do? He then adds, Cut off is the wine from your mouth. He says not, "The use of wine is taken away from you;" but he says, from your mouth. Though no one should think of vineyards or of winecellars or of cups, yet they shall be forced, willing or unwilling, to feel the judgment of God in their mouth and in their lips. This is what the Prophet means. We then see how much he aggravates what he had said before: and we must remember that his object was to strike shame into the people, who had become thus torpid with regard to God's judgments. As to the word sys osis, some render it new wine. ss osas is to press; and hence sys osis is properly the wine that is pressed in the wine-vat. New wine is not what is drawn out of the bottle, but what is pressed out as it were by force. But the Prophet, I have no doubt, includes here under one kind every sort of wine. Let us go on. Joel 1:6-7 6. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. 7. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white. Of what some think, that punishment, not yet inflicted, is denounced here on the people, I again repeat, I do not approve; but, on the contrary, the Prophet, according to my view, records another judgment of God, in order to show that God had not only in one way warned the Jews of their sins, that he might restore them to a right mind; but that he had tried all means to bring them to the right way, though they proved to have been irreclaimable. After having then spoke of the sterility of the fields and of other calamities, he now adds that the Jews had been visited with war. Surely famine ought to have touched them, especially when they saw that evils, succeeding evils, had happened for several years contrary to the usual course of things, so that they could not be imputed to chance. But when God brought war upon them, when they were already worn out with famine, must they not have been more than insane in mind, to have continued astonied at God's judgments and not to repent? Then the meaning of the Prophet is, that God had tried, by every means possible, to find out whether the Jews were healable, and had given them every opportunity to repent, but that they were wholly perverse and untamable. Then he says, Verily a nation came up. The particle ky ki is not to be taken as a causative, but only as explanatory, Verily, or surely, he says, a nation came up; though an inference also is not amiss, if it be drawn from the beginning of the verse: Hear, ye old men, and tell your children;' what shall we tell? Even this, that a nation, etc. But in this form also ky ki would be exegetical, and the sense would be the same. This much as to the meaning of the passage. A nation, then, came up over my land. God here justly claims the land of Canaan as his own heritage, and does so designedly, that the Jews might more clearly know that he was angry with them; for their condition would not have been worse than that of other nations, had not God resolved to punish them for their sins. There is here then an implied comparison between Judea and other countries, as though the Prophet said, "How comes it, that your land is wasted by wars and many other calamities, while other countries are at rest? This land is no doubt sacred to God, for he has chosen it for himself, that he might rule in it; he has here his own habitation: it then must be that there is some cause for God's wrath, as your land is so miserably wasted, when other lands enjoy tranquillity." We now perceive what the Prophet means. A nation, he says, came up upon my land, and what then? God could surely have prevented this; he could have defended his own land, of which he was the keeper, and which was under his protection: how then had it happened that enemies with impunity inundated this land, having marched into it and utterly laid it waste, except that it had been forsaken by the Lord himself? A nation, he says, came up upon my land, strong and without number; and further, who had the teeth of a lion, the jaw-bones of a young lion. The nations had no strength which God could not in an instant have broken down, nor had he need of mighty auxiliaries, for he could by a nod only have reduced to nothing whatever men might have attempted: when, therefore, the Assyrians so impetuously assailed the Jews they were necessarily exposed to the wantonness of their enemies, for they were unworthy of being protected, as hitherto, by the hand of God. He afterwards adds, that his vine had been exposed to desolation and waste, his fig-tree to the stripping of the bark. God speaks not here of his own vine, as in some other places, in which he designates his Church by this term; but he calls everything on earth his own, as he calls the whole race of Abraham his children: and he thus reproaches the Jews for having reduced themselves to such wretchedness through their own fault; for they would have never been spoiled by their enemies, had not God, who was wont to defend then, previously rejected them; for there was nothing in their land which he did not claim as his own; as he had chosen the people, so he had consecrated the land to himself. Whatsoever, then, enlisted in Judea, was, as it were, sacred to God. Now when both the vines and the fig-trees were exposed to the depredations of the unbelieving, it was certain that God no longer ruled there. How so? Even because the Jews had expelled him. He afterwards enlarges on the same subject; for what follows, By denuding he has denuded it and cast it away, is not a mere narrative; the Prophet here declares not simply what had taken place; but as we have already said, adduces more proof, and tries to awaken the drowsy senses of the people, yea, to arouse them from that lethargy by which the minds of all had been seized; hence it is that he uses in his teaching so many expressions. This is the reason why he says that the vine and the fig-tree had been denuded, and also that the leaves had been taken away, that the branches had been made bare and white; so that there remained neither produce nor growth. Many interpreters join these three verses with the former, as if the Prophet now expressed what he had said before of the palmer worm, the chafer, and the locust; for they think that he spake allegorically when he said that all the fruits of the land had been consumed by the locusts and the chafers. They therefore add, that these locusts, or chafers, or the palmer worms, were the Assyrians, as well as the Persian and the Greeks, that is, Alexander of Macedon and the Romans: but this is wholly a strained views so that there is no need of a long argument; for any one may easily perceive that the Prophet mentions another kind of punishments that he might in every way render the Jews inexcusable who were not roused by judgments so multiplied, but remained still obstinate in their vices. Let us now proceed. Joel 1:8 8. Lament like a virgin girded with sackcloth for the husband of her youth. The Prophet now addresses the whole land. Lament, he says; not in an ordinary way, but like a widow, whose husband is dead, whom she had married when young. The love, we know, of a young man towards a young woman, and so of a young woman towards a young man, is more tender than when a person in years marries an elderly woman. This is the reason that the Prophet here mentions the husband of her youth; he wished to set forth the heaviest lamentation, and hence he says "The Jews ought not surely to be otherwise affected by so many calamities, than a widow who has lost her husband while young, and not arrived at maturity, but in the flower of his age." As then such widows feel bitterly their loss, so the Prophet has adduced their case. The Hebrews often call a husband vl bol, because he is the lord of his wife and has her under his protection. Literally it is, "For the lord of her youth;" and hence it is, that they also called their idols vlym bolim, as though they were as we have often said in our comment on the Prophet Hosea, their patrons. The sum of the whole is, That the Jews could not have continued in an unconcerned state, without being void of all reason and discernment; for they were forced, willing or unwilling, to feel a most grievous calamity. It is a monstrous thing, when a widow, losing her husband when yet young, refrains from mourning. Now then, since God had afflicted his land with so many evils, he wished to bring on them, as it were, the grief of widowhood. It follows -Joel 1:9 9. The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord's ministers, mourn. Here, in other words, the Prophet paints the calamity; for, as it has been said, we see how great is the slowness of men to discern God's judgments; and the Jews, we know, were not more attentive to them than we are now. It was, therefore, needful to prick them with various goads, as the Prophet now does, as though he said, "If ye are not now concerned for want of food, if ye consider not even what the very drunkards are constrained to feel, who perceive not the evil at a distance, but taste it in their lips -- if all these things are of no account with you, do at least look on the temple of God, which is now destitute of its ordinary services; for through the sterility of your fields, through so great a scarcity, neither bread nor wine is offered. Since then ye see that the worship of God has ceased, how is it you yourselves still remain?

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Why is it that ye perceive not that God's fury is kindled against you? For surely except God had been most grievously offended, he would at least have had some regard for his own worship; he would not have suffered his temple to remain without sacrifices." The Jews, we know, daily poured their libations, and offered meat-offerings. When, therefore, Joel mentions mnchh meneche and libation, he doubtless meant to show that the worship of God was nearly abolished. But God would have never permitted such a thing, had he not been grievously offended by the sins of men. Hence the indifference, or rather the stupidity of the people, is more clearly proved, inasmuch as they perceived not the signs of God's wrath made evident even in the very temple. It follows -Joel 1:10 10. The field is wasted, the land mourns; for the corn is wasted: the new wine is dried up, the oil languishes. The Prophet goes on here with the same subject, and uses these many words to give more effect to what he said; for he knew that he addressed the deaf, who, by long habit, had so hardened themselves that God could effect nothing, at least very little, by his word. This is the reason why the Prophet so earnestly presses a subject so evident. Should any one ask what need there was of so many expressions, as it seems to be a needless use of words; I do indeed allow that all that the Prophet wished to say might have been expressed in one sentence, as there is here nothing intricate: but it was not enough that what he said should be understood, except the Jews applied it to themselves, and perceived that they had to do with God; and to make this application they were not disposed. It is not then without reason that the Prophet labors here, and enforces the same thing in many words. Hence he says, The field is wasted, and the land mourns; for the corn has perished, for dried up has the wine, for destroyed has been the oil. And by these words he intimates that they seeing saw nothing; as though he said, "Let necessity extort mourning from you; ye are indeed starving, all complain of want, all deplore the need of bread and wine; and yet no one of you thinks whence this want is, that it is from the hand of God. Ye feel it in your mouth, ye feel it in your palate, ye feel it in your throat, ye feel it in your stomach; but ye feel it not in your heart." In short, the Prophet intimates that the Jews were void of right understanding; they indeed deplored their famine, but they were like brute beasts, who, when hungry, show signs of impatience. So the Jews mourned, because their stomach disquieted them; but they knew not that the cause of their want and famine was their sins. It afterwards follows -Joel 1:11 11. Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The Prophet says nothing new here, but only strengthens what he had said before, and is not wordy without reason; for he intends here not merely to teach, but also to produce an effect: And this is the design of heavenly teaching; for God not only wishes that what he says may be understood, but intends also to penetrate into our hearts: and the word of God, we know, consists not of doctrine only, but also of exhortations, and threatenings, and reproofs. This plan then the Prophet now pursues: Ye husband men, he says, be ashamed, and ye vinedressers, howl; for perished has the harvest of the field. The sum of the whole is, that the Jews, as we have already said, could by no excuse cover their indifference; for their clamor was everywhere heard, their complaints everywhere resounded, that the land had become a waste, that they were themselves famished that they were afflicted with many calamities; and yet no one acknowledged that God, who visited them for their sins, was the author. But what remains I shall put off until to-morrow. Prayer Grant, Almighty God, that as you invites us daily by various means to repentance, and continues also to urge us, because you see our extreme tardiness, -- O grant that we may at length be awakened from our indifference, and suffer us not to be inebriated by the charms of Satan and the world; but by your Spirit rouse us to real groaning, that, being ashamed of ourselves, we may flee to your mercy, and doubt not but that you will be propitious to us, provided with a sincere heart we call on you, and seek that reconciliation which you daily offer to us by thy Gospel in the name of your only begotten Son. Amen. Joel 1:12 12. The vine is dried up, and the fig tree languishes; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men. Lecture Fortieth The Prophet now concludes his subjects which was, that as God executed judgments so severe on the people, it was a wonder that they remained stupefied, when thus reduces to extremities. The vine, he says, has dried up, and every kind of fruit; he adds the fig-tree, afterwards the rmvn remun, the pomegranate, (for so they render it,) the palm, the apple-tree, and all trees. And this sterility was a clear sign of God's wrath; and it would have been so regarded, had not men either wholly deceived themselves, or had become hardened against all punishments. Now this anaisthesia (insensibility) is as it were the very summit of evils; that is, when men feel not their own calamities, or at least understand not that they are inflicted by the hand of God. Let us now proceed -Joel 1:13-15 13. Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is with holden from the house of your God. 14. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, 15. Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Now the Prophet begins to exhort the people to repentance. Having represented them as grievously afflicted by the hand of God, he now adds that a remedy was at hand, provided they solicited the favor of God; and at the same tine he denounces a more grievous punishment in future; for it would not have been enough that they had been reminded of their calamities and evils, except they also feared in time to come. Hence the Prophet, that he might the more move them, says, that the hand of God was still stretched out, and that there was something worse nigh at hand, except they of themselves anticipated it. This is the purport of the whole. I now come to the words. Be girded, lament and howl, he says, ye priests, the ministers of the altar. The verb chgrv chegeru may be explained in two ways. Some understand it thus "Gird yourselves with sackcloth;" for shortly after he says with sackcloth, or in sackcloth. But we may take it as simply meaning, gird yourselves, that is, Hasten; for this metaphorical expression often occurs. As to the drift of the passage, there is but little difference, whether we read, "Gird yourselves with sackcloth," or, "Hasten." And he addresses the priests, though a common and general exhortation to the whole people afterwards follows. But as God made them the leaders of his people, it behaved them to afford others an example. It is the common duty of all the godly to pray for and to further the salvation of their brethren; but it is a duty especially enjoined on the ministers of the word and on pastors. So also, when God calls those to repentance who preside over others, they ought to lead the way, and for two reasons; -- first, because they have not been in vain chosen by the Lord for this end, that they might outshine others, and be as luminaries; -- secondly, because they who bear any public office ought to feel a double guilty when the Lord visits public sins with judgment. Private men indeed sin; but in pastors there is the blame of negligence, and still more, when they deviate even the least from the right way, a greater offense is given. Rightly then does the Prophet begin with the priests, when he bids the whole people to repent. And he not only bids them to put on sackcloth, but commands them also, as we shall see, to proclaim a fast, and then to call an assembly: ye priests, he says, be girded, and put on sackcloth, wail, howl, and pass the night in sackcloth; and then he calls them the ministers of the altar and the ministers of God, but in a different sense; for the Prophet does not substitute the altar for God, as he would thus have formed an idol; but they are called the ministers of the altar, because they offered there sacrifices to God. They are indeed with strict propriety the ministers of God; but as the priests, when they sacrificed, stood in the presence of God, and as the altar was to them as it were the way of access to him, they are called the ministers of the altar. He calls them, at the same time, the ministers of God, and, as it has been stated, they are properly so called. But he says here 'lhy alei (my God.) The iod, my, is by some omitted, as if it were a servile letter, but redundant. I, however, doubt not but that the Prophet here mentions Him as his God; for he thus intended to claim more authority for his doctrine. His concern or his contest was with the whole people; and they, no doubt, in their usual ways proudly opposed against him the name of God as their shield. "What! are we not the very people of God?" Hence the Prophet, in order to prove this presumption false, sets forth God as being on his side. He therefore says, The ministers of my God.' Had any one objected and said, that he was in common the God of the whole people, the Prophet had a ready answer, -- "I am specially sent by Him, and sustain his person, and plead the cause which he has committed to me: He is then my God and not yours." We now then see the Prophet's meaning in this expression. He now adds, for cut off is offering and libation from the house of our God. He

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confesses Him at the same time to be their God with reference to the priesthood; for nothing, we know, was presumptuously invented by the Jews, as the temple was built by Godly command, and sacrifices were offered according to the rule of the law. He then ascribes to the priesthood this honor, that God ruled in the temple; for God, as we have already said, approved of that worship as having proceeded from his word: and to this purpose is that saying of Christ, We know what we worship.' But yet the priests did not rightly worship God; for though their external rites were according to the command of God, yet as their hearts were polluted, it is certain that whatever they did was repudiated by God, until, being touched with the fear of his judgment, they fled to his mercy, as the Prophet now exhorts them to do. He afterwards adds, sanctify a fast, call an assembly, gather the old, all the inhabitants of the land. qds kodash means to sanctify and to prepare; but I have retained its proper meaning, sanctify a fast; for the command had regard to the end, that is, sanctification. Then a fast proclaim -- for what purpose? That the people might purge themselves from all their pollutions, and present themselves pure and clean before God. Call an assembly. It appears that there was a solemn convocation whenever a fast was proclaimed among the people: for it was not enough for each one privately at home to abstain from food, except all confessed openly, with one mouth and one consent, that they were guilty before God. Hence with a fast was connected a solemn profession of repentance. The uses and ends of a fast, we know, are various: but when the Prophet here speaks of a solemn fast, he doubtless bids the people to come to it suppliantly, as the guilty are wont to do, who would deprecate punishment before a judge, that they may obtain mercy from him. In the second chapter there will be much to say on fasting: I only wish now briefly to touch on the subject. He afterwards bids the old to be gathered, and then adds, All the inhabitants of the land. But he begins with the old, and justly so, for the guilt of the old is always the heaviest. But this word relates not to age as in a former instance. When he said yesterday, Hear ye, the aged,' he addressed those who by long experience had learnt in the world many things unknown to the young or to men of middle age. But now the Prophet means by the old those to whom was intrusted the public government; and as through their slothfulness they had suffered the worship of God and all integrity to fall into decay, rightly does the Prophet wish them to be leaders and precursors to the people in their confession of repentance; and further, it behaved them, on account of their office, as we have said of the priests, to lead the way. Joel at the same time shows that the whole people were implicated in guilt, so that none could be excepted, for he bids them all to come with the elders. Call them, he says, to the house of Jehovah your God, and cry ye to Jehovah. We hence learn why he had spoken of fasting and of sackcloth, even that they might humbly deprecate God's wrath; for fasting of itself would have been useless, and to put on sackcloth, we know, is in itself but an empty sign: but prayer is what the Prophet sets here in the highest rank, and fasting is only an appendage, and so is sackcloth. Whosoever then puts on sackcloth and withholds prayer, is guilty of mockery; and no one can derive any good from mere fasting; but when fasting and sackcloth are added to prayer, and are as it were handmaids, then they are not uselessly practiced. We may then observe, that the end of fasting and sackcloth was no other, than that the priests together with the whole people, might present themselves suppliantly before God, and confess themselves worthy of destruction, and that they had no hope except from his gratuitous mercy. This is the meaning. It now follows, Alas the day! for nigh is the day of Jehovah. Here the Prophet, as it was at first stated, threatens something worse in future than what they had experienced. He has hitherto been showing their torpidity; now he declares that they had not yet suffered all their punishments, but tha they turned seasonably to God. And he now exclaims, as though the day of Jehovah was before his eyes, and he calls it the day of Jehovah, because in that day God would stretch-forth his hand to execute judgment; for while he tolerates men or bears with their sins, he seems not to rule in the world. And though this mode of speaking is common enough in Scripture, it ought yet to be carefully noticed; for all seem not to understand that God calls that his own day, when he will openly shine forth and appear as the judge of the world: but as long as he spares us, his face seems to be hidden from us; yea, he seems not to govern the world. The Prophet therefore declares here that the day of the Lord was at hand; for it cannot be, but that the Lord must at length rise up and ascend his throne to punish men, though for a time he may connive at them. But the interjection, expressive of grief, intimates that the judgment, of which the Prophet speaks, was not to be despised, for it would be dreadful; and he wished to strike terror into the Jews, for they were too secure. And he says, The day is nigh, that they might not procrastinate, as they were wont to do, from day to day: for though men be touched by God's judgments they yet even desire time to be prolonged to them, and they come very tardily to God. Hence the Prophet, that he might correct this their great slothfulness, says that the day was nigh. He adds, ksd msdy yvv' kashed meshadi ibu as a desolation from the Almighty will it come.' The word sdy shadi signifies a conqueror; but it proceeds from the verb sdd shadad; and this in Hebrew means "to desolate," or "to destroy." The powerful and the conqueror is called sdy shadi; and hence they call God sdy shadi, on account of his power. Some derive it from udder: then they call God sdy shadi as though Scripture gave him this name, because from him flows all abundance of good things as from a fountain. But I rather refer this name to his strength and power, for the Jews, we know, gloried in the name of God as one armed to defend their safety. Whenever then the Prophets said that God was sdy shadi, the people laid hold on this as a ground for false confidence, "God is almighty, we are then secure from all evils." But yet this confidence was not founded on the promises: and it was, we know, an absurd and profane presumption to have thus abused the name of God. Since then the Jews foolishly pricked themselves on this, that God had adopted them for his people, the prophet says here, "There will come a desolation from the Almighty;" that is, "God is Almighty, but ye are greatly deceived in thinking that your safety is secured by his power; for he will, on the contrary, be opposed to you, inasmuch as ye have provoked his wrath." It follows -Joel 1:16-17 16. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? 17. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. He repeats the same thing as before, for he reproaches the Jews for being so slow to consider that the hand of God was against them. Has not the meat, he says, been cut off before our eyes? joy and exultation from the house of our God? Here he chides the madness of the Jews, that they perceived not things set before their eyes. He therefore says that they were blind in the midst of light, and that their sight was such, that seeing they saw nothing: they surely ought to have felt distressed, when want reached the temple. For since God had commanded the first-fruits to be offered to him, the temple ought not by any means to have been without its sacrifices; and though mortals perish a hundred times through famine and want, yet God ought not to be defrauded of his right. When, therefore, there was now no offering nor libation, how great was the stupidity of the people not to feel this curse, which ought to have wounded them more than if they had been consumed a hundred times by famine? We see then the design of the Prophet's words, that is, to condemn the Jews for their stupidity; for they considered not that a most grievous judgment was brought on them, when the temple was deprived of its usual sacrifices. He afterwards adds, that joy and gladness were taken away: for God commanded the Jews to come to the temple to give thanks and to acknowledge themselves blessed, because he had chosen his habitation among them. Hence this expression is so often repeated by Moses, Thou shalt rejoice before thy God;' for by saying this, God intended to encourage the people the more to come cheerfully to the temple; as though he said, "I certainly want not your presence, but I wish by my presence to make you glad." But now when the worship of God ceased, the Prophet says, that joy had been also abolished; for the Jews could not cheerfully give thanks to God when his curse was before their eyes, when they saw that he was their adversary, and also when they were deprived of the ordinances of religion. We now then perceive why the Prophet joins joy and gladness with oblations: they were the symbols of thanksgiving. He shows the cause of the evil, Rotted have the grains in the very furrows. For they call seeds phrdvt peredut from the act of scattering. He then calls grains by this name, because they are scattered; and he says that they rotted in the fields when they ought to have germinated. He then adds, The granaries halve become desolated and the barns have been pulled down; for there was no use for them. Hence we conclude, that sterility had become most grievousand perpetual; for if the people had been only afflicted by famine for a few harvests or for one year, the Prophet would not have spoken thus. The famine must then have been, as it has been already stated for a long time. Let us now proceed -Joel 1:18 18. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate. The Prophet amplifies his reproof, that even oxen as well as other animals felt the judgment of God. There is then here an implied comparison between the feeling of brute animals and the insensibility of the people, as though he said, "There is certainly more intelligence and reason in oxen and other brute animals than in you; for the herds groan, the flocks groan, but ye remain stupid and confounded. What does this mean?" We then see that the Prophet here compares the stupidity of the people with the feeling of animals, to make them more ashamed.

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How, he says, has the beast groaned? The question serves to show vehemence; for if he had said in the form of a narrative, that the animals groaned, that the cattle were confounded, and that the flocks perished, the Jews would have been less affected; but when he exclaims and, moved with astonishment, speaks interrogatively, How does the beast groan? He, no doubt, wished to produce an effect on the Jews, that they might perceive the judgment of God, which they had before passed by with their eyes closed, though it was quite manifest. It follows -Joel 1:19-20 19. O Lord, to you will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. 20. And the beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. When the Prophet saw that he succeeded less than he expected, leaving the people, he speaks of what he would do himself, I will cry to thee, Jehovah. He had before bidden others to cry, and why does he not not press the same thing? Because he saw that the Jews were so deaf and listless as to make no account of all his exhortations: he therefore says, "I will cry to thee, Jehovah; for they are touched neither by shame nor by fear. Since they throw aside every regard for their own safety, since they account as nothing my exhortations I will leave them, and will cry to thee;" which means this, -- "I see, Lord, that all these calamities proceed from thy hand; I will not howl as profane men do, but I will ascribe them to thee; for I perceive thee to be acting as a judge in all the evils which we suffer." Having then before declared that the Jews were more tardy than brute animals and having reproached them for feeling less acutely than oxen and sheep, the Prophet now says, that though they all remained obstinate, he would yet do what a pious man and a worshipper of God ought to do, I will cry to thee -- Why? Because the fire has consumed the pastures, or the dwellings, of the wilderness. He here again gives an awful record of God's judgments. Though the heat may burn up whole regions, yet we know that pasture-lands do not soon wither, especially on mountains; and of such cold pastures he speaks here. We know that however great may be the fertility of mountains, yet coolness prevails there, and that, in the greatest drought, the mountainous regions are ever green. But the Prophet tells us here of an unusual thing, that the dwellings of the wilderness were burnt up. Some render n'vt naut pastures; others, dwellings: but as to the meaning, we may read either; for the Prophet refers here to cold and humid regions, which never want moisture in the greatest heats. Some render the word, the beautiful or fair spots of the wilderness, but improperly. He doubtless means pastures, or dwellings, or folds. The fire then has consumed the dwellings, or pastures of the wilderness. This was not usual; it did not happen according to the ordinary course of nature: it then follows that it was a miracle. This is the reason why the Prophet says, that it was now time to cry to God; for it did not appear to be fortuitous, that the heat had burnt up regions which were moist and well-watered. The flame, he says hath burnt up all the trees of the field. He afterwards adds The beasts of the field will also cry (for the verb is in the plural number;) the beasts then will cry. The Prophet expresses here more clearly what he had said before that though the brute animals were void of reasons they yet felt God's judgment, so that they constrained men by their example to feel ashamed, for they cried to God: the beasts then of the field cry. He ascribes crying to them, as it is elsewhere ascribed to the young ravens. The young ravens, properly speaking, do not indeed call on God; and yet the Psalmist says so, and that, because they confess, by raising up their bills, that there is no supply for their want except God supports them. So also the Prophet mentions here the beasts as crying to God. It is indeed a figure of speech, called personification; for this could not be properly said of beasts. But when the beasts made a noise under the pressure of famine, was it not such a calling on God as their nature admitted? As much then as the nature of brute animals allows, they may be said to seek their food from the Lord, when they send forth lamentable cries and noises, and show that they are oppressed with famine and want. When, therefore, the Prophet attributes crying to beasts, he at the same time reproaches the Jews with their stupidity, that they did not call on God. "What do you mean," he says. "See the brute animals; they show to you what ought to be done; it is at least a teaching that ought to have effect on you. If I and the other prophets have lost all our labor, if God has in vain performed the office of a teacher among you, let the very oxen at least be your teachers; to whom indeed it is a shame to be disciples, but it is a greater shame not to attend to what they teach you; for the oxen by their example lead you to God." We now perceive how much vehemence there is in the Prophet's words, when he says, Even the beasts of the field will cry to God; for the streams of waters have dried up, and the fire has consumed the dwellings, or the pastures of the wilderness. He again teaches what I have lately stated, that sterility proceeded from the evident judgment of God, and that it ought to have struck dread into men, for it was a sort of miracle. When, therefore the courses of waters dried up on the mountains, how could it be deemed natural? 'phyqym aphikim mean courses of waters or valleys through which the waters run. The Prophet here refers, no doubt, to those regions which, through the abundance of water, always retain their fertility. When, therefore, the very valleys were burnt up, they ought surely to own that something wonderful had happened. On this account, he ascribes crying to herds and brute animals, and not any sort of crying, but that by which they called on God. What remains we shall defer till to-morrow. Prayer. Grant, Almighty God, that as you see us to be surrounded with the infirmity of our flesh, and so held by, and, as it were, overwhelmed with, earthly cares, that we can hardly raise up our hearts and minds to you, -- O grant, that being awaked by your word and daily warnings, we may at length feel our evils, and that we may not only learn by the stripes you inflict on us, but also of our own accord, summon ourselves to judgment presence, being our own judges; so that we may anticipate thy displeasure, and thus obtain that mercy which you best promised to all, who, turning only to you, deprecate your wrath, and also hope for your favor, through the name of one Lord Jesus Christ. Amen. Chapter 2 Lecture Forty-first Joel 2:1-11 1. Blow the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord comes, for it is nigh at hand; 2. A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations 3. A fire devours before them; and behind them a flame burns: the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them. 4. The appearance of them is as the appearance of horses; and as horsemen, so shall they run. 5. Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devours the stubble, as a strong people set in battle array. 6. Before their face the people shall be much pained: all faces shall gather blackness. 7. They shall run like mighty men; they shall climb the wall like men of war; and they shall march everyone on his ways, and they shall not break their ranks: 8. Neither shall one thrust another; they shall walk everyone in his path: and when they fall upon the sword, they shall not be wounded. 9. They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief. 10. The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining: 11. And the Lord shall utter his voice before his army: for his camp is very great: for he is strong that executes his word: for the day of the Lord is great and very terrible; and who can abide it? This chapter contains serious exhortations, mixed with threatening; but the Prophet threatens for the purpose of correcting the indifference of the people, whom we have seen to have been very tardy to consider God's judgments. Now the reason why I wished to join together these eleven verses was, because the design of the Prophet in them is no other than to stir up by fear the minds of the people. The object of the narrative then is, to make the people sensible, that it was now no time for taking rest; for the Lord, having long tolerated their wickedness, was now resolved to pour upon them in full torrent his whole fiery. This is the sum of the whole. Let us now come to the words. Sound the trumpet, he says, in Zion; cry out in my holy mountain; let all the inhabitants of the earth tremble. The Prophet begins with an exhortation. We know, indeed that he alludes to the usual custom sanctioned by the law; for as on festivals trumpets were sounded to call the people, so also it was done when anything extraordinary happened. Hence the Prophet addresses not each individually; but as all had done wickedly, from the least to the greatest, he bids the whole assembly to be called, that they might in common own themselves to be guilty before God, and deprecate his vengeance. It is the same as though the Prophet had said that there was no one among the people who could exempt himself from blame, for iniquity had prevailed through the whole body. But this passage shows that when any judgment of God is impending, and tokens of it appear, this remedy ought to be used, namely, that all must publicly assemble and confess themselves worthy of punishments and at the same time flee to the mercy of God. This, we know, was, as I have already said, formerly enjoined on the people; and this practice has not been abolished by the

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gospel. And it hence appears how much we have departed from the right and lawful order of things; for at this day it would be new and unusual to proclaim a fast. How so? Because the greater part are become hardened; and as they know not commonly what repentance is, so they understand not what the profession of repentance means; for they understand not what sin is, what the wrath of God is, what grace is. It is then no wonder that they are so secure, and that when praying for pardon is mentioned, it is a thing wholly unknown at this day. But though people in general are thus stupid, it is yet our duty to learn from the Prophets what has always been the actual mode of proceeding among the people of God, and to labor as much as we can, that this may be known, so that when there shall come an occasion for a public repentance, even the most ignorant may understand that this practice has ever prevailed in the Church of God, and that it did not prevail through inconsiderate zeal of men, but through the will of God himself. But he bids the inhabitants of the land to tremble. By these words he intimates, that we are not to trifle with God by vain ceremonies but to deal with him in earnest. When therefore, the trumpets sound, our hearts ought to tremble; and thus the reality is to be connected with the outward signs. And this ought to be carefully noticed; for the world is ever disposed to have an eye to some outward service, and thinks that a satisfaction is given to God, when some external rite is observed. But we do nothing but mock God, when we present him with ceremonies, while there is no corresponding sincere feeling in the heart; and this is what we shall find handled in another place. The Prophet now adds threatening, that he might stir up the minds of the people: For coming, he says, is the day of Jehovah for nigh it is. By these words he first intimates that we are not to wait until God strikes us, but that as soon as he shows signs of his wrath, we ought to anticipate his judgment. When God then warns us of his displeasure, we ought instantly to solicit pardon: nigh, he says, is the day of Jehovah. What follows has a regard to the end which we have mentioned; for the Prophet paints the terrible judgment of God with the view of rousing minds wholly stupid and indifferent. And then he says, A day of darkness and of thick darkness, a day of clouds and of obscurity, as the dawn which expands over the mountains. By calling it a dark and gloomy day, he wished to show that there would be no hope of deliverance; for, according to the common usage of Scripture, we know that by light is designated a cheerful and happy state, or the hope of deliverance from any affliction: but the Prophet now extinguishes, as it were, every hope in this world, when he declares that the day of Jehovah would be dark, that is, without hope of restoration. This is his meaning. When he says afterwards, As the dawn which expands, etc., he mentions this to signify the celerity with which it would come; for we know how sudden is the rising of the dawn on the mountains: the dawn spreads in a moment on the mountains, where darkness was before. For the light penetrates not immediately either into valleys or even into plains; but if any one looks at the summits of mountains, he will see that the dawn rises quickly. It is then the settle as though the Prophet said, "The day of the Lord is nigh, for the Lord can suddenly stretch forth his hand, as the dawn spreads over the mountains." He then mentions its character, A people great and strong to whom there has not been the like from the beginning, or from ages and after whom there will be no more the like, to the years of a generation and a generation. Here the Prophet specifies the kind of judgment that would be, of which he had generally spoken before; and he shows that what he had hitherto recorded of God's vengeance ought not to be so understood as that God would descend openly and visibly from heaven, but that theAssyrians would be the ministers and executioners of his vengeance. In short, the Prophet shows here that the coming of that people ought to have been as much dreaded as if God had put forth his hand and executed on his people the vengeance deserved by their sins. And by these words he teaches us, that men gain nothing by being blind to the judgments of God; for God will notwithstanding execute his works and use the instrumentality of men; for men are the scourges by which he chastises his own people. The Chaldeans and the Assyrians were unbelievers; yet God used them for the purpose of correcting the Jews. This the Prophet now shows, that is, that God was the avenger in these very Assyrians, for he employed them as the ministers and executioners of his judgment. We see at the same time that the Prophet describes here the terrible wrath of God to shake off from the Jews their tardiness; for he saw that they were not moved by all his threatening, and ever laid hold on some new flattering pretenses. This is the reason why he gives such a long description. Before them, he says, the fire will devour, and after them the flame will burn. He means that the vengeance of God would be such as would consume the whole people: for God has in various ways begun to chastise the people, but, as we have seen, without any advantage. The Prophet then says here that the last stroke remained, and that the Lord would wholly destroy men so refractory, and whom he could not hitherto restore to a sound mind by moderate punishments. For he had in a measure spared them, though he had treated them sharply and severely, and given them time to repent. Hence, when the Prophet saw that they were wholly irreclaimable, he says, that it now only remained that the Lord should at once utterly consume them. He adds, As the garden of Eden the land is before them, and after them it is the land of solitude; and so (and also) there will be no escape from them. Here the Prophet warns the Jews, that though they inhabited a most pleasant country and one especially fruitful, there was no reason for them to flatter themselves, for God could convert the fairest lands into a waste. He therefore compares Judea to the garden of Eden or to Paradise. But such also was the state of Sodom, as Moses shows. What did it avail the Sodomites that they dwelt as in Paradise, that they inhabited a rich and fertile land, and thought themselves to be nourished as in the bosom of God? So also now the Prophet says, "Though the land is like Paradise, yet when the enemy shall march through it, a universal waste shall follow, a scattering shall everywhere follow, there shall be no cultivation, no pleasantness, no appearance of inhabited land, for the enemy will destroy everything " His purpose was to prevent the Jews, by confiding in God's blessing, which they had hitherto experienced, from heedlessly disregarding in future his vengeance; for his wrath would in a moment consume and devour whatever fruitfulness the land had hitherto possessed. This is the meaning. He therefore concludes that there would be no escape from these enemies, the Assyrians, because they would come armed with a command to reduce to nothing the whole land. He afterwards adds many similitudes, which any one of himself can sufficiently understand: I shall not therefore be long in explaining them, and many words would be superfluous. As the appearance of horses their appearance, and as horsemen, so will they run. This verse sets forth again the suddenness of vengeance, as though the Prophet had said, that long distance would be no obstacle, for the Assyrians would quickly move and occupy Judea; for distance deceived the Jews, and they thought that there would be a long respite to them. Hence the Prophet here removes this vain confidence, when he says that they would be like horses and horsemen. He then adds, -Like the sound of chariots. They expound mrkvvt merecabut, chariots, though the Hebrews rather think them to be harnesses or saddles as we call them; but yet I prefer to view them as chariots; for what the Prophet says, that they shall leap on the tops of mountains like the sound of chariots, would not be suitably applied to the trappings of horses. They then shall leap on tops of mountains -- but how? as chariots, that is, they shall come with great force, or make a great and terrible noise. And he speaks of the tops of mountains for there we know the noise is greater when there is any commotion. The Prophet, therefore, does in every way amplify God's vengeance, that he might awaken the Jews, who by their indifference had too long provoked the Lord's wrath. Like the sound, he says, of the flame of fire, or of a fiery flame, devouring the stubble. He compares the Assyrians to a flame, which consumes all things; and he compares the Jews to stubble, though they thought themselves fortified by many forces and strongholds. At length he adds, As a strong people, prepared for battle; their face the people will dread, and all faces shall gather blackness. By these words the Prophet intimates that the Assyrians at their coming would be supplied with such power as would, by report only, lay prostrate all people. But if the Assyrians should be so formidable to all people, what could the Jews do? In short, the Prophet here shows that the Jews would by no means be able to resist enemies so powerful; for they would by their fame alone so lay prostrate all people, that none would dare to rise up against them. He then compares them to giants. As giants, he says, they will run here and there; as men of war they will climb the wall, and man (that is, every one) in his ways shall walk. The Prophet heaps together these various expressions, that the Jews might know that they had to do with the irresistible hand of God, and that they would in vain implore assistance here and there; for they could find no relief in the whole world, when God executed his vengeance in so formidable a manner. He says further, they shall not stop their goings, though some render the words, "They shall not inquire respecting their ways;" for he had said before, "They shall proceed in their ways:" then the meaning is, They shall not come like strangers, who, when they journey through unknown regions, make anxious inquiries, whether any be lying in wait, whether there be any turnings in the road, whether the ways be difficult and perplexed: They shall not inquire, he says; they shall securely proceed, as though the road was open to them, as though the whole country was known to them. This part also serves to show celerity, that the Jews might dread the vengeance of God the same as if it was quite nigh them. He then adds, A man shall not push his brother. By this mode of speaking the Prophet means that they would come in perfect order, so that the multitude would create no confusion, as it is mostly the case: for it is very difficult for an army to march in regular order without tumult, like two or three men walking together. For when a

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hundred horsemen march together some commonly hinder others. When therefore so large a number assemble together, it can hardly be possible for them not to retard and impede one another. But the Prophet declares that this would not be the case with the Assyrians, for the Lord would direct their goings. Though then the Lord would bring so large a multitude, it would yet be so well arranged and in such order, that no one would push his companion, or be any hindrance to him. A man, he says, shall in his way proceed, even without any impediment. And on swords they shall fall, and shall not be wounded: that is, they shall not only be strong men of war, so that they shall intrepidly face every kind of danger; but they shall also escape unhurt from all weapons; though they may rush on swords like madmen and show no care for themselves, they shall not yet be wounded. But this may be taken in a still simpler way, "They shall not be wounded" that is, as if they could not be wounded. And it seems to me to be the genuine sense of the Prophet, that they would not entertain any fear of death, so as cautiously to attack their enemies, but would with impunity provoke death itself by casting themselves on the very swords: they would not then fear any wound, but dare to face swords as if they were wholly harmless to them. Some render the word, "they shall not covet;" and then the word means as if the Prophet had said, that they would not be covetous of money. But this meaning can hardly suit this place; and we see that the best sense seems to be, that they would heedlessly rush on swords, as though they could not be wounded. It afterwards follows, Through the city shall they march; over the wall shall they run here and there; into houses shall they climb; through the windows shall they enter like a thief. The Prophet here shows that the Jews in vain trusted in their fortified cities, for the enemies would easily penetrate into them. They shall march, he says, through the city, that is, as though there were no gates to it. The meaning then is, that though Judea abounded in cities, which seemed impregnable and appeared sufficient to arrest the course of enemies, as it had happened almost always, so that great armies were forced to desist when any strong fortified city stood in their way; yet the Prophet says that cities would be no impediment to the Assyrians at their coming to Judea, for they would march through the city, as along a plain road, where no gates are closed against them. They shall then march through the midst of cities as through a plain or open fields. To the same purpose is what follows, They shall run here and there over the wall, he says. These are indeed hyperbolical words; yet, when we consider how slow men are to fear punishment, we must allow that the Prophet in these expressions does not exceed moderation. They shall then run up and down through the city; that is, "In vain you expect that there will be to you any rest or quietness, for ye think that you sill be able for a time to sustain the onsets of your enemies: This," he says, "will by no means be the case, for they shall run here and there over the wall, as though it were a plain. Besides, they shall climb into the houses, and enter in through the windows, and do this as a thief; that is, though there should be no hostile attack, yet they shall stealthily and secretly penetrate into your houses: when there will be a great tumult, when the whole regions shall meet in arms, and when ye will think yourselves able to resist, they will then as thieves quietly enter into your houses and come in through the windows, and ye shall not be able to close up the passage against them." Then he adds, Before their face shall the earth tremble, and in anguish shall be the heavens; the sun and the moon shall become dark, and the stars shall withdraw their brightness. The Prophet speaks here more hyperbolically; but we must ever remember that he addressed men extremely stupid: it then behaved him to speak in an unusual manner, that he might touch their feelings; for it avails nothing to speak in all ordinary way to perverse men, especially to those who have divested themselves of all shame, and whom Satan has fascinated, so that they fear nothing and grieve at nothing. When therefore each stupidity lays hold on the minds of men, God must thunder that his word may be heard. As then the listlessness of the people was monstrous, so it was necessary, so to speak, for the Prophet to utter monstrous words. This is the reason why he now says, Before their face (namely, that of the enemies) shall the land tremble; and then he adds, The heavens also shall be in anguish; not that the heavens would fear the Assyrians; but the Prophet intimates that such would be the vengeance, that it would terrify the whole world; and this he intimates, that the Jews might cease to expect any subterfuges, for they flattered themselves, as though they could fly on the clouds, or could find for themselves some hiding-places or some corners at a distance. The Prophet gives them to understand that the whole world would be full of horror, when the Lord would come furnished with his army. He speaks also of the sun and the moon; as though he said, "There will be no more any hope of aid from created things; for the vital light itself shall fail, when the Lord shall pour forth the flood of his fury: The sun and the moon, he says shall become dark; and the stars shall withhold their brightness. Though then ye lift up your eyes, not even a spark of light will there be to comfort you, for darkness on every side will cover you; and ye shall know by heaven as well as by earth that God is angry with you. Here, in short, he shuts up against the Jews every avenue to hope; for not only the Assyrian will rage on earth, but God will also give signs of vengeance from heaven, so that the sun will be constrained to show such a sign, as well as the moon and all the stars. He at last adds, And Jehovah will utter his voice before his army. The Prophet seems in this verse to anticipate whatever objection men might adduce. "O! thou denounces on us great terrors, and as if the Assyrians were not to be counted as men, as if no other people were in the world, as if there was no other army, as if there were no other forces, as if none else had courage; but if the Assyrians are at this day formidable, they have yet neighbors who can gather a force sufficient easily to oppose them " And Egypt was then a populous country, and well fortified; and who would not have said that the Egyptians were equal to the Assyrians? and the Jews also thought themselves safe through a treaty with them. And then there was Syria; and there were many kingdoms, with which the Jews might have boasted that they were surrounded, so that no access to them was open to the Assyrians; for however insufficient were the people of Moab or the people of Amman, yet they were all joined together, even Edom, and Ammon, and Moab: and then Tyrus and Sidon, and the many neighboring kingdoms, might certainly have been sufficient to resist the Assyrians. Now, that no one might object all this, the Prophet shortly anticipates it by saying, that God would be the leader of his army; as though he had said, "I have already declared this to be the hand of God: for the Assyrians will not come here of their own accord; that is, without being stirred up by God: but as this truth has not as yet sufficiently moved your feelings, know that God will be the leader of this army: God will send forth his voice before his army." Here he distinctly calls the Assyrians the attendants of God; they shall not then come as soldiers hired by their own king, they shall not come as carrying on war for an earthly king, but the Lord himself shall guide them, and by his voice encourage them. By this expression the Prophet shows that the Jews would not have a contest with one nation only, but also with God himself and with all his celestial power. He therefore says, God will utter his voice before his army; for very great will be his camp. He again repeats that the multitude which was to execute the biddings of God would be so great, that the Jews would seek forces in vain to resist it. Strong, he says, is he who executes his word. He expresses more clearly what I have stated already, that though cupidity impelled the Assyrians, that though they were intent on rapine and plunder, yet they would not come merely through an impulse of their own, but that the Lord would prepare them and use them as his instruments: "Powerful, then, is he who does the word of God; that is, who executes his command; not that the Assyrians designed to show regard to God or to offer to him their service, as the faithful do, who willingly devote themselves to Him; but that the Lord by his secret providence guided them and employed them to punish his own people. He afterwards adds in the last place, For great will be the day of Jehovah and terrible, and who will endure it? In this clause he shows that the vengeance would be such as would reduce the Jews to nothing, and that it was now time to repent, and that if they still turned a deaf ear to what the Prophet denounces, God would punish their perverseness. Now with regard to what he says, that strong is he who does the word of God, we have elsewhere reminded you that men serve God in two ways, - they either execute his commands willingly, or are led to do so by a blind impulse. The angels and the faithful perform God's commands, because they are guided by the spirit of obedience; but the wicked also, and the devil who is their head, fulfill God's biddings; this, however, is not to be imputed to them as obedience, for they are only led by their own wicked purposes, and seek to destroy, as far as they can, the whole government of God; but they are constrained, willing or unwilling, to obey God, not of their own accord or willingly, as I have said, but the Lord turns all their efforts to answer the end which he has decreed. Whatever, then, Satan and the wicked attempt to do, they at the same time serve God and obey his commands; and though they rage against God, he yet holds them in by his bridle, and also so guides their attempts and their purposes as to answer his own ends. In this sense, then, it is, that Joel says, that the Assyrians would do the word of God; not that it was their purpose to obey God, not that God had commanded them anything, but he puts the word of the Lord here for his secret purpose. As, then, the wicked perform no voluntary obedience to God, but constrained, when they execute God's commands; so there is a twofold command or word of God: there is the command by which he teaches his own children and leads them to obey him; and there is another, a hidden command, when he deigns not to address men, and shows not what pleases him or what he means to do, but suffers them to be led by their own sinful desires; in the meantime, he has his own secret purpose, which by them he executes though without their intention. Prayer.

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Grant, almighty God, that as you invites us daily with so much kindness and love, and makes known to us your paternal goodwill, which you once show to us in Christ your Son, -- O grant, that, being allured by your goodness, we may surrender ourselves wholly to you, and become so teachable and submissive, that wherever you guide us by thy Spirit you may follow us with every blessing: let us not, in the meantime, be deaf to your warnings; and whenever we deviate from the right way, grant that we may immediately awake when you warn us, and return to the right path, and deign you also to embrace us and reconcile us to yourself through Christ our Lord. Amen. Lecture Forty-second Joel 2:12-13 12. Therefore also now, says the Lord, turn to me with all your heart, and with fasting, and with weeping, and with mourning: 13. And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repents of the evil. The Prophet, having proclaimed the dreadful judgment which we have noticed, now shows that he did not intend to terrify the people without reason, but, on the contrary, to encourage them to repentance; which he could not do without offering to them the hope of pardon; for as we have said before, and as it may be collected from the whole of Scripture, men cannot be restored to the right ways except they entertain a hope of God's mercy inasmuch as he who has been ungodly, when he despairs, wholly disregards himself, observing no restraint. Hence the Prophet now represents God as propitious and merciful, that he might thus kindly allure the people to repentance. He says first, And even now the Lord says, Turn ye to me. The Prophet exhorts the people, not in his own name, but speaks in the person of God himself. He might indeed have borne witness to the favor which he proclaimed; but the discourse becomes more striking by introducing God as the speaker. And there is a great importance in the words, even now; for when one considers what we have noticed in the beginning of the chapter, a prospect of relief could hardly have been deemed possible. God had, indeed, in various ways, tried to restore the people to the right way; but, as we have seen, the greater part had become so void of feeling, that the scourges of God were wholly ineffectual; there remained, then, nothing but the utter destruction which the Prophet threatened them with at the beginning of the second chapter. Yet, in this state of despair, he still sets forth some hope of mercy, provided they turned to him; even now, he says. The particles vgm ugam are full of emphasis, "even now" that is, "Though ye have to long abused God's forbearance, and with regard to you, the opportunity is past, for ye have closed the door against yourselves; yet even now, -- which no one could have expected, and indeed what ought to be thought incredible by yourselves, -- even now God waits for you, and invites you to entertain hope of salvation." But it was necessary that these two particles, even now, should be added; for it is not in the power of men to fix for themselves, as they please, the season for mercy. God here shows the acceptable time, as Isaiah says (Isaiah 49:8) to be, when he has not yet rejected men, but when he offers to be propitious. We must then remember that the Prophet gives not here liberty to men to delay the time, as the profane and scorners are wont to do, who trifle with God from day to day; but the Prophet here shows that we must obey the voice of God, when he invites us, as also Isaiah says, Behold now the time accepted, behold the day of salvation: seek God now, for he is near; call on him while he may be found.' So then, as I have reminded you, these two particles, even now, are added, that men may be made attentive to the voice of God when he invites them, that they may not delay till tomorrow, for the Lord may then close the door, and repentance may be too late. We at the same time see how indulgently God bears with men, since he left a hope of pardon to a people so obstinate and almost past recovery. Even now, he says, turn ye to me with your whole heart. The Prophet here reminds us that we must not act feignedly with God; for men are ever disposed to trifle with him. We indeed see what almost the whole world is wont to do. God graciously meets us and is ready to receive us unto favor, though we have a hundred times alienated ourselves from him; but we bring nothing but hypocrisy and disguise: hence the Prophet declares here distinctly, that this dissimulation does not please God, and that they can hide nothing, who only pretend some sort of repentance by external signs, and that what is required is the serious and sincere feeling of the heart. This is what he means by the whole heart; not that perfect repentance can be formed in men, but the whole or complete heart is opposed to a divided heart: for men well understand that God is not ignorant; yet they divide their heart, and when they bestow some portion on God, they think that he is satisfied; and in the meantime there remains an interior and some hidden perverseness, which separates them far from God. This vice the Prophet now condemns, when he says, Turn with the whole heart. He then shows that it is an hypocrisy abominable to God, when men keep the greater part of their heart, as it were, closed up, and think it enough, if only they bring, so to speak, some volatile feeling. He afterwards adds, fasting, and weeping, and mourning; and by these words he shows how grievously they had sinned; as though he said, that they deserved not only one kind of destruction, but were worthy of hundred deaths; that God therefore would not now be content with any common repentance, and except they came suppliantly and deeply felt their own guilt. It is indeed true, that we ought daily and even constantly to sigh, because we continue almost every hour to provoke God's wrath against us; but the Prophet here speaks of solemn fasting, because the people had so grievously offended God that there was required some extraordinary confession, such as he here describes. Come then to me with fasting, and weeping, and wailing" that is "Show at length that you are guilty and submissively deprecate the vengeance which ye have through your wickedness deserved." He speaks like a judge, when he tells the criminal, not to act dissemblingly, but simply to confess his fault. The guilty are indeed wont to weave many excuses to avoid punishment; but when the judge deems a man guilty, and he is abundantly proved to be so, he says, "What good can you do? For these your shuffling and subterfuges make your case worse: for now I hold you bound, and you cannot escape by these shifts, and will only the more provoke my displeasure. If then you wish me to show you favor, own how grievously you have offended, and without any coloring; confess now that you are worthy of death, and that nothing else remains for you, except I mercifully pardon you: for if you try to extenuate your crime, if you attempt by some excuse to seek reprief, you will gain nothing." So now does the Lord deal with this people: Turn to me, he says; first, sincerely; then with fasting, with weeping, and with wailing; that is, "Let it appear that you suppliantly deprecate the destruction which ye have deserved, for moderate repentance will not do, inasmuch as ye are guilty before me of so many crimes." We now apprehend the Prophet's meaning. He then subjoins, Rend your heart, and not your garments, and turn to Jehovah your God. The Prophet again repeats that we ought to deal sincerely with God; for all those ceremonies, by which men imagine that they discharge their duties, are mere mockeries, when they are not preceded by a pure and sincere heart. But as they were wont under mournful circumstances to rend their garments, he therefore says, "God has become now insensible to these customs; for with regard to men, ye are ceremonious enough, and more than enough: ye indeed rend your garments, and thus draw pity from men, and yet your heart remains whole, there is no rending, no opening; Rend then your heart," that is, "Leave off thus to mock God, as ye have been wont to do, and begin with your heart." It is indeed certain that the orientals were given to many ceremonies; but the vice the Prophet here condemns in the Jews is natural as it were to all men; so that every one of us is inclined to hypocrisy, and has need of having his attention drawn to the sincerity of the heart. We must then remember that this truth is to be set forth at all times and to all nations. Let any one search himself and he will find that he labors under this evil, -- that he would rather reed his garment than his heart. And since the Jews usually observed this custom, the Prophet does not without reason deride it, and say, that it was of no account with God except they rent their hearts. But when he bids them to rend their hearts and not their garments, though he seems to repudiate that external practice, he does not yet distinctly condemn it, but intimates that it was a lawful thing, provided the heart was rent. Now this expression, Rend the heart, ought not to be deemed harsh, for it is to be referred to the external practice: when they rent the garments, they made themselves naked before God and put off all ornaments; but he wished them to be displeased with themselves, and rather to make bare the heart itself. The heart of hypocrites, we know, is wrapped up, and they ever have recourse to hiding places, that they may avoid the presence of God. Then the similitude is most suitable, when the Prophet bids them to rend the heart. Besides, the passage is clear enough, and needs not many remarks; it means, that God regards the real feeling of the heart, as it is said in Jeremiah [4:14]; he is not content with ocular obedience, such as men exhibit, but he would have us to deal with him in sincerity and truth. Hence he repeats again, Turn to Jehovah your God. Here the Prophet shows, from what God is, that men foolishly and grossly deceive themselves when they would please God with their ceremonies: "What!" he says, "have you to do with a child?" For the import of the words is this, -- "When an offense against man is to be removed, ye anxiously come to him: now when ye perceive that God is angry with you, ye think that he will be propitious to you, if ye only trifle with him; can God bear such a reproach?" We hence see what the Prophet means when he says, Turn to Jehovah your God; that is, "Remember that you have not to do with a block of wood or with a stone, but with your God, who searches hearts, and whom mortals can by no crafts deceive " The same is said by Jeremiah, Israel, if thou turnest, turn to

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me,' (Jeremiah 4:1;) that is, "Pretend not to turn by circuitous courses and windings, but come in a direct way, and with a real feeling of heart, for I am he who calls thee " So also now the Prophet says, Turn to Jehovah your God Then follows the promise of pardon, for he is propitious and merciful. We have already said that repentance is preached in vain, except men entertain a hope of salvation; for they can never be brought to fear God truly, unless they trust in him as their Father, as it is stated in Psalm 130:4 With thee is propitiation that you may be feared.' Hence, whenever the Prophets were anxious to effect anything by their doctrine, while exhorting the people to repentance, they joined to the invitation "Come," the second part, "Ye shall not come in vain." This "Come," comprehends all exhortations to repentance; "Ye shall not come in vain," includes this testimony respecting God's grace, that He will never reject miserable sinners, provided they return to him with the heart. The Prophet then now engaged on this second head; God, he says, is propitious and merciful. And this connection is to be observed by us; for as Satan fills us with insensibility when God invites us, so also he draws us away into despair when God denounces judgment, when he shows that it is not time for sleep. "What good will you gain?" Thus Satan by his craft disheartens us, that we may labor in vain, when we seek to be reconciled to God. Hence, whenever Scripture exhorts us to repentance, let us learn to join this second part, "God invites us not in vain." If then we return to him, he will be instantly inclined to grant forgiveness; for he wills not that miserable men should labor in vain or be tormented. This is the benefit of which the Prophet speaks when he says that God is propitious and merciful. He afterwards adds, that he is slow to wraths and abundant in goodness. These testimonies respecting God occur often in other places; and all the Prophets, as well as David, have borrowed these declarations from Exodus 34:6; where the nature of God is described; and He is said there to be propitious and merciful, slow to wrath, and abundant in goodness. Though there is no need of dwelling longer on these words, as we perceive the Prophet's design; yet more extended remarks will not be superfluous since the Prophet so much at large recommends the mercy of God. Though men too much indulge themselves in security, yet when God calls them to himself, they are not able to receive his favor; though he may testify twice or thrice that he will be propitious to them, yet he cannot persuade them but with great difficulty. This is the reason why the Prophet, after having said that God is propitious and merciful, adds, that he is slow to wrath, and abundant in goodness; it was, that the Jews might overcome their distrust, and that however much despair might keep them back, they might not yet hesitate to come to God, seeing that he declares himself to be so merciful. He at last adds, He will repent of the evil. The Prophet here not only describes the nature of God, but goes further and says, that God, who is by nature placable, will not remain fixed in his purpose, when he sees people returning to him in sincerity; but that he suffers himself to be turned to show favor, so as to remit the punishment which he had previously denounced. And it is a mode of speaking which often occurs in Scripture, that God repents of evil; not that he really changes his purpose, but this is said according to the apprehensions of men: for God is in himself immutable, and is said to turn from his, purpose, when he remits to man the punishment he has previously threatened. Whatever proceeds from God's mouth ought to be regarded as an inviolable decree; and yet God often threatens us conditionally, and though the condition be not expressed it is nevertheless to be understood: but when he is pacified to us and relaxes the punishment, which was in a manner already decreed according to the external word, he is then said to repent. And we know, that as we do not apprehend God such as he is, he is therefore described to us in such a way as we can comprehend, according to the measure of our infirmity. Hence God often puts on the character of men, as though he were like them; and as this mode of speaking is common, and we have spoken of it elsewhere, I now pass it by more briefly. It follows -Joel 2:14 14. Who knows if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? The Prophet seems at first sight to leave men here perplexed and doubtful; and yet in the last verse, as we have seen, he had Offered a hope of favor, provided they sincerely repented. Hence the Prophet seems not to pursue the same subject, but rather to vary it: and we have already said, that all exhortations would be frigid, nay, useless, by which God stirs us up to repentance, except he were to testify that he is ready to be reconciled. Seeing then that the Prophet here leaves the minds of men in suspense, he seems to rescind what he has before alleged respecting God's mercy. But we must understand that this is a mode of speaking which often occurs in Scripture. For wherever God is set forth to us as one hardly willing to pardon, it is done to rouse our slothfulness, and also to shake off our negligence. We are at first torpid when God invites us, except he applies his many goads; and then we act formally in coming to him: it is hence needful that both these vices should be corrected in us, -- our torpor must be roused, -- and those self-complacences, in which we too much indulge ourselves, must be shaken off. And this is the object of the Prophet; for he addresses, as we have seen, men almost past recovery. If he had only said, God is ready to pardon, if he had used this way of speaking, they would have come negligently, and would not have been sufficiently touched by the fear of God: hence the Prophet here, as it were, debates the matter with them, "Even though we ought justly to despair of pardon, (for we are unworthy of being received by God,) yet there is no reason why we should despair; for who knows" which means "God is placable and we must not despair." The Prophet then sets forth here the difficulty of obtaining pardon, not to leave men in suspense, for this would be contrary to his former doctrine; but to create in them a desire for the grace of God, that they might by degrees gather courage, and yet not immediately rise to confidence, but that they might come anxiously to God, and with much deliberation, duly considering their offenses. We now understand the purpose of the Prophet. But this will be easier understood by supposing two gradations in repentance. Then the first step is, when men feel how grievously they have offended. Here sorrow is not to be immediately removed after the manner of impostors, who cajole the consciences of men, so that they indulge themselves, and deceive themselves, with empty self-flatteries. For the physician does not immediately ease pain, but considers what is more necessary: it may be he will increase it, for a thorough clearing may be needful. So also do the Prophets of God, when they observe trembling consciences, they do not immediately apply soothing consolations, but on the contrary show that they ought not, as we have already said, to trifle with God, and exhort them while willingly running to God, to set before them his terrible judgment, that they may be more and more humbled. The second step is, when the Prophets cheer the minds of men, and show that God now willingly meets them, and desires nothing more than to see men willing to be reconciled to him. The Prophet is now urging them to take the first step, when he says, Who knows whether the Lord will turn? But some may object and say, "Then the Prophet has spoken inconsistently; for first he has described God as merciful, and has spoken of his goodness without any reserve; and then he throws in a doubt: he seems here to observe no consistency." I answer, that the Prophets of God do not always very anxiously hold to what seems consistent in their discourses; and farther, that the Prophet has not spoken here in vain or inconsiderately; for he, in the first place, generally sets forth God as merciful, and afterwards addresses particularly a people who were almost past recovery, and says, "Though ye think that it is all over with you as to your salvation, and ye deserve to be rejected by God, yet ye ought not to continue in this state; rather entertain a hope of pardon " This is what the Prophet had in view; he throws in no doubt, so as to make the sinner uncertain, whether or not he could obtain pardons; but as I have said, he wished only to rouse torpidity, and also to shake off vain self-flatteries. He then adds, And leave after him a blessing. We here see more clearly what I have already said, that the Prophet, considering the state of those whom he addressed, states a difficulty; for the Jews were not to escape temporary punishment, and the Prophet did not intend to dismiss them in a secure state, as though God would inflict on them no punishment; nay, he wished to bend their necks that they might receive the strokes of God, and calmly submit to his correction. But all hope might have been lost, when the Jews saw, that though the Prophet had declared that God would be propitious, they were yet not spared, but suffered severe punishment for their sins, -- "What does this mean? Has God then disappointed us? We hoped that he would be propitious, and yet he ceases not to be angry with us." Hence the Prophet now subjoins, Who knows whether he will leave behind him a blessing? What is this -- behind him? What does it mean? Even this, that as God was to be a severe judge to punish the people's wickedness, the Prophet now says, "Though God beats you with his rods, he can yet relieve you by administering comfort. Ye indeed think that you are beaten almost to death; but the Lord will temperate his wrath, so that a blessing will follow these most grievous punishments " We now, then, understand the purpose of the Prophet: for he does not simply promise pardon to the Jews, but mitigates the dread of punishment, that is, that though God would chastise them, he would yet give place to mercy. Then God will leave behind him a blessing; that is "These strokes shall not be incurable " And this admonition is very necessary, whenever God deals severely with us; for when we feel his wrath, we then think that there is no grace remaining. It is then not without reason that the Prophet says, that God leaves behind him a blessing; which means, that when he shall pass by us with his rod, he will yet restrain his severity, so that some blessing will remain.

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He afterwards adds, mnchh vnsk lyhvh 'lhykm meneche unesac laIeuve Aleicam, an offering and a libation, he says, to Jehovah your God. This has been designedly added, that the Jews might entertain more hope. For with regard to them, they had deserved to be wholly exterminated a hundred times; yea, they deserved to pine away utterly through famine: but the Prophet intimates here, that God would have a regard for his own glory and his worship. "Though," he says, "we have deserved to perish by famine, yet God will be moved by another consideration, even this, -- that there may be some offering, that there may be some libation in the temple: since then God has chosen us a people to himself, and has required the first-fruits to be offered to him, and has consecrated for himself all our provision and all our produce in the firstfruits, and also in the daily offerings, though he has now resolved to consume us with famine and want, yet that his worship may continue, he will make the land fruitful to us, corn and wine will yet be produced for us," But the Prophet does not mean that there would only be so much corn as would be enough for offerings, or only so much wine as would be sufficient for libations; but he means, as I have already said, that though God would not provide for the safety of the people, he would yet have a regard for his own glory. God required the corn and the wine to be offered to him, not that he needed them, but because he consecrated to himself our provision. As then he would have the food and provisions, on which we live, to be sacred to him, he will not allow them wholly to fail. "God will yet surely pity us, and he will pity us, because he has deigned to choose us a people to himself, and so to join us with himself, that he wishes to eat, as it were, with us." For God seemed then to partake, as it were, of the same table with his people; for the law required bread or the ears of corn, and also wine, to be offered to God: not that he, as I have said, needed such supports; but that he might show that he had all things in common with his people. This communion then, or fellow-participation of God with his chosen people, gave them more hope; and this is what the Prophet had in view. Prayer. Grant, Almighty God, that as you see us so foolish in nourishing our vices, and also so ensnared by the gratifications of the flesh, that without being constrained we hardly return to you, -- O grant, that we may feel the weight of your wrath, and be so touched with the dread of it, as to return gladly to you, laying aside every dissimulation, and devote ourselves so entirely to your service, that it may appear that we have from the heart repented, and that we have not trifled with you by an empty pretense, but have offered to you our hearts as a sacrifice, so that we and all our works might be sacred offerings to you through our whole life, that your name may be glorified in us through Christ our Lord. Amen. Lecture Forty-third Joel 2:15-17 15. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: 16. Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. 17. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not your heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? Here again the Prophet reminds them that there was need of deep repentance; for not only individuals had transgressed, but the whole people had become guilty before God; and we also know how many and grievous their sins had been. There is no wonder then that the Prophet requires a public profession of repentance. He bids them first to sound the trumpet in Zion. This custom, as we have seen at the beginning of the chapter, was in common use under the Law; they summoned their meetings by the sound of trumpets. There is then no doubt but that the Prophet here refers to an extraordinary meeting. They sounded the trumpets whenever they called the people to the festivals. But it must have been unusual for the Jews to proclaim a fast on account of God's heavy judgment, which was to come on them unless it was prevented. He then shows the purpose of this, bidding them to sanctify a fast By this word qds kodesh, he means a proclamation for a holy purpose. Sanctify, then a fast, that is, Proclaim a fast in the name of God. We slightly touched on the subject of fasting in the first chapter, but deferred a fuller discussion to this place. Fasting, we know, is not of itself a meritorious work, as the Papists imagine it to be: there is, indeed, strictly speaking, no work meritorious. But the Papists dream that fasting, in addition to its merit and worth, is also by itself of much avail in the worship of God; and yet fasting, when regarded in itself is an indifferent work. It is not then approved by God, except for its end; it must be connected with something else, otherwise it is a vain thing. Men, by private fastings prepare themselves for the exercise of prayer, or they mortify their own flesh, or seek a remedy for some hidden vices. Now I do not call fasting temperance; for the children of God, we know, ought through their whole life to be sober and temperate in their habits; but fasting, I regard that to be, when something is abstracted from our moderate allowance: and such a fast, when practiced privately, is, as I have said, either a preparation for the exercise of prayer, or a means to mortify the flesh, or a remedy for some vices. But as to a public fast, it is a solemn confession of guilt, when men suppliantly approach the throne of God, acknowledge themselves worthy of death, and yet ask pardon for their sins. Fasting then, with regard to God, is similar to black and mean garments and a long beard before earthly judges. The criminal goes not before the judge in a splendid dress, with all his fine things, but casts away everything that was before elegant in his appearance, and by his uncombed hair and long beard he tries to excite the compassion of his judge. There is, at the same time, another reason for fasting; for when we have to do with men, we wish to please their eyes and conciliate their favor; and he who fasts, not only testifies openly that he is guilty, but he also reminds himself of his guilt; for as we are not sufficiently touched by the sense of God's wrath, those aids are useful which help to excite and affect us. He then who fasts, excites himself the more to penitence. We now perceive the right use of fasting. But it is of public fasting that the Prophet speaks here. For what purpose? That the Jews, whom he had before summoned, might present themselves before God's tribunal, and that they might come there, not with vain excuses, but with humble prayer. This is the design of fasting. We now see how foolishly the Papists have abused fasting; for they think it to be a meritorious work; they imagine that God is honored by abstinence from meat; they also mention those benefits of fasting to which I have referred; but they join fasts with festivals, as if there was some religion in abstaining from flesh or certain meats. We now then perceive by what gross puerilities the Papists trifle with God. We must then carefully notice the end in view, whenever the Scripture speaks of fasting; for all things will be confounded, except we lay hold on the principle which I have stated -- that fasting ought ever to be connected with its end. We shall now proceed. Proclaim, he says, a meeting tsrh otsare is not properly an assembly, but the deed itself: hence also the word is transferred to festivals. Proclaim, then, a meeting, call the people, sanctify the assembly. The word, sanctify, seems to be taken here in a sense different from what it had been before. The people, in order to engage in holy services, performed those rites, as it is well known, by which they cleansed themselves from their pollutions. No one entered the temple without washing; and no one offered a sacrifice without abstaining from an intercourse with his wife. The Prophet then alludes to these legal purgations when he says Sanctify the assembly. He afterwards adds, Bring together the old, gather the young sucking the breasts. With regard to the old, we have said before that they are separately named, because they ought to have taken the lead by their example; and further a greater guilt belonged to them, for we know that it is a duty incumbent on the old to govern others, and, as it were, to hold the reins. But when the old themselves become dissolute, and restrain not the lusts of the young, they are doubly culpable before God. It is no wonder then that the Prophet bids here the old to be called; for it became them to be the leaders of others in confessing their repentance. But what follows seems strange. He would have the young, sucking the breasts, to be assembled. Why are these brought in as involved in guilt? Besides, the people were to own their repentance; and yet infants are without understanding and knowledge; so that they could not humble themselves before God. It must, then, have been a mockery and a vain show; nay, the Prophet seems to encourage the people in hypocrisy by bidding young infants to assemble together with men and women. To this I answer, that children ought to have been brought together, that those grown up and advanced in years might through them perceive what they deserved; for the wrath of God, we know, reached to the very infants, yea, and to brute animals: when God puts forth his hand to punish any people, neither asses nor oxen are exempt from the common scourge. Since, then, God's wrath comes upon brute animals and upon young infants, it is no wonder that the Lord bids all to come forth publicly and to make a confession of repentance; and we see the same to have been the case with brute animals; and when, if the Lord grants, we shall come to the Prophet Jonah, we shall then speak on this subject. The Ninevites, when they proclaimed a fast, not only abstained themselves from meat and drink, but constrained also their oxen and horses to do the same. Why? Because the very elements were involved, as it were, with them in the same guilt: "Lord, we have polluted the earth; whatever we possess we have also polluted by our sins; the oxen the horses, and the asses, are in themselves innocent, but they have contracted contagion from our vices: that we may therefore obtain mercy, we not only offer ourselves suppliantly before your face, but we bring also our oxen and horses; for if thou exercises the fullest severity against us, thou wilt destroy whatever is in our possession." So also now, when the Prophet bids infants to be brought before God, it is done on account of their parents. Infants were in themselves innocent with regard to the crimes of which he speaks; but yet the Lord could have justly destroyed the infants together with those of advanced age. It is

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then no wonder that in order to pacify God's wrath the very infants are summoned with the rest: but as I have already said, the reason is on account of their parents, that the parents themselves might perceive what they deserved before God, and that they might the more abhor their sins by observing that God would take vengeance on their children, except he was pacified. For they ought to have reasoned from the less to the greater: "See, if God exercises his own right towards us, there is destruction not only hanging over us, but also over our children; if they are guilty through our crimes, what can we say of ourselves, who are the authors of these evils? The whole blame belongs to us; then severe and dreadful will be God's vengeance on us, except we be reconciled to him." We now then perceive why infants were called, together with their parents; not that they might confess their penitence, as that was not compatible with their age, but that their parents might be more moved, and that such a sight might touch their feelings, and that dread might also seize them on seeing that their children were doomed to die with them for no other reason, but that by their contagion and wickedness they had infected the whole land and everything that the Lord had bestowed on them. He afterwards subjoins, Let the bridegroom go from his closet, or recess, and the bride from her chamber. It is the same as though the Prophet had bidden every joy to cease among the people; for it was of itself no evil to celebrate nuptials; but it behooved the people to abstain from every rejoicing on seeing the wrath of God now suspended over them. Hence, things in themselves lawful ought for a time to be laid aside when God appears angry with us; for it is no season for nuptials or for joyful feasts, when God's wrath is kindled, when the darkness of death spreads all around. No wonder, then, that the Prophet bids the bridegroom and the bride to come forth from their chamber, that is, to cast aside every joy, and to defer their nuptials to a more suitable time, and now to undergo their delights, for the Lord appeared armed against all. It would have been then to provoke, as it were, His wrath, to indulge heedlessly in pleasures, when he wished not only to terrify, but almost to frighten to death those who had sinned; for when the Lord threatens vengeance, what else is indifference but a mockery of his power? "I have called you to weeping and wailing; but ye have said, We will feast:' as I live, says the Lord, this iniquity shall never be blotted out." We see how extremely displeased the Lord appears there to be with those who, having been called to weeping and fasting, did yet indulge themselves in their pleasures; for such, as I have said, altogether laugh to scorn the power of God. The Prophet's exhortation ought then to be noticed, when he bids the bridegroom and the bride to leave their nuptials, and to put on the same mournful appearance as the rest of the people. He thus shook off heedlessness from all, since God had appeared with tokens of his wrath. This is the sum of the whole. Then it follows, Between the court and the altar let the priests, the ministers of Jehovah, weep. It was the priests' office, we know, to pray in the name of the whole people; and now the Prophet follows this order. It was not, indeed, peculiar to the priests to pray and to ask pardon of God; but they prayed in the name of all the people. The reason must be well known to us; for God intended by these legal types to remind the Jews, that they could not offer prayers to him, except through some mediator; the people were unworthy to offer prayers by themselves. Hence the priest was, as it were, the middle person. The whole of this is to be referred to Christ; for by him we now pray; he is the Mediator who intercedes for us. The people stood then afar off, we now dare to come nigh to God; for the vail is rent, and through Christ we are all made priests. Hence, we are allowed in familiar way and in confidence to call God our Father: and yet without Christ's intercession, no access to God would be open to us. This then was the reason for the legal appointment. Hence the Prophet now says, Let the priests weep; not that he wished the people in the meantime to neglect their duty; but he expresses what had been prescribed by the law of God; that is, that the priests should offer supplications in the name of the people. And he says, Between the court and the altar; for the people remained in the court, the priests themselves had a court by its side which they called the sacerdotal court; but the people's court was over against the sanctuary. Then the priest stood, as it were, in the middle between God, that is, the ark of the covenant, and the people: the people also were standing there. We now perceive that what the Prophet meant was, that the people had the priests as their mediators to offer prayers; and yet the confession of them all was public. He calls the priests the ministers of Jehovah, as we have before found. He thus designates their office; as though he had said, that they were not more worthy than the rest of the people, as though they excelled by their own virtue or merits; but that the Lord had conferred this honor on the tribe of Levi by choosing them to be his ministers. It was then on account of their office that they came nearer to God, and not for any merit in their own works. He further adds, Spare, Lord, or be propitious to, thy people; and give not thy heritage to reproach, that the Gentiles may rule over them. Here the Prophet leaves nothing to the priests, but to flee to God's mercy; as though he had said that now no plea remained for the people, and that they were greatly deceived if they pretended any excuse, and that their whole hope was in God's mercy. He afterwards shows the ground on which they were to seek and to hope for mercy; and he calls their attention to God's gratuitous covenant, Give not thy heritage for a reproach to the Gentiles. By these words he shows, that if the Jews depended on themselves, they were past recovery; for they had so often and in such various ways provoked God's wrath, that they could not hope for any pardon: they had also been so obstinate that the door as it were had been closed against them on account of their hardness. But the Prophet here reminds them, that as they had been freely chosen by God as his peculiar people, there remained for them a hope of deliverance, but that it ought not to have been sought in any other way. We now then understand the design of the Prophet, when he speaks of God's heritage; as though he had said, that the people could now undertake nothing to pacify God, had they not been God's heritage: Give not then thy heritage to reproach. He had in view the threatening, which he had before mentioned; for it was an extreme kind of vengeance, when the Lord determined to visit his people with utter destruction; after having worn them out and consumed them by famine and want, God resolved wholly to consume them by the sword of enemies. It is then to this vengeance that he now alludes when he says, That the Gentiles may not rule over them. It is therefore absurd, as many do, to connect with this the discourse concerning the locusts: such a thing is wholly inconsistent with the design of the Prophet. It is then added, Why should they say among the people, Where is their God? The Prophet now adduces another reason, by which the Jews might propitiate God, and that is, because his own glory is concerned: this reason has indeed an affinity to the former, for God could not expose his heritage to the reproaches of the Gentiles without subjecting also his holy name to their blasphemies. But the Prophet shows here more distinctly that God's glory would be subject to reproach among the nations, if he dealt with the people according to the full demands of justice; for the Gentiles would contemptuously deride him, as though he could not save his people. Hence in this second clause he reminds us, that when engaged in seeking pardon, we ought to place before our eyes. The glory of God, that we ought not to seek our own salvation without remembering the holy name of God, which ought of right to be preferred to all other things. And at the same time he strengthens also the hope of the people, when he teaches that the glory of God is connected with the salvation of those who had sinned; as though he had said, "God, that he may provide for his own glory, will have mercy on you." They must then have come more willingly to God's presences when they saw that their salvation was connected with the glory of God, and that they would be saved that the name of God might be preserved safe and free from blasphemies. We now then perceive what the Prophet meant in this verse: he first strips the Jews of all confidence in works, showing that nothing remained for them except they fled to God's free mercy. He then shows that this mercy is folded on God's gratuitous covenant, because they were his heritage. In the third place, he shows that God would be merciful to them from a regard to his own glory, lest he should expose it to the reproaches of the Gentiles, if he exercised extreme severity towards his people. Let us now proceed -Joel 2:18-19 18. Then will the Lord be jealous for his land, and pity his people. 19. Yea, the Lord will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen. The Prophet here again repeats, that prayers would not be in vain, provided the Jews truly humbled themselves before God. Then God, he says, will be jealous for his land and spare his people. He confirms what I have already said that God would deal mercifully with his people, because they were his heritage, that is because he had chosen them for himself. For the title of heritage, whence does it proceed except from the gratuitous covenant of God? For the Jews were not more excellent than others, but election was the only fountain from which the Jews had to draw any hope. We now then see why these words, God will be jealous for his land, are added; as though he said "Though this land has been polluted by the wickedness of men, yet God has consecrated it to himself: He will, therefore, regard his own covenant, and thus turn away his face from looking on their sins." He will spare, he says, his people, that is, his chosen people: for, as I have said, the Prophet no doubt ascribes here the safety of the people, and the hope of their safety, to the gratuitous election of God; for the jealousy of God is nothing else but the vehemence and ardor of his paternal love. God could not, indeed, express how ardently he loves those whom he has chosen without borrowing, as it were, what belongs to men. For we know that passions appertain not to him; but he is set forth as a father, who burns with jealousy when he sees his son ill-treated; he acknowledges his own blood, his bowels are excited, -- or, as a husband, who, on seeing dishonor done to his wife, is moved; and though he had been a hundred times offended, he yet forgets every offense; for he regards that sacred union between himself and his wife.

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Such a character, then, does God assume, that he might the better express how much and how intensely he loves his own elect. Hence he says, God will be jealous for his land. As he has hitherto been inflamed with just wrath, so now a contrary feeling will overcome the former; not that God is agitated by various passions, as I have already said, but this mode of speaking transferred from men, is adopted on account of our ignorance. He afterwards says, God has answered and said to his people, Behold, I will send to you corn, wine, and oil. The Prophet does not here recite what had been done, but, on the contrary, declares, that God in future would be reconciled to them; as though he said, "I have hitherto been a herald of war, and bidden all to prepare themselves for the coming evil: but now I am a messenger to proclaim peace to you; if only you are resolved to turn to God, and to turn unfeignedly, I do now testify to you that God will be propitious to you; and as to your prayers know that they are already heard; that is, know that as soon as they were conceived, they were heard by the Lord." Hence he says, He has answered; that is "If, moved by my exhortation, ye return with sincerity to God, he will meet you, nay, he has already met you; he waits not until ye have done all that ye ought to do; but when he bids you to come to his temple and to weep, he at the same time wipes off your tears, he removes every cause of sorrow and anxiety." God, then, has answered; that is, "I am to you a certain and sufficient witness, that your prayers have been already accepted before God, though, as I have before reminded you, ye have not offered them." And, at the same time, he speaks of the effect, Behold, I will send to you corn, wine, and oil; and ye shall be satisfied. Here, by the effects, he proves that God would be propitious; for want of food was the first evidence of God's displeasure, to be followed by the destruction which the Prophet had threatened. What does he say now? God will restore to you abundance of corn, wine, and oil; and he says further, I will not give you to the Gentiles for a reproach that they may rule over you We now then apprehend the meaning of the Prophet; for he not only promises that God would be placable but also declares that he was already placable; and this he confirms by external tokens; for God would immediately remove the sins of his wrath, and turn them into blessings. Hence he says, He will give you abundance of corn, wine, and oil, so as fully to satisfy you.' As they had perceived that God was angry with them by the sterility of the land, and also by its produce being consumed by chafers, by locusts, and other animals or insects; so now the Lord would testify his love to them by the abounding fruitfulness of every thing. And then he joins another sentence, I will not give you any more for a reproach to the Gentiles. When he says, "any more," he intimates that they had been before exposed to reproach; and we indeed know that they were then suffering many evils; but there remained that destruction of which we have heard. God does then here promise, that they should no more be subject to the reproaches of the Gentiles provided they repented; for the Prophet ever speaks conditionally. It now follows -Joel 2:20 20. But I will remove far off from you the northern army, and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things. In this verse he more fully confirms the Jews, that they might not be afraid of reproach from the Gentiles. It may have been that the Assyrians were now in readiness, prepared for war; it was then difficult to free the Jews from every fear. The Prophet had said generally that they would be no more subject to the mockeries of the Gentiles; but yet fear could not but be felt by them. "We see the Assyrians already armed; and what can we expect but to be devoured by them? For we are not able to resist them." Anxiety then must have constantly tormented the Jews, had he not distinctly and in express words declared, "It is in God's power to drive away the Assyrians, and to confound all their attempts." The Prophet, therefore, is now on this subject. The Northlander, he says, will I remove far from you. The Chaldeans and the Assyrians, we know, were northward of Judea. He then means here by the North those enemies, whose preparations terrified the Jews. Hence he says, I will drive them from you, and drive them far into a land of desert and of drought. By these words he intimates, that though furnished with the greatest forces, and gaping for the land of Judea, and ready in their cupidity to devour it, the Syrians would yet return home without effecting anything; I will cast them into a desert land. In vain, he says, they covet your abundance, and desire to satisfy themselves with the fertility of your land; for I will drive them and their dread away. He then adds, His face to the east sea, and his rear to the hindmost sea; that is, I will scatter them here and there, so that his front shall be to one sea, (supposed to be the Salt Sea,) and his extremity to the hindermost sea, which was doubtless the Mediterranean: for the Salt Sea was east to the Jews, that is, it lies, as it is well known towards the east. We now perceive in part what the Prophet means. But it must, at the same time, be added, that the Prophet removes fear from the Jews, which occupied their minds by observing the power of the Assyrians so great and extensive. "What is to be done? Though God is present with us, and protects us by his help, yet how will he resist the Assyrians, for that army will fill the land". "God will yet find means," says the Prophet; "though the Assyrians should occupy the whole land, from the Salt or the East Sea to the Meridian or Mediterranean Sea, yet will God drive away this vast multitude: there is no reason then that ye should fear." Hence the Prophet has designedly set forth how terrible the Assyrian forces would be, that he might show that they could not be resisted, unless the Lord should disperse them and disappoint all their efforts. At last he adds, And his ill savor shall ascend: but I am not able to finish to-day. Prayer. Grant, Almighty God, that as we continue to excite your wrath against us, and are so insensible, though you exhort us daily to repentance, -- O grant, that what your Prophet teaches may penetrate into our hearts, and be like a sounding trumpet, that we may be really and sincerely made humble before you, and be so touched with the sense of your wrath, that we may learn to put off all the depraved affections of our flesh, and not merely to deplore the sins we have already committed: and do thou also look upon us in future, that we may diligently walk in your fear, and consecrate ourselves wholly to you; and as you hast deigned to choose us for your inheritance, and gather us under your Christ, may we so live under him as our leader, until we be at length gathered into your celestial kingdom to enjoy that happy rest, which you promised to us, and which you promise also daily, and which has been purchased by the blood of the same, our Lord Jesus Christ. Amen Lecture Forty-fourth Yesterday the Prophet spoke of the northern enemy, and said that it was in God's power to drive him far away, that he might not hurt the people, that his vast army would not prevent the dispersion of his power and enterprises. Now he adds this, which we could not finish yesterday, Ascend will his ill savor, and ascend will his rottenness; for highly has he borne or exalted himself to do his purpose The Prophet expresses here more than in the former sentence, and that is, that God would turn to reproach the whole power of the Assyrian. The reason he subjoins deserves to be noticed, He has highly exalted himself in his doings,' which means, that he was elated with great pride, thinking he could do anything; therefore he says, Ascend will his rottenness and ill savor.' This contains a very striking allusion; for when men deliberate about great things, it is the game as if they were to raise up themselves on high; and we also observe that hither tend their designs, who are engaged in difficult and arduous undertakings; for they are not content with their lots but try to climb above the clouds. Since then the design of all mortals is to rise aloft, when they seek for themselves more than what is just, the Prophet, deriding this folly, says, "Ascend will the ill savor of the Assyrian, as a bad smell ascends from a putrid carcass. He thinks," he says, "that he can do what he pleases, as though heaven and earth were under his control: his power, enterprises forces and splendor, shall not ascend; but his ill savor only shall ascend as from a dead carcass." Why so? "He has mightily exalted himself," he says, "to do his purpose." He now understand the design of the Prophet: and hence this useful instruction may be gathered, that God so checks the foolish confidence of those who pride themselves on their own strength, that he not only casts them down, but also turns their glory into shame, so that nothing ascends from them but ill savor and the smell of rottenness. Now follows what is of an opposite character: -Joel 2:21 21. Fear not, O land; be glad and rejoice: for the Lord will do great things. Here he shows that God would have his turn to exalt himself, which the Assyrian presumptuously attempted to do. For God seems for a time to lie still, when he withholds himself, when he puts not forth his power, but waits to see the tendency of the insane conspiracies and the Satanic madness of those who rise up against him and his Church. But having for a time thus restrained himself, he at length comes forth; and this is what the Prophet means when he says, God has highly exalted himself to do his purpose. The Assyrian first attempted this; but now the Lord in his turn will raise up himself. God indeed could have done this before, but he would not; and we see this to be his usual mode of proceeding, to connive at the presumption of men, till the ripened time comes which he has predetermined; and then he dissipates in a moment their enterprises. God, then, has now nobly exalted himself; therefore rejoice and exult, O Land. But he says first, Fear not, O Land; and then, Exult and rejoice For it was necessary, in the first place, to remove the fear with which the minds of all were now seized. The Prophet, then, begins with consolation; for the Jews could have hardly entertained

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any joy, except the fear that oppressed them was first shaken off. Hence the Prophet maintains due order by saying, "Fear not, O Land, but rather exult and rejoice." He afterwards subjoins -Joel 2:22 22. Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree bears her fruit, the fig tree and the vine do yield their strength. Here the Prophet turns his address to the beasts; not that his instruction suited them; but it was a more efficacious mode of speaking, when he invited the very beasts to a participation of the people's joy; for except the Jews had been made to know that God's wrath was now nigh at hand, no consolation which the Prophet has hitherto applied would have been of any weight with them. But now since they perceived that God's wrath did not only suspend over them, but extended much farther, even to the beasts, and since the Lord would have mercy on them, so that his blessing would be partaken in common by the beasts and brute animals, the address was far more impressive. We hence see that the Prophet, for the best reason, directed his discourse to the very beasts, though destitute of mind and discernment. For in addressing brute animals he addressed men with double force; that is, he impressed their minds more effectually, so that they might seriously confess how great was God's wrath, and also how great would be his blessing. Beasts, he says, fear not. Then the beasts of the field ought to have dreaded the judgment of God which he had before denounced; for except God had been pacified to his people, the fire of his wrath would have consumed the whole land, trees and pastures; so all the beasts must have been famished. But now when God is reconciled to his people, his blessing will smile on the brute animals. What then is to be said of men? For God is properly propitious to them, and not to brute animals. We hence see that the fruit of reconciliation is made more evident, when it is in part extended to the brute creation. He therefore says, Fear not, ye beasts of the field: for the pastures of the desert will grow, the trees will bring forth their fruit. By these words the Prophet intimates, that had God's wrath toward his people been implacable, the sterility of the land would not have been improved. Now then whence came so sudden a change that the pastures grew, that the trees produced their fruits, both the fig-tree and the vine, except that God was pleased to bless the land, after having received men into favor? We now then apprehend the meaning of the Prophet, even this, -- that the land would be made by an angry God to execute his judgment, and that there would be no remedy for the barrenness of the land until men propitiated God. This is the sum of the whole. It now follows -Joel 2:23 23. Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month He now exhorts the Jews also to rejoice, but in a way different from that of the land and of the beasts. Rejoice, he says, in your God. For the beasts and the sheep, while rejoicing, cannot raise their thoughts higher than to their food: hence, the joy of brute animals, as they say, terminates in its object. But the Prophet sets forth God before the Jews as the ground of their joy. We then see how he distinguishes them from brute animals from the land and other elements; for he not only bids them to rejoice in meat and drink, in the abundance of provisions, but he also bids them to rejoice in the Lord their God; and he says no more, "The land will yield its strength, or the vines and fig-trees, or the trees, will produce their fruit, and the pastures will grow;" no, he speaks not now in this manner, but he says "God himself will give you rain:" for he had to do with men, endued with understanding, yea, with those very Jews who had been from their childhood taught in the law of God: he speaks, not only of the land, not only of bread and wine, but of the Giver himself. He then reminds them of God's blessing, and declares that God would be so propitious to them as to pour down his grace upon them, and act the part of a father and a guardian towards them. God then, he says, will bring forth or give to you rain according to what is necessary. Some translate hmvrh emure a teacher; and the meaning of the word, we know, is doubtful. At the same time mvrh mure is very often taken for rain, and sometimes generally, and sometimes for a particular kind of rain, as we shall presently see. Though then mvrh mure signifies a teacher, yet the context here seems not to allow that sense. They who have thus taken it seem to have been led by this one reason, -- that it is absurd to set in the first place, and as it were on a higher grade, those fading blessings which belong only to the support and nourishment of the body. But this reason is very foolish; for the Prophets, we know, lead children as it were by initial principles to a higher doctrine. No wonder then that the Prophet here affords them a taste of God's favor in blessings belonging to the body; he afterwards ascends higher, as we shall see: and this view is certainly what the context demands; for the Prophet says at last, "I will hereafter pour my Spirit on all flesh," etc. In these words the Prophet commends the favor of God, which ought to be held as the most valuable: but he begins now with temporal benefits, that he might lead by degrees, and by various steps, a people, rude and weak, to something higher. Then the word, teacher, by no means suits this place; and we must mark also what immediately follows. He introduces a word derived from mvrh mure; he afterwards adds mvrh mure the second time, which no doubt, means rain; all confess this, and confess it to be taken for rain in the same verse. When all agree then on this point, it seems somewhat strained to render it in the same verse a teacher and also rain; especially since we find that the Prophet's object is this, -- to make the people to recognize God's blessing in outward things. There is also another thing which has lead astray these interpreters. There follows immediately the word ltsdqh latsadke, according to what is just. When they join together these word, hmvrh ltsdqh emure latsadke, they ask, What is the rain of righteousness? They have hence thought that a teacher is here meant. But we know that mspht and tsdqh meshapheth and tsadke are often taken in Scripture for a just measure, for equity. "God then will not deal with you unequally as hitherto; but having been reconciled to you, he will reassume the part of a father, and will also observe towards you a legitimate order; for things have been on both sides in confusion, inasmuch as ye have been carrying on war against God, and your wickedness has subverted the whole order of nature. But now, God being pacified towards you, there will be on both sides an equable state of things, everything will be in a fitting condition; he will not deal with you any more in an irregular manner." We now then perceive the real meaning of the Prophets and see how frivolous are the reasons which influenced these interpreters, who have rendered the words, "Teacher of righteousness." I do not love strained expositions. Let us now return to the words of the Prophet: He will give to you, he says, rain according is what is fit; then he adds, He will make to descend on you showering rain, (using another word;) and he adds again the word mvrh mure, which, no doubt, means rain, and no one denies this. But yet it seems that the word gsm geshem has here a specific meaning, and some think it to be a violent shower, occasioned by a storm or tempest; and yet we may gather from many parts of Scripture that the word means rain in general. Now mvrh mure seems here to be taken for the rain of September, which the Greeks call txoimon, proimon; and so they call mlqvs melkush opsimon, opsimon, or the latter rain, as a common interpreter has rendered it. And the cultivated land, we know, needs these two rains, that is, after sowing, and when the fruit is ripening, -- after sowing, that the ground by receiving moisture may make the seed to grow; for it then wants moisture to nourish the roots. Hence, the rain of September or October, which is after sowing, is rightly called seasonable rain; and the Greeks, as I have already said, call it proimon proimon; and James, following them, so calls it in James 5, He will give you rain,' he says, both of the first time and the late rain,' that is, of the month of March. For in those warm climates the harvests we know, is earlier than with us. We here gather the corn in July but they gather it there in May. The fruit then ripens with them in March, when they need the late rain. And in Jeremiah 5 it appears quite evident, that mvrh mure, as in this place, is called the rain, which comes down after sowing; for God says there, I will give you,' etc., and first he uses the general word gsm geshem, and then he adds the two kinds of rain, which are also mentioned here; and afterwards he adds, In their time,' that is, each rain in its time and season. -- Then mvrh mure has its time, and mlqvs melkush also has its time; otherwise the words of the prophet would not be consistent. We now see what the Prophet means. Of the word mlqvm melkush we have said something in Hosea. Then the Prophet says now, that God would be so propitious to the Jews, as to neglect no means of testifying his favor towards them; for he would give them rain in the month of October and in the month of March, to fertilize the ground after sowing, and before the harvest or before the fruit came to maturity. Here then is promised to the Jews that the land would be made fertile by natural means. It now follows -Joel 2:24 24. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. He goes on with the same subject in this verse, and shows the effects of rain; for when the earth is irrigated and satiated with sufficient moisture, it brings forth fruit, rich and plentiful. God then will cause that the rains shall not be useless, for the floors shall be full of wheat, and the fats shall overflow with wine as well as oil. He afterwards adds -Joel 2:25

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25. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. The Prophet confirms what he had previously said, and states what is of an opposite character, -- that God can as easily restore a rich fruitfulness to the land as he had before rendered it barren by sending devouring insects. I will give you years, (for the other years,) he says; and that the Jews might more fully understand that all this was in God's hand, he expressly declares that the cankerworms, the chafers and the locusts, were his army and as it were his hired army, whom he had employed as it seemed good to him. The spoilers, then, which had destroyed the whole produce of the land, were, as the Prophet declares, the messengers of God: it was not, he says, by chance that the locusts, or the cankerworms, or the chafers came; but God hired these soldiers, they were his forces and his army to distress the whole people; then famine and want consumed them. It is not then to no purpose that the Prophet mentions here that these destructive insects were God's army; it is to show more fully what is here promised; for God, who had by this army devoured the whole increase of the land, can now easily restore plenty for the barrenness of past years. Now, when any one lays down his arms, the land is afterwards cultivated, and brings forth its usual fruit: so the Lord also now shows, that the land had been barren, because he had sent forth his army, which laid waste its whole produce. But now, he says, when I shall restore you to favor, there will be no army to devour your fruit: the land then will nourish you, for there will be nothing to prevent you to receive its wonted produce. Had not the Jews been made assured that the land had been sterile, because the locusts, and the chafers, and the cankerworms, were the army which the Lord had prepared they might have ever dreaded these spoilers: "Surely the locusts will spring up, the chafers and the cankerworms will come, to devour all the fruit." The Prophet shows that this happened not by chance: "Now then, when God shall be reconciled to you, the land will yield its increase, and nothing shall hinder you from enjoying its abundance."By calling this army great, he shows that God has no need of strong forces to subdue men; for when he prepares locusts and insects, which are but little things, they snatch food from the mouths of men and leave them in want; though no one puts forth a sword against them, they yet pine away with hunger. The Prophet then derides here the arrogance of men, and shows that God needs not do much, when he intends to reduce them to nothing. Let us now proceed -Joel 2:26 26. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. He now concludes what he has hitherto said of God's blessing. As the Jews were starving while God was offended, so he promises that when reconciled to him they should have abundance of produce from the land: Ye shall eat plentifully, he says, and satisfy yourselves. But he mentions also their gratitude; for it was an evidence of true repentance when they praised the name of God, whom they understood to be the giver of their abundance; for he had before proved that the land was under his power, when he consumed its whole substance, so that none of it came to supply the wants of man. Hence the Prophet exhorts them to give thanks, that they might thus declare that they from the heart repented. Ye shall then praise the name of Jehovah your God". Why? "Because he will deal with you wonderfully. He takes away here every plea for ignorance. We know how difficult it is to lead men to do this act of religion, for which we yet confess that we were born; for what is more natural than to acknowledge God's bounty towards us, when enjoy many blessings? But yet, though God in various ways stimulates us, he cannot draw from us genuine gratitude. This is the reason why the Prophet now says, "God will deal with you wonderfully: though ye are stupid, God will yet by his power awaken you; for he will not deal with you in a common way." He then mentions something miraculous, that he might leave to the Jews no excuse, in case they considered not God's bounty and perceived not in this change, first, what they had deserved and then how merciful God had been to them: for this change could not have been ascribed to chance; nor was it a common thing, that when the Jews had been for four successive years nearly consumed with wants and when the enemy was at hand, they should see the land now fruitful, that they should see it freed from destructive insects, that they should be also at peace, and not disturbed by the dread of any foreign enemy. Since the Lord, then, would beyond hope give them a serene instead of a turbulent sky, should not such a wonderful change deeply affect them? This is what the Prophet now means, -- "As the Lord will deal with you wonderfully, there will be no excuse for your torpidity, if ye will not be diligent in praising his name." Not ashamed, he says, shall my people be forever. The Jews are here reminded by implication of their former disgrace; for they had been greatly confounded; though enemies touched them not, no, not even with their finger, they yet died through famine; an enemy was also prepared, as we have seen, to destroy them. They were therefore frightened with dread, and also perplexed with their own evils, by which God had almost worn them out. The Prophet says now, My people shall not be ashamed forever, intimating that God would at length relieve his people from their evils, that they might not, as hitherto, be ashamed. He at last subjoins -Joel 2:27 27. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. He repeats the same sentence; and in the beginning of the verse he unfolds what I have already said -- that the miracle would be such as to constrain the people to praise God. Ye shall know that I am in the midst of Israel: and this was the case, because God showed not in an ordinary way his kindness to them, and especially because it had been foretold, and also because this reason had been adduced -- that God was mindful of his covenant. The manner, then, in which he dealt with them, and farther, the prediction itself, left to the people no pretext for ignorance. Hence the Prophet now says, Ye shall know that I am in the midst of Israel,' and still more, that I am Jehovah your God.' By these words the Prophet reminds us, that the deliverance of the people from their evils was to be wholly ascribed to the gratuitous mercy of God; for we have already seen, that things would have been past hope, had not this consolation been added -- Turn ye even now to me.' The Prophet therefore repeats, that there would be no other reason why God would deal so kindly with his people, and so mercifully spare them, but this -- that he dwelt in the midst of Israel: but whence was this dwelling, except that God had gratuitously chosen this people? This indeed availed much to raise up the people; for how could they have hoped that God would be propitious to them, had they not been reminded of this truth that God was dwelling in the midst of them? Not because they were worthy, but because he deigned to come down to them. He afterwards adds, And none else. By this sentence the Prophet more sharply stimulates them to return immediately to God; for if they deferred longer disappointment would be in delay. That the Jews, then, might not, after their usual manner, procrastinate, he says that there is no other God; and thus he shows that there was no remedy for their evils, except they sought to be reconciled to God. "There is then no God besides me, and I dwell in the midst of thee." The Lord claims to himself every power, and then kindly invites the people to himself, and for this reason, -- because he dwells in the midst of them. That the people, then, might not form other expectations, God shows that all their hope was in him alone. He farther shows, that salvation was not to be sought afar off, provided the people had not forgotten the covenant, that God was dwelling in the midst of them. But a higher doctrine follows -Joel 2:28 28. And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: We have explained why the Prophet began with earthly blessings. One may indeed think that this order is not regular; for Christ does not in vain remind us, that the kingdom of God ought to be first sought, and that other things shall be added in their place, (Matthew 6;) for food, and every thing that belongs to this frail life, are, as it were, additions to the spiritual life. But the Prophet designedly mentioned first the evidence of God's favor in outward benefits; for we see how slow the perceptions of men are, and how slothful they are in seeking spiritual life. As, then, men rise to things above with so much difficulty, the Prophet makes use of the best helps; and we must indeed be dealt with as we usually deal with children. For as there is not so much discernment in them as to be influenced by reasons, we set before them what is suitable to their weak and simple comprehension; so the Prophet did; for he showed first that God would be kind to the Jews in food for the body, and having used this as a help, he then added, Afterwards I will pour my Spirit upon all flesh. By these words the Prophet reminds us, that people act absurdly when they are satisfied with vanishing things, when they ask of God nothing more excellent than to be pampered like brute animals; for in what do the children of God differ from asses and dogs, except they aspire after spiritual life? The Prophet, then, after having set before them lower things, as though they were children, now brings before them a more solid doctrine, (for thus they were to be led,) and affords them a taste of the favor of God in its external signs. "Ascend, then, now," he says, "to spiritual life: for the fountain is one and the same; though when earthly benefits occupy and engross your attention, ye no doubt pollute them. But God feeds you, not to fill and pamper you; for he would not have you to be like brute animals. Then know that your bodies are fed, and that God gives support to you, that ye may aspire after spiritual life; for he leads you to this as by the hand; be this then your object." We now, then, understand why the Prophet did not at first speak of the spiritual grace of God; but he comes to it now. He began with temporal benefits, for it was needful that an

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untutored people should be thus led by degrees, that on account of their infirmity, sluggishness, and dullness, they might thus make better progress, until they understood that God would for this end be a Father to them. Prayer. Grant, Almighty God, that since we want so many aids while in this frail life, and as it is a shadowy life, we cannot pass a moment, except you do continually, and at all times, supply through thy bounty what is needful, -- O grant, that we may so profit by thy so many benefits, that we may learn to raise our minds upwards, and ever aspire after celestial life, to which by thy gospel you invites us so kindly and sweetly every day, that being gathered into your celestial kingdom, we may enjoy that perfect felicity, which has been procured for us by the blood of your Son, our Lord Jesus Christ. Amen. Lecture Forty-fifth And it shall be, that I shall afterwards pour my Spirit upon all flesh, and prophesy shall your sons and your daughters and your old men shall dreams dream, and your young men shall visions see. We mentioned in our last lecture why the Prophet now at length speaks of the spiritual grace of God, having before spoken of earthly blessings. The order may seem indeed irregular; but it can be easily accounted for. The Prophet said first that God, being reconciled to the people, would openly manifest this by external proofs, by restoring abundance of wine and corn; for the almost wearing out of the people by famine and want being the evidence of God's vengeance, the Prophet made the testimony of reconciliation to be in tokens of a contrary kind. But as the restoration of the Church consists not either in the fruitfulness of the land, or in the abundance of provisions, the Prophet now raises higher the thoughts of the godly, and makes them to look for the spiritual grace of God: hence he says, I shall afterwards pour my Spirit upon all flesh The Prophet, no doubt, promises here something greater than what the fathers under the Law had experienced. The gift of the Spirit, we know, was enjoyed even by the ancients; but the Prophet promises not what the faithful had before found; but, as we have said, something greater: and this may easily be gathered from the word here used, "pour out;" for sphk shephek means not to distill, but to pour forth in great abundance; and God did not pour out his Holy Spirit so abundantly and so largely under the law as after the manifestation of Christ. Since, then, the gift of the Spirit was more copiously given to the Church after the advent of Christ, the Prophet uses here an unwonted expression -- that God would pour out his Spirit. Another circumstance is added, upon all flesh. Though the Prophets, as we know, had formerly their colleges, yet they were but few in number. As then the gift of prophecy was rare among the Jews, the Prophets in order to show that God would deal more bountifully to his new Church when restored, says, that he would pour out his Spirit upon all flesh. He then intimates that all in common would be partakers of the gift of the Spirit, and of its rich abundance, while under the law a few had but a sparing taste of it. We now then perceive the design of the Prophet; it was to make a manifest difference between the state of the ancient people and the state of the new Church, of the restoration of which he now speaks. The comparison is, that God would not only endow a few with his Spirit, but the whole mass of the people, and then that he would enrich his faithful with all kinds of gifts, so that the Spirit would seem to be poured forth in full abundance: I will then pour out my Spirit upon all flesh. We hence learn how absurdly the Greek interpreter has rendered this, "I will pour out from my Spirit:" for he diminishes this promise by saying, "From my Spirit," as though God promised here some small portion of his Spirit; while, on the contrary the Prophet speaks of abundance, and intended to express it. It follows, Prophesy shall your sons and your daughters. The Prophet now proceeds to explain what he had said, unfolding at large what he meant by the expression, "upon all flesh," which was this, -- that the whole people would prophesy, or that the gift of prophecy would be common and prevail every where among all the Jews, in a new and unusual manner. The ancients had also Prophets though in number few; but now the Prophet extends this gift and favor to all orders: Prophesy then shall your sons and your daughters, he says, so that he does not exclude women. He afterwards mentions two kinds of prophesying, Your old men shall dreams dream, and your young men shall visions see. "Young men" mean literally "chosen," vchvrym bechurim: but as in middle age strength prevails most in man, those who possess vigor and judgment, and as yet retain their strength, are called "chosen:" hence by "chosen" he means those of mature age. When God manifested himself to the Prophets, it was usually done, we know, by dreams and visions, as it is said in Numbers 12: this was, as we may say, the ordinary method. The Prophet now refers to these two modes of communication, and says, that the gift of prophecy would be common to men and women, to the old and those of middle age. We now perceive the import of this verse. There is then no difference between dreams and visions, only the Prophet mentions these two kinds, that readers might better understand, that what the Prophet had stated before generally would be common to all. But I have already said that this prophecy must be referred to the advent of Christ; for we know that what is here described was not fulfilled until after Christ appeared in the world: and the Prophet now preaches of the new restoration of the Church, which we know, was suspended until the Gospel was proclaimed. Let us now then see whether God, after Christ was revealed, performed what he had spoken by his Prophet. Peter, in Acts 2, says, that this prophecy was fulfilled when the Spirit was sent. But it may be objected, that all were not endued with the gift of prophecy, even when God opened all the treasures of his grace; and Paul says that they were not all prophets even when the Church especially flourished; and experience proves the same. How then could Peter say, that this -- that God would pour out his Spirit upon all flesh, was fulfilled? To give a reply to this is not difficult: let us only remember, that the Prophet speaks comparatively, as the Scripture is wont to do. He affirms not in express terms that all would be partakers of this gift, but that in comparison with the ancient Church, this gift would be as it were common, and that it was so is well known: for if any one compares the ancient Church with that abundance which God vouchsafed to his people after Christ's advent, he will certainly find true what I say -- that the Spirit of God, who was given only to few under the law, was poured out upon all flesh. True then is what the Prophet says, provided this contrast is to be understood -- that God was much more bountiful towards his new Church than formerly towards the fathers: for the Prophets then were not many, but they were many under the gospel. We must also remember that the Prophet hyperbolically extols the grace of God; for such is our stupidity and dullness, that we can never sufficiently comprehend the grace of God, except it is set forth to us in hyperbolical language; nor is there indeed any excess in the thing itself, if we take a right view of it: but as we hardly understand the hundredth part of God's gifts, when he presents them before our eyes, it was needful to add a commendation, calculated to elevate our thoughts. The spirit of God is then constrained to speak hyperbolically on account of our torpidity or rather carelessness. We need not however to fear, lest our thoughts should go beyond the words; for when God would carry us above the heavens, we can hardly ascend two or three feet. We now then perceive why the Prophet mentions all flesh without exception: first, there were more Prophets, as I have said, under the gospel than under the law; hence, the comparison is very suitable; -- and, secondly the Prophet speaks not here of the public office of teaching, for he calls those Prophets who had not been called to teach, but who were endued with so much of the light of truth, that they might be compared with the Prophets; and certainly the knowledge which flourished in the primitive Church was such, that the meanest were in many respects equal to the ancient Prophets; for what did God confer on the ancient Prophets except the power of foretelling something to come? It was a special gift, and very limited. Besides these predictions are hardly worthy to be compared with the celestial wisdom made known in the gospel. Faith then after the coming of Christ, if rightly estimated according to its value, far excels the gift of prophecy. And so the Prophet here, not without reason, dignifies with so honorable name those who were private men, and to whom was not intrusted the office of teaching among the people, but who were only illuminated; for their light was much superior to the gift of prophecy in many of those who lived under the law. We now understand what the Prophet means when he makes the Spirit of God to be common, without distinction, to all the godly, so that they possess what excels the gift of prophesying. Now as to the two kinds of gifts mentioned here, it must be observed, that the Prophet spoke according to what was commonly known among the people: for as the Jews were accustomed to dreams and visions, the Prophet therefore made use of these terms; and this manner of speaking occurs often in the Prophets, and it ought to be borne in mind by us. When they speak of the worship of God, they mention sacrifices, They shall come and bring frankincense and gold; they shall lead camels laden with the wealth of the land.' In short, in their prophecies they raise altars and build a temple: and yet no such things were seen after Christ appeared: for the Gentiles came not to Jerusalem to offer sacrifices; nay, shortly after the temple was destroyed, there was no altar among them, and the whole legal worship ceased. What then is to be understood by such expressions, as -- that people shall come from all places to sacrifice together? Even this -- They set forth under a visible form the spiritual worship of God. It is so in this place; as it was the usual way among the ancients that God manifested himself by dreams and visions to the Prophets, so he says, your old men shall dreams dream, and your young men shall visions see: but the Prophet no doubt sets forth under these forms of speech that light of knowledge in which the new Church excelled after Christ appeared: he indeed compares the light of faith to prophecy, as we have already stated; but he accommodates his manner of speaking or his discourse to the comprehension of his people, for he knew whom he addressed. All the Prophets have followed the same rule; There shall be offered a sacrifice,'

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says Malachi, from the rising to the setting of the sun.' What is this sacrifice? The Papists take this for the mass; "Then under the kingdom of Christ there is to be some sacrifice; and we do not now offer to God sheep and calves; it therefore follows, that there is to be the sacrifice of bread and wine:" and this is said, as though the Prophet had thus refinedly philosophized on the word, sacrifice, while he was teaching a rude people according to what they could bear. But what he meant was, that the worship of God would be universal among all nations. The same thing is intended by Joel when he says, I shall pour forth my Spirit upon all flesh: your old men shall dreams dream, and your young men shall visions see. We now see the whole meaning of the Prophet. Now it follows -Joel 2:29 29. And also upon the servants and upon the handmaids in those days will I pour out my spirit. As the particle gm gam amplifies in Hebrew, it seems singular that the Prophet now limits to a few a gift common to all; for he had previously said, "Upon all flesh will I pour out my Spirit;" and now, "Upon servants and handmaids;" and he puts down "Also". If he had simply said "Upon servants and handmaids will I pour out my Spirit," there would have been no inconsistency, for it would have been the explanation of his former statement; for we know that what the Prophet says of all men must be taken with exception, inasmuch as many who were unbelievers were without this gift, and even those who before excelled in some sort of divine knowledge; we indeed know that the Jews were blinded, and we also know that not all among the common people were partakers of this excellent gift. There is no doubt, therefore, but that this which is said of "all flesh," must be limited to the Church. It would not, then, have appeared strange, had the Prophet now added, "Upon servants and handmaids;" but the particles vgm ugam, "And also," create difficulty: it is a way of speaking to enlarge on what has been said, but here it seems not to enlarge; for to pour out the Spirit upon all the people, is more than to pour it out on servants and handmaids. The solution is twofold: the particles vgm ugam are sometimes to be taken confirmatively. I have blessed him,' said Isaac of his son Jacob, and also blessed shall he be.' So in this place we may take the words of the Prophet to be, yea surely, being a repetition serving to confirm what had been said: but I prefer another sense; for the Prophet, I doubt not, meant here to add something more incredible than what he had previously said, "Upon servants and maid-servants will I pour out my Spirit," that is, even upon those who were before Prophets; for they shall be enriched with a new gift, and shall gain increasing knowledge after the restoration of the Church, which is now approaching. We apprehend this to be the meaning of the Prophet. He had promised the grace of the Spirit to the whole body of the faithful, which appears, as I have said, from comparing the ancient state with our own: but now, after having spoken of the mass or the common people, he comes to the Prophets, who were superior to others who before performed the office of teaching, who attained rank and degree in the Church; these also shall gain accessions; that is, "My Spirit shall not only be conspicuous in the ignorant and the common people, but also in the Prophets themselves." Surely it is a greater thing when they are taught who were before superior to others, and whom the Lord had set over the Church, and when they appear as new men, after having received a gift which the Lord had not previously conferred on them. When, therefore, new light appears in such men, it is certainly a greater thing than when the Spirit is poured out on the common people. We now then see the Prophet's meanin as to the servants and the handmaids. He then repeats, In those days, intimating that so sudden and incredible the change will be, that Prophets will seem to have been before untaught men; for a much more excellent doctrine shall be given them. Then God shall so pour out his Spirits that all the ancient prophecies will appear obscure and of no value, compared with the great and extraordinary light which Christ, the Sun of Righteousness, will bring at his rising. And he mentions "handmaids", for there were, we know, Prophetesses under the Law. Let us now go on -Joel 2:30-31 30. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. 31. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come. The Prophet seems here to contradict himself; for he had hitherto promised that God would deal kindly and bountifully with his people; and every thing he has said tended to elevate the spirits of the people and fill them with joy: but now he seems again to threaten them with God's wrath and to strike miserable men with fear; who had not as yet a breathing time; for at the time the Prophet spoke, the Jews, we know, were in the greatest sorrow. What then is his purpose in adding a new cause of grief, as though they had not sorrow and lamentation enough? But it is rather an admonition than a threatening. The Prophet warns them of what would be, lest the faithful should promise themselves some happy condition in this world, and an exemption from all cares and troubles; for we know how prone men are to selfindulgence. When God promises any thing, they flatter themselves and harbor vain thoughts, as though they were beyond the reach of harm, and free from every grief and every evil. Such indulgence the flesh contrives for itself. Hence the Prophet reminds us, that though God would bountifully feed his Church, supply his people with food, and testify by external tokens his paternal love, and though also he would pour out his Spirit, (a token far more remarkable,) yet the faithful would continue to be distressed with many troubles; for God designs not to deal too delicately with his Church on earth; but when he gives tokens of his kindness he at the same time mingles some exercises for patience, lest the faithful should become self-indulgent or sleep on earthly blessings, but that they may ever seek higher things. We now then understand the Prophet's design: he intends not to threaten the faithful, but rather to warn them, lest they should deceive themselves with empty dreams, or expect what is never to be, that is, to enjoy a happy rest in this world. Besides, the Prophet regards also another thing: we know indeed that men are hardly led to seek the grace of God, except when they are, as it were, forcibly drawn; hence spiritual life is neglected, and whatever belongs to the celestial kingdom, when we have all kinds of supplies on earth. The Prophet then commends here the spiritual grace of which he speaks, for this reason, -- that the condition of men would be miserable, were not the Lord to exhilarate their minds and refresh them with the comfort which we have already noticed. -- How so? There will be prodigies in heaven and on earth, the sun shall be turned into darkness, and the moon into blood, and all things shall be in disorder and in horrible darkness. What then would become of men, were not God to shine on them by the grace of his Spirit, to support them under such a confusion in heaven and on earth, and to show himself to be their Father? We then see that this was added for the fuller commendation of God's grace, that men might know, that they would be much more miserable if God called them not to himself by the shining light of his Spirit. And that this was the Prophet's design, we may learn from the discourse of Christ, which he made to his disciples a short time before his death. They asked what would be the sign of his coming, when he reminded them of the destruction of the temple, (Matthew 24:3-25:46). They thought that he would immediately accomplish that triumph of which they had heard, that they would be made participators of that eternal beatitude of which Christ had so often spoken to them. Christ then warned them not to be deluded with so gross a notion. He spoke of the destruction of Jerusalem, and then declared that all these things would be only the presages of evils -- "These," he says, "shall be only the preludes; for tumults will arise, wars shall be, and all places will be full of calamities; in a word, there will be an immense mass of all evils." As Christ then corrected the mistake, with which the minds of the disciples were imbued, so the Prophet here checks vain imaginations, lest the faithful should think that Christ's kingdom would be earthly, and fix their minds on corn and wine, on pleasures and quietness, on the conveniences of the present life: I will give you, he says, prodigies in heaven and on earth blood, fire, and dark clouds; the sun all be turned into darkness, and the moon into blood, before it shall come -- the day of Jehovah, great and terrible. We now see why the Prophet adds here this sad catalogue, and how well these things harmonize together, -- that God would testify his paternal love by the manifestation of Christ, -- and that he would exhibit tokens of his wrath, which would fill the whole world with anxiety and fear. What he says of blood and darkness is, no doubt, to be taken metaphorically for a disordered state of things; for we know that calamities are often compared to obscurity and darkness. It is the same as though he said, "So great will be the succession of evils, that the whole order of nature will seem to be subverted that the very elements will put on a new form; the sun, which illuminates the earth, will be turned into darkness, the moon into blood; the calamities which shall come will take away every token of God's kindness. Then nothing will remain, but that men, sunk, as it were, in the deepest abyss of all evils, will seek some spark of grace from God and never find it; for heaven will be dark, the earth will be covered with thick darkness." We then see that the Prophet does not express what would be, word for word, nor is he to be understood as speaking, as they say, literally, but he uses a figurative mode of speaking, by which he sets forth such a dreadful state of things, that the very elements would put on a new appearance; for the sun would not any more perform its office, and the moon would refuse its light to the earth. As God, then, would take away all tokens of his favor, so the Prophet, by blood, by darkness and by dark clouds, sets forth metaphorically that sorrows by which the minds of men would necessarily be possessed. Now if any one asks, why by the coming of Christ was God's wrath more stirred up against men? for this may seem to be without reason. To this I answer, that it was, as it were accidental: for if Christ had been received as he ought to have been, if all embraced him with due reverence, he would have certainly been the giver, not only

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of spiritual grace, but also of earthly happiness. The felicity of all, then, would have in every respect been made complete by the coming of Christ, had not their wickedness and ingratitude kindled up anew the wrath of God; and we see what a flood of evils burst forth immediately after the preaching of the gospel. Now when we consider how severely God afflicted his people formerly, we cannot but say that much heavier have been the calamities inflicted on the world since the manifestation of Christ, -- whence this? Even because the world's ingratitude had arrived to its highest point, as indeed it is at this day: for the light of the gospel has gone forth again, and God has exhibited himself to the world as a Father, and we see how great is the wickedness and perversity of men in rejecting the gifts of God; we see some contemptuously rejecting the Gospel, and others impelled by satanic fury to resist the doctrine of Christ; we see them making a boast of their blasphemies, and we see them kindled with cruel rage and breathing slaughters against the children of God; we see the world full of ungodly men and of the despisers of God; we see an awful contempt of God's grace prevailing everywhere: we see such an unbridled licentiousness in wickedness, that it ought to make us ashamed of ourselves and weary of our life. Since, then, the world is so ungrateful for such a favor, is it a wonder that God should show more dreadful tokens of his vengeance? For certainly at this day, when we closely examine the condition of the world, we find that all are miserable, and even those who applaud themselves, and whom the world admire as semigods. How can it be otherwise? The common people, doubtless, groan under their miseries, and that because God thus punishes the contempt of his grace, which he has again offered to us, and which is so unworthily rejected. Inasmuch, then, as so base an ingratitude on the part of men has provoked God's wrath, it is no wonder that the sound of his scourges is everywhere heard: for the servant who knows his lord's will and does it not, is worthy, as Christ declares, of heavier stripes, (Luke 12.) And what happens through the whole world is, that after God has shone by his gospel, after Christ has everywhere proclaimed reconciliation, they now openly fall away, and show that they prefer having God angry than propitious to them: for when the gospel is rejected, what else is it but to declare war against God, and to scorn and not to receive the reconciliation which God is ready to give, and of which he treats of his own accord with men? It is then no wonder that the Prophet says here, that the world would be full of darkness after the appearance of Christ, who is the Sun of Righteousness, and who has shone upon us with his salvation: but it was, as it were, accidental, that God exhibited himself with so much severity to the world, when yet it was the acceptable time, when it was the day of salvation and of good-will; for the world suffered not that to be fulfilled which God had promised to us by the Prophet Joel, nor received the Spirit of adoption, when they might have safely fled to God; nay, when God was ready to cherish them in his own bosom. But since they were refractory and untractable, it was necessary for God to visit such perverseness in an unusual manner. It is no wonder then that the Prophet says, that in those days there shall be prodigies in heaven and on earth, for the sun shall be turned into darkness, etc., before it shall come -- the day of Jehovah, great and terrible It may be asked what day the Prophet refers to: for he has hitherto spoken of the first coming of Christ; and there seems to be some inconsistency in this place. I answer, that the Prophet includes the whole kingdom of Christ, from the beginning to the end; and this is well understood, and in other places we have stated that the Prophets common speak in this manner: for when the discourse is concerning Christ's kingdom, they sometimes refer to its commencement only, and sometimes they speak of its termination; but they often mark out by one delineation the whole course of the kingdom of Christ, from its beginning to its end; and such is the case here. The Prophet, by saying, After those days I will pour out my Spirit,' no doubt meant that this, as we have explained, would be fulfilled when Christ should commence his kingdom, and make it known through the teaching of the gospel: Christ poured out then his Spirit. But as the kingdom of Christ is not for a few days, or for a short time, but continues its course to the end of the word, the Prophet turns his attention to that day or that time, and says, "There shall, in the meanwhile, be the greatest calamities: and whosoever shall not flee to the grace of God shall be very miserable; they shall never find rest nor comfort, nor the light of life, for the world shall be sunk in darkness; and God shall take away from the sun, the moon, the elements, and all other aids, the tokens of his favor; and he will show himself everywhere to be angry and offended with men." The Prophet further shows, that these evils of which he speaks would not be for a few days or a few years, but perpetual; Before,' he says, the day of Jehovah, great and terrible, shall come.' In short, he means that all the scourges of God, which he had hitherto mentioned, would be, as it were, preparations to subdue the hearts of men, that they might with reverence and submission receive Christ. As, therefore, men carry by nature a high spirit, and cannot bend their neck to recede the yoke of Christ, hence the Prophet says here that they were to be subdued by severe scourges, when God would remove all evidences of his love, and fill heaven and earth with dread. Thus, then, he would in a manner change the hardness and contumacy which is innate in men, that they might know that they had to do with God. And, at the same time, the Prophet reminds them, that unless they were amended by these scourges, something more dreadful remained for them, -the Judge would at last come from heaven, not only to clothe the sun and moon in darkness, but to turn life into death. It would, indeed, be far better for the reprobate to die a hundred times than always to live and thus to sustain eternal death in life itself. The Prophet then means, that men persisting in their obstinacy shall meet with something more grievous and more ruinous than the evils of this life, for they must all at last stand before the tribunal of the celestial Judge: for the day of Jehovah, great and terrible, will come. He refers, in this sentence, to unbelievers and rebels against God; for when Christ shall come, he will be a Redeemer to the godly; no day in their whole life will shine on them so pleasantly; so far will this day be from bringing terror and fear to them, that they are bidden, while expecting it, to lift up their heads, which is a token of cheerfulness and joy. But as the Prophet Joel's object was to humble the confident pride of the flesh, and as he addressed the refractory and the rebellious, it is no wonder that he sets before them what is terrific and dreadful. Prayer. Grant, Almighty God, that as we are now surrounded on every side by so many miseries, and as our condition is such, that amidst groans and continual sorrows, our life could be hardly sustained without being supported by spiritual grace, -- O grant, that we may learn to look on the face of your Anointed, and seek comfort from him, and such a comfort as may not engross our minds, or at least not retain us in the world, but raise our thoughts to heaven, and daily sell to our hearts the testimony of our adoption, and that though many evils must be borne by us in this world, we may yet continue to pursue our course, and to fight and to strive with invincible perseverance, until having at length finished all our struggles, we reach that blessed rest, which has been obtained for us by the blood of your only-begotten Son, our Lord Jesus Christ. Amen. Lecture Forty-sixth Joel 2:32 32. And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. We said yesterday that the Prophet denounced future calamities, that he might thus stimulate men, distressed by many evils, to seek God: we indeed know how tardy we are by nature, except the Lord goads us continually. The subject, then, on which we discoursed yesterday tended to show, that as so many and so grievous calamities would press on the Jews, all would be miserable who fled not to God, and that this consolation only would remain to them in their extreme evils: but now the Prophet seasonably adds, Whosoever shall call on the name of the Lord shall be delivered. Having then stimulated men to seek God, he now gives them firm assurance of being saved, provided they in sincerity and from the heart fled to God. This is indeed a remarkable passage, for God declares that the invocation of his name in a despairing condition is a sure port of safety. What the Prophet had said was certainly dreadful, -- that the whole order of nature would be so changed, that no spark of light would appear, and that all places would be filled with darkness. What, therefore, he says now is the same as though he declared, that if men called on the name of God, life would be found in the grave. They who seem to be even in despair, and from whom God seems to have taken away every hope of grace, provided they call on the name of God, will be saved, as the Prophet declares, though they be in so great a despair, and in so deep an abyss. This circumstance ought to be carefully noticed; for if any one takes this sentence of the Prophet by itself, though then it would not be frigid, it would not yet be so striking; but when these two things are joined together, -- that God will be the judge of the world, who will not spare the wickedness of men, but will execute dreadful vengeance, -- and that yet salvation will be given to all who will call on the name of the Lord, we see how efficacious the promise is; for God offers life to us in death, and light in the darkest grave. There is, therefore, great importance in the expression, vhyh ueie, Then it shall be;' for the copulative is to be regarded as an adverb of time, Then whosoever shall invoke the name of the Lord,' etc. And he uses the word "deliver;" for it was needful to show that the saved differ nothing from the lost. Had the Prophet used the word "preserve," he would have spoken less distinctly; but now when he promises deliverance, he bids us to set up this shield against trials even the heaviest; for God possesses power sufficiently great to deliver us, provided only we call on him.

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We now then understand what the Prophet had in view: He shows that God would have us to call on him not only in prosperity, but also in the extreme state of despair. It is the same as though God had called to himself the dead, and declared that it was in his power to restore life to them and bring them out of the grave. Since then God invites here the lost and the dead, there is no reason why even the heaviest distresses should preclude an access for us or for our prayers; for we ought to break through all these obstacles. The more grievous, then, our troubles are, the more confidence we ought to entertain; for God offers his grace, not only to the miserable, but also to those in utter despair. The Prophet did not threaten a common evil to the Jews, but declared that by the coming of Christ all things would be full of horror: after this denunciation he now subjoins, Whosoever shall call on the name of the Lord shall be delivered.' But as Paul cites this place in Romans 10, and extends it to the Gentiles, we must inquire in what sense he takes the testimony of the Prophet. Paul means to prove that adoption was common to the Gentiles, that it was lawful for them to flee to God, and familiarly to invoke him as a Father: Whosoever,' he says, shall call on the name of the Lord shall be saved.' He hence proves that the Gospel ought to have been preached even to the Gentiles, as invocation arises from faith: for except God shines on us by his word, we cannot come to him; faith, then, is ever the mother of prayer. Paul seems to lay stress on the universal particle, Whosoever; as though he said, that Joel did not speak of the Jews only, but also of the Gentiles, that he testified that God would indiscriminately, and without exception, receive all who would seek him. But Paul appears to misapply the Prophet's words; for Joel no doubt addresses here the people, to whom he was appointed as a teacher and prophet. What Paul then applies generally to all mankind seems not to have been so intended by the Prophet. But to this there is an easy answer; for the Prophets after having spoken of the kingdom of Christ, had no doubt this truth in view, that the blessing in the seed of Abraham had been promised to all nations; and when he afterwards described the miserable state in which the whole world would be, he certainly meant to rouse even the Gentiles, who had been aliens from the Church, to seek God in common with his elect people: the promise, then, which immediately follows, is also addressed to the Gentiles, otherwise there would be no consistency in the discourse of the Prophet. We therefore see that Paul most fitly accommodates this place to his subject: for the main thing to be held is this, that the blessing in Christ was promised not only to the children of Abraham but also to all the Gentiles. When, therefore, the Prophet describes the kingdom of Christ, it is no wonder that he addresses the Jews and Gentiles in common: and then, what he said of the state of the world, that it would be full of horrible darkness, undoubtedly refers, not to the Jews only, but also to the Gentiles. Why was this done, except to show that nothing else remains for them but to flee to God? We then see that an access is here opened to the Gentiles that they may with one consent call on God together with the Jews. If there is promised salvation and deliverance to all who shall call on the name of the Lord, it follows as Paul reasons that the doctrine of the Gospel belongs to the Gentiles also; for their mouths must have otherwise been closed, yea, and the mouths of us all: had not God himself anticipated us by his word, and exhorted us to pray, we must have been dumb. It would have been a great presumption in us to present ourselves before God, except he had given us confidence and promised to hear us. If then the liberty of praying is common to all, it follows that the doctrine of salvation is common to all. We must now also add that as deliverance is promised to all who shall call on the name of God, his own power is taken from God, when salvation is sought in any other but in him alone: and we know that this is an offering which he claims exclusively for himself. If, then, we desire to be delivered, the only remedy is, to call on the name of Jehovah. He afterwards adds, For in mount Zion and in Jerusalem shall be deliverance, as Jehovah has promised. The Prophet here intimates, that though the people might seem apparently to have been destroyed, yet God would be mindful of his covenant so as to gather the remnant. Such, indeed, was the slaughter of the people, that no hope whatever, according to the flesh, remained; for they were scattered through various parts of the world; there was no social body, no distinct nation, no civil government, no worship of God. Who, then, could have thought that the Church of God would survive? Nay, the probability was, that after thirty or fifty years, the name of Abraham and of his seed would have become wholly extinct; for they had joined in one body with the Chaldees and the Assyrians. That scattering then was, as it were, the death of the whole nation. But God, by Joel, declares here, that there would yet be deliverance in mount Zion and in Jerusalem; that is, "Though I shall for a time exterminate this people, that the land may remain desolate, there shall yet be a restoration, and I will again gather a certain body, a Church, on mount Zion and in Jerusalem." This is the substance. We learn from this place, that however much God may afflict his Church, it will yet be perpetuated in the world; for it can no more be destroyed than the very truth of God, which is eternal and immutable. God indeed promises, not only that the state of the Church shall be perpetual, but that there will be, as long as the sun and moon shall shine in heaven, some people on earth to call on his name. Since it is so, it follows, that the Church cannot be utterly subverted or wholly perish, however severely and heavily the Lord may chastise it. However great then the scattering of the Church may be, the Lord will yet gather members, that there may be a people on earth to show, that he who is in heaven is true and faithful to his promises. And this truth deserves a careful attention; for when we see the Church scattered, immediately this doubt creeps into our minds, "Does God intend wholly to destroy all his people, -- does he mean to exterminate all the seed of the faithful?" Then let this passage be remembered, "In mount Zion there will be deliverance," after the Lord shall have punished the profane despisers of his name, who abused his patience, and falsely professed his name. But he adds, As Jehovah has promised, which serves for confirmation; for the Prophet bids us here to regard God rather than our own state. When indeed we believe our eyes, we cannot but think sometimes that it is all over with the Church; for when God inflicts heavy punishment on his servants, there seems to us no remedy; and when we believe the diseases of the Church to be incurable, our hearts immediately fail us, except God's promise comes to our minds. Hence the Prophet recalls our thoughts to God, as though he had said, "Judge not of the safety of the Church by sight, but stand and rely on the word of God: he has spoken, he has said, that the Church shall be perpetual." Let us plant our foot on this promise, and never doubt but that the Lord will perform what he has declared. But it is subjoined by the Prophet as a sort of correction, And in the remnant whom Jehovah shall call: and it was necessary to state this distinctly, lest hypocrites, as they usually do, abuse what had been said. They who occupy high stations in the Church, and pass in name for the children of God, swell, we know, with great confidences and boldly trifle with God; for they think that he is bound to them, when they make a show either of external badges or of profession, in which they glory before men: they think this display sufficient. We may indeed gather from many parts of Scripture, that the Jews were inflated with this false presumption of the flesh, that they imagined God to be bound to them. Hence the Prophet shows, that he did not address all the Jews indiscriminately, because many of them were spurious children of Abraham, and had become degenerated. If then under this pretense alone they wished to lay hold on the promise of salvation, the Prophet shows that they were excluded from the Church of God, since they were not legitimate children, after having departed from the faith and piety of their father Abraham. He therefore mentions remnant: and by this word be means, in short, that the whole multitude could not be saved, but only a small number. When therefore we speak of the salvation of the Church, we ought not to gather into one bundle all who profess themselves to be the children of God; for we see that hardly one in a hundred worship God in truth and without hypocrisy, for the greater part abuse his name. We see, at this day, how dishonest is the boasting of the Papists; for they think that the Church of God dwells among them, and they scorn us because we are few. When we say that the Church of God is to be known by the word and the pure administration of the sacraments, "Indeed," they say, "could God have forsaken so many people among whom the gospel has been preached?" They think that after Christ has been once made known, his grace remains fixed, and cannot by any means be taken away whatever may be the impiety of men. Since then the Papists so shamefully lay claim to the name of Church, because they are many in number, it is no wonder that the Prophet, who had the same contest with the Jews and Israelites, had here expressly mentioned a remnant; as though he said, "In vain do the ungodly boast of God's name, since he regards them not as his people." The same truth we observe in Psalm 15, and in Psalm 24; where the citizens of the Church are described; they are not those who pride themselves on external symbols, but who worship God with a sincere heart, and deal honestly with their neighbors; such dwell on the mountain of God. It was not a difficult thing for hypocrites to thrust themselves into the sanctuary, and to present there their sacrifices to God; but the Prophet shows that none are owned by God, but those who have a sincere heart and pure hands. So also in this place Joel says, that this Church indeed would be saved, but not the vast multitude, -- who then? The remnant only. But the clause which follows must be noticed, Whom Jehovah shall call. We have already seen that the Church of God consists often of a very small number; for God counts not any his children, but those who devote themselves sincerely and from the heart to his service, as Paul says Whosoever calls on the name of God, let him depart from iniquity;' and many such are not found in the world. But it is not enough to hold, that the Church of God is only in the remnant; it must be also added that the remnant abide in God's Church for no other reason but that the Lord has called them. Whence then is it that there is a portion in the Church, which shall remain safe, while the whole world seems to be doomed to destruction? It is from the calling of God. And there is no doubt but that the Prophet means by the word, call, gratuitous election. The Lord is indeed often said to call men, when he

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invites them by the voice of his gospel; but there is what surpasses that, a hidden call, when God destines for himself those whom he purposes to save. There is then an inward call, which dwells in the secret counsel of God; and then follows the call, by which he makes us really the partakers of his adoption. Now the Prophet means, that those who will be the remnant shall not stand by their own power, but because they have been called from above, that is, elected. But that the election of God is not to be separated from the outward call, I allow; and yet this order ought to be maintained, that God, before he testifies his election to men, adopts them first to himself in his own secret counsel. The meaning is, that calling is here opposed to all human merits, and also to virtue and human efforts; as though he said, "Men attain not this for themselves, that they continue a remnant and are safe, when God visits the sins of the world; but they are preserved by his grace alone, because they have been chosen." Paul also speaks of the remnant in Romans 11, and wisely considers that passage, I have kept for myself seven thousand.' [1 Kings 19:18.] It is then God's peculiar province to keep those who fail not: and hence Paul says that they are the remnant of grace; for if God's mercy were taken away, there would be no remnant among the whole human race. All, we indeed know, are worthy of death, without any difference: it is therefore the election of God alone which makes the difference between some and others. Thus we see that the gratuitous goodness of God is extolled by the Prophet, when he says that a remnant shall be saved, who shall be called by the Lord: for it is not in the power of men to keep themselves unless they are elected; and the gratuitous goodness of God is the security as it were of their salvation. Now follows -Chapter 3 Joel 3:1-3 1. For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, 2 I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land. 3 And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink. The Prophet confirms in these words what he had before taught respecting the restoration of the Church; for it was a thing difficult to be believed: when the body of the people was so mutilated, when their name was obliterated, when all power was abolished, when the worship of God also, together with the temple, was subverted, when there was no more any form of a kingdom, or even of any civil government, who could have thought that God had any concern for a people in such a wretched condition? It is then no wonder that the Prophet speaks so much at large of the restoration of the Church; he did so, that he might more fully confirm what would have otherwise been incredible. He therefore says, Behold, in those days, and at that time, in which I shall restore the captivity of Judah and Jerusalem, I shall then make all Gentiles to come down into the valley of Jehoshaphat. And the Prophet says this, because the Jews were then hated by all people, and were the execration and the dregs of the whole world. As many nations as were under heaven, so many were the enemies of the Jews. A fall then inter despair was easy, when they saw the whole world incensed against them: "Though God may wish to redeem us, there are yet so many obstacles, that we must necessarily perish; not only the Assyrians are enraged against us, but we have found even greater hatred in our ow neighbors." We, indeed, know that the Moabites, the Ammonites, the Syrians, the Sidonians, the Idumeans, the Philistines, and, in short, all in the surrounding countries, were very hostile to the Jews. Seeing then every access to their land was closed up to the Jews, it was difficult to entertain any hope of deliverance, though God encouraged them. For this reason the Prophet now says, that God would be the judge of the whole world, and that it was in his purpose and power to call together all the Gentiles, as though he said, "Let not the number and variety of enemies frighten you: the Assyrians alone, I know, are not your enemies, but also all your neighbors; but when I undertake the defense of your cause, I shall be alone sufficient to protect you; and however much all people may oppose, they shall not prevail. Then believe that I shall be a sufficient defender, and shall deliver you from the hand of all the nations " We now perceive the Prophet's design when he declares, that God would come to the valley of Jehoshaphat, and there call together all nations. But the Prophet says, In those days, and at that time, when the Lord shall restore the captivity of Judah and Jerusalem, etc. This time the Jews limit to their return: they therefore think, that when liberty to return was granted them by Cyrus and Darius, what the Prophet declares here was then fulfilled; Christian doctors apply this prediction to the coming of Christ; but both interpret the words of the Prophet otherwise than the drift of the passage requires. The Prophet, no doubt, speaks here of the deliverance we have just noticed, and at the same time includes the kingdom of Christ; and this, as we have seen in other parts, is very commonly done. While then the prophets testify that God would be the redeemer of his people, and promise deliverance from Babylonian exile, they lead the faithful, as it were, by a continuous train or course, to the kingdom of Christ. For what else was the Jewish restoration, but a prelude of that true and real redemptions afterwards effected by Christ? The Prophet then does not speak only of the coming of Christ, or of the return of the Jews, but includes the whole of redemption, which was only begun when the Lord restored his people from the Babylonian exile; it will then go on from the first coming of Christ to the last day; as though he said, "When God will redeem his people, it will not be a short or momentary benefit, but he will continue his favor until he shall visit with punishment all the enemies of his Church." In a word, the Prophet here shows, that God will not be a half Redeemer, but will continue to work until he completes everything necessary for the happy state of his Church, and makes it in every respect perfect. This is the import of the whole. We also see that the Prophet Haggai speaks in the same manner of the second temple, -- that the glory of the second temple shall be greater than that of the first, (Haggai 2) He, however referred, no doubt, to the prophecy of Ezekiel; and Ezekiel speaks of the second temple, which was to be built after the return of the people from exile. Be it so, yet Ezekiel did not confine to four or five ages what he said of the second temple: on the contrary he meant that the favor of God would be continued to the coming of Christ: so also Joel means here, when he says, When God shall restore the captivity of Judah and Jerusalem, he will then call together all the nations; as though he said, "God will pour out not a small portion of grace, but will become the complete Redeemer of his people; and when the whole world shall rise against him, he will yet prevail; he will undertake the cause of his Church, and will secure the salvation of his people. Whosoever then will attempt to delay or hinder the restoration of the Church, shall by no means succeed; for the Lord, the defender of his people, will judge all nations." Let us now see why the Prophet particularly mentions the valley of Jehoshaphat. Many think that valley to be intended, which was called the Valley of Blessing, where Jehoshaphat obtained a signal and a memorable victory, when yet he was not provided with large forces, and when many nations conspired against him. Though Jehoshaphat fought against a large army with a few people, he yet wonderfully succeeded; and the people there presented thanks to God, and gave a name to the place. Hence, many think that this valley is mentioned, that the Prophet might remind the Jews how wonderfully they were saved; for their enemies had come for the very purpose of destroying the whole of God's people, and thought that this was wholly in their power. The memory then of this history must have animated the minds of the godly with a good hope; for God then undertook the cause of a small number against a vast multitude; yea, against many and powerful nations. And this view seems to me probable. Some place this valley of Jehoshaphat half way between the Mount of Olives and the city; but how probable their conjecture is I know not. Unquestionably, with regard to this passage, their opinion, in my judgment, is the most correct, who think that there is here a recalling to mind of God's favor, which may in all ages encourage the faithful to entertain hope of their salvation. Some, however, prefer to take the word as an appellative; and no doubt yhvspht ieushaphath means the judgment of God; and so they render it, "The valley of the judgment of God." If this is approved I do not oppose. And, doubtless, though it be a proper name, and the Prophet speak here of that holy King, to encourage the Jews to follow his example, he yet alludes, no doubt, to the judgment of God, or to the contest which he would undertake for the sake of his people: for it immediately follows vk sphtty mm sm uneshaphathti omem shim, "And I will contend with them there:" and this verb is derived from spht shephath. Hence also, if it be the proper name of a place, and taken from that of the King, the Prophet here meant, that its etymology should be considered; as though he said, "God will call all nations to judgment, and for this end, that he may dwell in the midst of his people, and really testify and prove this." Some apply this passage to the last judgment, but in too strained a manner. Hence also has arisen the figment, that the whole world shall be assembled in the valley of Jehoshaphat: but the world, we know, became infected with such delirious things, when the light of sound doctrine was extinguished; and no wonder, that the world should be fascinated with such gross comments, after it had so profaned the worship of God. But with respect to the intention of the Prophets he, no doubt, mentions here the valley of Jehoshaphat, that the Jews might entertain the hope that God would be the guardian of their safety; for he says everywhere that he would dwell among them, as we have also seen in the last chapter, "And God will dwell in the midst of you." So also now he means the same, I will assemble all nations, and make them to come down to the valley of Jehoshaphat; that is, though the land shall for a time be uncultivated and waste, yet the Lord will gather his people, and show that he is the judge of the whole world; he will raise a trophy in the land of Judah, which will be nobler than if the people had ever been safe and entire: for how much soever all nations may strive to destroy the remnant, as we know they did, though few remained;

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yet God will sit in the valley of Jehoshaphat, he will have there his own tribunal, that he may keep his people, and defend them from all injuries. At the same time, what I have before noticed must be borne in mind; for he names here the valley of Jehoshaphat rather than Jerusalem, because of the memorable deliverance they had there, when God discomfited so many people, when great armies were in an instant destroyed and without the aid of men. Since God then delivered his people at that time in an especial manner through his incredible power, it is no wonder that he records here the name of the valley of Jehoshaphat. I will contend, he says, with them there for my people, and for my heritage, Israel. By these words the Prophet shows how precious to God is the salvation of his chosen people; for it is no ordinary thing for God to condescend to undertake their cause, as though he himself were offended and wronged; and God contends, because he would have all things in common with us. We now then, see the reason of this contention, -- even because God so regards the salvation of his people, that he deems himself wronged in their person; as it is said in another place, "He who toucheth you toucheth the apple of mine eye". And to confirm his doctrine still more, the Prophet adds, For mine heritage, Israel. God calls Israel here his heritage, to strengthen distressed minds, and also to comfort them; for if the Jews had only fixed their minds on their own state, they could not but think themselves unworthy of being regarded by God; for they were deemed abominable by all nations; and we also know that they were severely chastised for having departed from all godliness and for having, as it were, wholly alienated themselves from God. Since, then, they were like a corrupted body, they could not but despond in their adversity: but the Prophet here comes to their assistance, and brings forward the word heritage, as though he said, "God will execute judgment for you, not that ye are worthy, but because he has chosen you: for he will never forget the covenant which he made with your father Abraham " We see, then, the reason he mentions heritage: it was, that the Jews might not despair on account of their sins; and at the same time he commends, as before, the gratuitous mercy of God, as though he had said, "The reason for your redemption is no other, but that God has allotted to himself the posterity of Abraham and designed them to be his peculiar people " What remains we must defer until to-morrow. Prayer Grant, Almighty God, that as thou not only invites us continually by the voice of thy Gospel to seek thee, but also offerest to us thy Son as our Mediator, through whom an access to thee is open, that we may find thee a propitious Father, -- O grant, that relying on thy kind invitation, we may through life exercise ourselves in prayer: and as so many evils disturb us on all sides, and so many wants distress and oppress us, may we be led more earnestly to call on thee, and, in the meantime, be never wearied in this exercise of prayer; that, being through life heard by thee, we may at length be gathered to thy eternal kingdom, where we shall enjoy that salvation which thou hast promised to us, and of which also thou daily testifiest to us by thy Gospel, and be for ever united to thy only begotten Son, of whom we are how members; that we may be partakers of all the blessings, which he has obtained for us by his death. Amen. Lecture Forty-seventh. We said in our yesterday's Lecture, that God proves the singular love he has to his Church by condescending to undertake her cause, and contend as a worldly man would do for his paternal inheritance. He says, that his heritage, Israel, had been dispersed among the nations; as though he said, that it was an intolerable thing that enemies should, like robbers, thus divide his heritage. He speaks first of the people, then of the land; for God, as it is well known, consecrated the land to himself, and he would not have it occupied by profane nations. There was then a twofold sacrilege, -- the people were carried away into distant lands, and others were sent to inhabit and possess their land, which God had destined for his children and elect people. There follows now another indignity still greater; for they cast lot on God's people, -- On my people they have cast lot, and prostituted a boy for a harlot, and a girl have they sold for wine, that they might drink. By these words the Prophet enhances the injury done them; for the Jews had been reproachfully treated. Some measure of humanity is mostly shown when men are sold; but the Prophet here complains in the person of God, that the Jews had been exposed to sale, as though they were the off scourings of mankind, and of no account. They have cast lots he says; and this was to show contempt; and the Prophet expresses more clearly what he meant, and says, that a boy had been given for a harlot, and a girl for wine. Some consider the Prophet as saying, that boys were prostituted to base and scandalous purposes; but I prefer another view, -- that the enemies sold them for a mean price to gratify their gluttony, or their lust; as though the Prophet had said, that the Jews had to endure a grievous reproach by being set to sale, as they say, and that at the lowest price. He farther adds another kind of contempt; for whatever price the enemies procured by selling, they spent it either on harlot or on feasting. We hence see that a twofold injury is here mentioned, -- the Jews had been so despised as not to be regarded as men, and had been sold not for the usual prices, but had been disposed of in contempt by their enemies almost for nothing; -- and the other reproach was, that the price obtained for them was afterwards spent on gluttony and whoredom: yet this people was sacred to God. Now this contumelious treatment, the Prophet says, God would not endure, but would avenge such a wrong as if done to himself. This is then the meaning. But the reason which induces me thus to interpret the Prophet is because he says that a girl was sold for wine, as the boy for a harlot; and the construction of the Prophet's words is the same. It is indeed certain that in the latter clause the Prophet meant nothing else but that the price was wickedly spent for vile and shameful purposes; then the former clause must be understood in the same way. Let us proceed -Joel 3:4-6 4. Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? will ye render me a recompence? and if ye recompense me, swiftly and speedily will I return your recompence upon your own head; 5. Because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things: 6. The children also of Judah and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border. God expostulates here with Tyre and Sidon, and other neighboring nations, and shows that they vexed his people without cause Had they been provoked some excuse might have been made; but since they made war of their own accord, the wrong was doubled. This is what God means these words. What have ye to do with me, O Tyre and Sidon? He indeed continues the subject before explained: but he speaks of the concern here as hid own; he seems not now to undertake the protection of his own people, but detents his own cause. "What have ye to do with me?" he says. God then interposes himself; as though he said, that the Syrians and Sidonians were not only called by him to judgment because they had unjustly wronged his people, and brought many troubles on men deserving no such things; but he says also, that he stood up in his own defense. "What have I to do with you, O Syrians and Sidonians?" as we say in French, Qu'avons-nous a desmeller? (what have we to decide?) Now the Prophet had this in view, that the Syrians and Sidonians became voluntary enemies to the Jews, when they had no dispute with them; and this, as we have said, was less to be borne. "What then have ye to do with me, O Syrians and Sidonians? Do I owe anything to you? Am I under any obligation to you? Do ye repay me my recompense?" that is, "Can you boast of any reason or just pretense for making, war on my people?" He then means, that there had been no wrong done to the Syrians and Sidonians, which they could now retaliate, but that they made an attack through their own wickedness, and were only impelled by avarice or cruelty thus to harass the miserable Jews: "Ye repay not," he says, "a recompense to me; for ye cannot pretend that any wrong has been done to you by me." But if ye repay this to me, he says, I will swiftly return the recompense on your head. gml gimel means not only to repay, as the Hebrew scholars ever render it, but also to confer, to bestow, (conferre, ut loquuntur Latine) as it has been stated in another place. What shall I repay to the Lord for all the things which he has recompensed to me?' This is the common version; but it is an improper and inconsistent mode of speaking. David no doubt refers to God's benefits; then it is, What shall I repay for all the benefits which the Lord has bestowed on me?' Then he who first does wrong, or bestows good, is said to recompense; and this is the sense in this place. If ye,' he says, thus deal with me, "swiftly", mhrh mere suddenly (for the word is to be taken as an adverb,) will I return recompense on your head;' that is, "Ye shall not be unpunished, since ye have acted so unjustly with me and my people." We now perceive the whole meaning of the Prophet: He enhances the crime of the Syrians and Sidonians, because they willfully distressed the Jews, and joined themselves to their foreign enemies, for the purpose of seizing on a part of the spoil. As, then, vicinity softened not their minds, their inhumanity was on this account more fully proved. But, as I have said, the Lord here places himself between the two parties, to intimate, that he performs his own proper office when he takes care of the safety of his Church. He afterwards shows that this wickedness should not be unpunished -- If ye deal thus with me, he says, I shall swiftly (suddenly) return the recompense on your heads. This passage contains a singular consolation; for God declares that whatever evils the faithful endure belong to him, and also that he will not suffer those under his protection and defense to be distressed with impunity, but will quickly return recompense on the heads of those who unjustly injure his heritage. We now understand the Prophet's design: he doubtless intended to support the minds of the godly with this thought, -- that their afflictions are objects of concern with God and that he will shortly be the avenger of them, however necessary it may be that they should for a time be thus violently and reproachfully treated by wicked men.

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Let us now proceed: He says that their silver and their gold had been taken away by the Syrians and the Sidonians. All who were the neighbors of that people, no doubt, derived gain from their calamity, as is usually the case. They were at first ill disposed towards them; there was then a new temptation; they gaped after booty: and they showed themselves openly their enemies, when they saw that there was hope of gain. Such was the case with the Syrians and Sidonians. There is no doubt, but that they sedulously courted the favor of the Assyrians, that they helped them with provisions and other things, that they might partake of the spoil. It was, therefore, no wonder that gold and silver was taken away by them, for the carriage of them to Assyria would have been tedious: and, as I have just hinted, it is usually the case, that conquerors gratify those by whom they have been assisted. Many extend this plunder generally to the whole wealth of the people; that is, that the enemies plundered what gold and silver there was in Judea, and that the Sidonians got a portion of it for themselves. But there seems to have been a special complaint, that the sacred vessels of the temple were taken away by the Syrians and Sidonians: I therefore prefer to render the word, temples, rather than palaces. Some say, Ye have carried away my silver and my gold to your palaces.' Though the word is capable of two meanings, yet the Prophet, I have no doubt, refers here to the temples. The Syrians, then, and the Sidonians profaned the silver and the gold of the temple by dedicating them to their idols; they adorned their idols with spoils taken from the only true God. This was the reason why God was so exceedingly displeased. There was, indeed, a cause why God, as we have said, contended for the whole nation of Israel: but it was a far more heinous wrong to spoil the temple, and to strip it of its ornaments, and then to adorn idols with its sacred vessels; for God was thus treated with scorn; and in contempt of him, the Syrians and Sidonians built, as it were, a trophy of victory in their own dens, where they performed sacrilegious acts in worshipping fictitious gods. Ye have taken away, he says, my gold and silver, and my desirable good things. God speaks here after the manner of men; for it is certain that even under the law he stood in no need of gold or silver, or of other precious things; he wished the temple to be adorned with vessels and other valuable furniture for the sake of the ignorant (rudis -- rude) people; for the Jews could not have been preserved in pure and right worship, had not God assisted their weak faith by these helps. (adminiculis -- props, aids) But yet, as obedience is acceptable to him, he says that whatever was an ornament in the temple was a desirable thing to him; while, at the same time, by speaking thus, he put on, as I have said, a character not his own, as he has no need of such things, nor is he delighted with them. We ought not, indeed, to imagine God to be like a child, who takes delight in gold and silver and such things; but what is said here was intended for the benefit of the people, that they might know that God approved of that worship, for it was according to his command. He therefore calls every thing that was in the temple desirable, Ye have, he says, carried away into your temples my desirable good things. It follows, And the children of Judah, and the children of Jerusalem, have ye sold to the children of the Grecians. There is here another complaint subjoined, -- that the Syrians and Sidonians had been sacrilegious towards God, that they had cruelly treated God's afflicted people. In the last verse, God inveighed against the Syrians, and Sidonians for having prostituted to their idols gold and silver stolen from him; he now again returns to the Jews themselves, who, he says, had been sold to the children of the Grecians; that is, to people beyond the sea: for as Javan passed into Europe, he includes under that name the nations beyond the sea. And he says, that they sold the Jews to the Greeks that they might drive them far from their own borders, so that there might be no hope of return. Here the cruelty of the Syrians and Sidonians becomes more evident; for they took care to drive those wretched men far away, that no return to their country might be open to them, but that they might be wholly expatriated. We now perceive what the Prophet had in view: He intended that the faithful though trodden under foot by the nations, should yet have allayed their grief by some consolation, and know that they were not neglected by God; and that though he connived at their evils for a time, he would yet be their defender, and would contend for them as for his own heritage, because they had been so unjustly treated. He afterwards adds -Joel 3:7 7. Behold, I will raise them out of the place whither ye have sold them, and will return your recompense upon your own head: The Prophet declares here more fully and expressly, that God had not so deserted the Jews, but that he intended, in course of time, to stretch forth his hand to them again. It was indeed a temporary desertion: but it behaved the faithful in the meantime to rely on this assurance, -- that God purposed again to restore his people: and of this the Prophet now speaks, Behold, he says, I will raise them from the place unto which ye have sold them; as though he said "Neither distance of place, nor the intervening sea, will hinder me from restoring my people." As then the Syrians and Sidonians thought that the Jews were precluded a return to their country, because they were taken away into distant parts of the world, God says that this would be no obstacle in his way to collect again his Church. But it may he asked, When has this prediction been fulfilled? as we indeed know that the Jews have never returned to their own country: for shortly after their return from exile, they were in various ways diminished; and at length the most grievous calamities followed, which consumed the greatest part of the people. Since this then has been the condition of that nation, we ought to inquire whether Christ has collected the Jews, who had been far dispersed. We indeed know that they were then especially scattered; for the land of Judea never ceased to be distressed by continual wars until Jerusalem was destroyed, and the people were almost wholly consumed. Since then it has been so, when can we say that this prediction has been fulfilled? Many explain the words allegorically, and say, that the Prophet speaks of apostles and martyrs, who, through various persecutions, were driven into different parts; but this is a strained view. I therefore do not doubt, but that here he refers to a spiritual gathering: and it is certain that God, since the appearance of Christ, has joined together his Church by the bond of faith; for not only that people have united together in one, but also the Gentiles, who were before alienated from the Church, and had no intercourse with it, have been collected into one body. We hence see, that what the Prophet says has been spiritually fulfilled; even the children of Judah and the children of Jerusalem have been redeemed by the Lord, and restored again, not on foot or by sea; for Jerusalem has been built everywhere as it is said in Zechariah. I will therefore gather them, he says; and he adds, I will return recompense on your head He again confirms what he said before, -- that though the ungodly should exult, while ruling over the children of God, their cruelty would not be unpunished; for they shall find that the Church is never neglected by God; though he may subject it to various troubles, and exercise its patience, and even chastise it, he will yet be ever its defender. It follows -Joel 3:8 8. And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off: for the LORD hath spoken it The Prophet describes here a wonderful change: the Syrians and Sidonians did sell the Jews; but who is to be the seller now? God himself will take this office, -- I, he says, will sell your children, as though he said, "The Jews shall subdue you and reduce you to bondage," -- by whose authority? "It shall be, as if they bought you at my hands." He means that this servitude would be legitimate; and thus he makes the Jews to be different from the Syrians and Sidonians, who had been violent robbers, and unjustly seized on what was not their own: and hence the manner of the sale is thus described, -- "I myself shall be the author of this change, and the thing shall be done by my authority, as if I had interposed my own name;" and the Jews themselves shall sell, he says, your sons and your daughters to the Sabeans, a distant nation; that is, the people of the East: for the Prophet, I doubt not, by mentioning a part for the whole, meant here to designate Eastern nations, such as the Persians and Medes; but he says, that the Tyrians and Sidonians shall be driven to the meet distant countries; for the Sabeans were very far distant from the Phoenician Sea, and were known as being very nigh the Indians. But it may be asked here, When has God executed this judgment? for the Jews never possessed such power as to be able to subdue neighboring nations, and to sell them at pleasure to unknown merchants. It would indeed be foolish and puerile to insist here on a literal fulfillment: at the same time, I do not say, that the Prophet speaks allegorically; for I am disposed to keep from allegories, as there is in them nothing sound nor solid: but I must yet say that there is a figurative language used here, when it is said, that the Syrians and Sidonians shall be sold and driven here and there into distant countries, and that this shall be done for the sake of God's chosen people and his Church, as though the Jews were to be the sellers. When God says, "I will sell," it is not meant that he is to descend from heaven for the purpose of selling, but that he will execute judgment on them; and then the second clause, -- that they shall be sold by the Jews, derives its meaning from the first; and this cannot be a common sake, as if the Jews were to receive a price and make a merchandise of them. But God declares that the Jews would be the sellers, because in this manner he signifies his vengeance for the wrong done to them; that is, by selling them to the Sabeans, a distant nation. We further know, that the changes which then followed were such that God turned upside down nearly the whole world; for he drove the Syrian and the Sidonians to the most distant countries. No one could have thought that this was done for the sake of the Jews, who were hated and abominated by all. But yet God declares, that he would do this from regard to his Church even sell the

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Syrians and the Sidonians, though it was commonly unknown to men; for it was the hidden judgment of God. But the faithful who had been already taught that God would do this, were reminded by the event how precious to God is his heritage, since he avenges those wrongs, the memory of which had long before been buried. This then is the import of the whole. The Prophet now subjoins -Joel 3:9-11 9. Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up: 10. Beat your plowshares into swords, and your pruninghooks into spears: let the weak say, I am strong. 11. Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O Lord. Some think these words were announced lest the people, being terrified by their evils, should become wholly dejected; and they elicit this meaning, -- that God placed this dreadful spectacle of evils before their eyes, that the Jews might prepare and strengthen themselves for enduring them; that though nations should everywhere rise up, they might yet abide arm in the hope, that God would be the defender of his own Church. But the Prophet, I doubt not, continues the same discourse, and denounces war on the heathen nations, who had molested the Church with so many troubles; Publish this, he says, among the nations, proclaim war, rouse the strong; let them come, let them ascend: and we know how necessary it was by such means to confirm what he had previously said: for the ungodly are moved by no threats, nay, they laugh to scorn all God's judgments; while the faithful yielding to their evils, can hardly raise up their minds, even though God promises to be a helper to them. Except, then, the matter had been set forth as painted before their eyes they would not have experienced the power of consolation. Hence the lively representation we see here was intended for this end, -- that the people, being led to view the whole event, might entertain hope of their future salvation, while they now saw God collecting his army, and mustering his forces to punish the enemies of his Church. The faithful, then not only hearing by mere words that this would be, but also seeing, as it were, with their eyes what the Lord sets forth by a figure, and a lively representation, were more effectually impressed and felt more assured that God would become at length their deliverer. We now then see why the Prophet here bids war to be everywhere announced and proclaimed, and also why he bids the strong to assemble, and all warlike men to ascend; as though he said, "The Lord will not disappoint you with empty words, but will come provided with an army to save you. When ye hear, then, that he will be the author of your salvation, think also that all nations are in his power, and that the whole world can in a moment be roused up by his rod, so that all its forces may from all quarters come together, and all the power of the world meet in obedience to him. Know, then, that being provided with his forces, he comes not to you naked, nor feeds you with mere words, as they are wont to do who have no help to give but words only: this is not what God does; for he can even to-day execute what he has denounced; but he stays for the ripened time. In the meanwhile, give him his honor, and know that there is not wanting the means to protect you, if he wished; but he would have you for a time to be subject to the cross and to tribulations that he may at length avenge the wrongs done to you." It may be now asked who are the nations meant by the Prophet? for he said before, that God would visit all nations with punishment, whereas, there was then no nation in the world friendly to the Jews. But in this there is nothing inconsistent; for God caused all the enemies of the Church to assail one another on every side, and to destroy themselves with mutual slaughters. Hence, when he designed to take vengeance on the Tyrians and Sidonians, he roused up the Persian and Medes; and when he purposed to punish the Persian and Medes, he called the Greeks into Asia; and he had before brought low the Assyrians. Thus he armed all nations, but each in its turn; and one after the other underwent the punishment they deserved. And so the expression of the Prophet must not be taken in a too restricted sense, as though the Lord would at the same time collect an army from the whole world, to punish the enemies of his Church; but that he rouses the whole world, so that some suffer punishment from others; and yet no enemy of the Church remains unpunished. We now perceive the Prophet's objects in saying, Publish this among the nations; that is, God will move dreadful tumults through the whole world, and will do this for the sake of his Church: for though he exposes his people to many miseries, he will yet have the remnant, as we have before seen, to be saved. He afterwards adds, Beat your plowshares into swords. When Isaiah and Micah prophesied of the kingdom of Christ, they said, Beat your swords into pruninghooks, and your spears into plowshares', (Isaiah 2:4, Micah 4:3.) This sentence is now inverted by Joel. The words of Isaiah and Micah were intended figuratively to show that the world would be at peace when Christ reconciled men to God, and taught them to cultivate brotherly kindness. But the Prophet says here, that there would be turbulent commotions everywhere, so that there would be no use made of the plough or of the pruninghook; husbandmen would cease from their labor, the land would remain waste; for this is the case when a whole country is exposed to violence; no one dares go out, all desert their fields, cultivation is neglected. Hence the Prophet says, Turn your plowshares into swords, and your pruninghooks into spears;' that is, field labor will cease, and all will strenuously apply themselves to war. And let the weak say, I am strong, for there will then be no exemption from war. Excuses, we know, availed formerly on the ground of age or disease, when soldiers were collected; and if any one could have pleaded disease, he was dismissed; but the Prophet says, that there will be no exemption then; "God", he says, "will excuse none, he will compel all to become warriors, he will even draw out all the sick from their beds; all will be constrained to put on arms". It hence appears how ardently the Lord loves his Church, since he spares no nations and no people, and exempts none from punishment; for all who have vexed the Church must necessarily receive their recompense. Since then God so severely punishes the enemies of his Church, he thereby gives a singular evidence of his paternal love to us. At length he concludes, There will Jehovah overthrow thy mighty ones. Though the Prophet uses the singular number, "thy", he no doubt refers to the whole earth; as though he said, "Whatever enemies there may be to my people, I will cut them down, however strong they may be." We now perceive that everything the Prophet has hitherto said has been for this end -- to show, that God takes care of the safety of his Church, even in its heaviest afflictions, and that he will be the avenger of wrongs, after having for a time tried the patience of his people and chastised their faults -- that there will be a turn in the state of things, so that the condition of the Church will be ever more desirable, even under its greatest evils, than of those whom the Lord bears with and indulges, and on whom he does not so quickly take vengeance. Prayer. Grant, Almighty God, that as we are assailed on every side by enemies, and as not only the wicked according to the flesh are incensed against us, but Satan also musters his forces and contrives in various ways to ruin us, -- O grant, that we being furnished with the courage your Spirit bestows, may fight to the end under your guidance and never be wearied under any evils. And may we, at the same time, be humbled under your mighty hand when it pleases you to afflict us and so sustain all our troubles that with a courageous mind we may strive for that victory which thou promises to us, and that having completed all our struggles we may at length attain that blessed rest which is reserved for us in heaven through Jesus Christ our Lord. Amen. Lecture Forty-eighty Joel 3:12 12. Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. The Prophet proceeds with the same subject, -- that God will at length become an avenger of the wrongs of his people, when they shall be unjustly harassed by profane men. We indeed know that God does not immediately succor his servants but rests as though he did not regard their troubles; but this he does to try their patience; and then at a suitable time he declares that he had not been indifferent, but had noticed the evils done to them, and deferred punishment until the wickedness of his enemies had been completed. So he says now, that God will at length be the defender of his people against all the nations assembled from every quarter in the valley of Jehoshaphat. Of this valley we have said enough already. But the chief thing is, that the afflictions of the Church shall not go unpunished; for God at the right time will ascend his tribunal, and cause all nations from every part of the earth to assemble and to be there judged. Now it follows -Joel 3:13 13. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great. As God defers his judgments when miserable men groan under their burdens, the Prophet uses a form of speech, which represents God as not delaying, but, on the contrary, as hastening to judgment, though this be not perceived by carnal minds; for these two things well agree together -- God waiting his opportunity as to the ungodly and suspending the punishment they deserve -- and yet quickly accelerating their destruction; for he is said to defer with respect to men, because one day with us is like a hundred years; and he is said to hasten, because he knows the exact points of time. So he says in this place, Put forth the sickle, for the harvest has ripened. He uses metaphorical words, but he afterwards expresses without a figure what he means and says, that their wickedness had multiplied

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But there are here two metaphors, the one taken from the harvest, and the other from the vintage. The Prophet calls those reapers who have been destined to execute his judgment; for God makes use as it were of the hired work of men, and employs their hands here and there as he wills. He afterwards adds another metaphor, taken from the vintage, Full, he says, are the presses and the vats overflow; and at last he expresses what they mean, -- that their wickedness had multiplied, that is, that it was overflowing. God said to Abraham, that the wickedness of the Canaanites was not then completed; and long was the space which he mentioned for he said that after four hundred years he would take vengeance on the enemies of his people: that was a long time; and Abraham might have objected and said "Why should God rest for so long a time?" The answer was this, -- that their wickedness was not as yet completed. But the Prophet says here, that their wickedness had multiplied; he therefore gives to God's servants the hope of near vengeance, as when the harvest approaches and the vintage is nigh at hand; for then all have their minds refreshed with joy. Such is the Prophet's design; to encourage the faithful in their hope and expectation of a near deliverance, he declares that the iniquities of their enemies had now reached their full measure, so that God was now ready to execute on them his vengeance. This is the purport of the whole. It follows -Joel 3:14 14. Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision. The Prophet confirms the same truth; but he multiplies words, because the devastation of the Church might have taken away all hope from God's servants; for who could have said that the Church could be restored when it was so miserably wasted, yea, almost reduced to nothing? For the people were so scattered that the name of Israel was of no account. The people then had ceased to exist, for they had lost their name; in short, the constitution of the Church was dissolved, and all might have said, that the people were given up to thousand modes of destruction, as all execrated the name of Israel. Since it was so, whatever the Prophets said of the restoration of the people might certainly have seemed incredible. The repetition then is not superfluous, when the Prophet in various forms of words testifies and affirms that God would abide faithful, and that, though Israel should perish according to what men could see, yet God had power enough to vivify the people when dead: hence the Prophet speaks emphatically, Nations! Nations! for he assumes here the character of a herald, as indeed this office had been committed to him, and shows that his predictions would not be fruitless, that he declared not words which would vanish into air, but that whatever he declared in God's name was full of power and energy. It might indeed have appeared ridiculous in the Prophet to summon all nations since his doctrine was laughed to scorn, even at Jerusalem. How could his voice penetrate to the utmost borders of the world and be there heard? Though hidden then was the power of this prediction, it yet showed itself at last, and it was really made evident that the Prophet spoke not in vain. Besides, he addresses the nations as though they could hear; but he raises thus his voice, and nobly triumphs over all the wicked for the sake of the godly, though the wicked then proudly ruled and with high disdain: "They shall come," he says, "at length before God's tribunal, though they now tread the Church under foot; yea, the nations, the nations." He does not now mention the valley of Jehoshaphat, but of concision. chrvph cheruts some take for a fixed decree; but the word means a sledge or an instrument for threshing. We know not the mode of threshing used by the Jews, but it is evident from several passages that chrvph cheruts was an instrument with which they were wont to thresh; and I am inclined to adopt this sense; for the Prophet had first called God's judgment a harvest, then he compared it to presses. But if the word "concision" is more approved, I object not; at the same time, I do not doubt but that the Prophet alludes to threshing, as he ascribes to God his own office, that of scattering nations, who seem now to have conspired for the destruction of the Church. If any one considers it to mean a fixed decree, or a cutting off, as it means in Isaiah, I make no objection; for many give this interpretation. I have, however, explained what I most approve. As to the drift of the subject, there is no ambiguity; the meaning of the Prophet is, -- that God will so punish all the ungodly, that he will cut down and scatter them all, as when the corn is threshed on the floor. At last he adds, that nigh was the day of Jehovah in the valley of the sledge. He intimates, that though God as yet connived at their wickedness, yet the day was coming on, unknown indeed to men, and that he would come at length to that valley, that is, that he would inflict such punishment as would prove that he was the protector of his people. Of this valley we have spoken already; and no doubt he has throughout a reference to it, otherwise he would not have used a suitable language, when he said, Ascend into the valley. But what is to ascend into the valley? for, on the contrary, he ought to have spoken of descending. But he compares Judea with other parts of the world; and it is, as it is well known elevated in its situation. Then the higher situation of Judea well agrees with the ascent of which the Prophet speaks. But he ever means that God would so punish the nations as to make it evident that he did this in favor of his Church, as we shall soon see more clearly. But he says -Joel 3:15 15. The sun and the moon shall be darkened, and the stars shall withdraw their shining. I have already explained this verse in [12]chapter 2: the Prophet, as we then stated, describes in these words the terrible judgment of God, in order to shake off the indifference of men, who carelessly hear and despise all threatening, except the Lord storms their hearts. These figurative expressions then are intended to awaken the ungodly, and to make them know that it is a serious matter when the Lord proclaims his judgment. Let us now go on with the passage -Joel 3:16 16. The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel. The Prophet explains here more clearly his object, or the end for which he had hitherto spoken of God's judgment; for what we have heard served only to spread terror: but now the Prophet shows that his purpose was to console the faithful, and to give some relief to their troubles and sorrows. This is the reason why he introduces God as roaring from Zion and crying from Jerusalem. Roaring is ascribed to God, inasmuch as he compares himself in another place to a lion, when representing himself as the faithful protector of the salvation of his people: "I will be," he says, "like the lion, who suffers not the prey to be taken from him, but boldly defends it with all the fierceness he possesses: so also will I do, I will not suffer my people to be taken from me." In this sense does the Prophet now say, that God will roar from Zion. God had been for a time despised; for the nations had prevailed against his chosen people, and plundered them at their pleasure; and God then exercised not his power. Since God had been for a time still, the Prophet says now, that he will not always conceal himself, but that he will undertake the defense of his people, and be like a lion; for he will rise up in dreadful violence against all his enemies. And tremble, he says, shall the heaven and the earth. As almost the whole world was opposed to his elect people, the Prophet carefully dwells on this point, that nothing might hinder the faithful from looking for the redemption promised to them: "Though the heaven and the earth," he says, "raise oppositions God will yet prevail by his wonderful power. Tremble, he says, shall all the elements; what, then, will men do? Though they muster all their forces, and try all means, can they close up the way against the Lord, that he may not deliver his people?" We now understand the Prophet's design in speaking of the shaking of heaven and earth. He at last adds, God will be a hope to his people, and strength to the children of Israel. In this part he gives a sufficient proof of what I have stated, -- that he denounces extreme vengeance on the nations for the sake of his Church; for the Lord will at length pity his people, though they may seem to have perished before he succors them. However past hope then the people may be in their own estimation and in that of all others, yet God will again raise up the expectation of all the godly, who shall remain, and will inspire them with new courage. He speaks in general of the children of Israel; but what he says belongs only to the remnant, of which the Prophet had lately spoken; for not all, we know, who derive their origin from the fathers according to the flesh, were true Israelites. The Prophet refers here to the true Church; and hence Israel ought to be taken for the genuine and legitimate children of Abraham; as Christ, in the person of Nathanael, calls those true Israelites who imitated the faith of their father Abraham. I shall to-day finish this Prophet; I do not therefore dwell much on every sentence. It now follows -Joel 3:17 17. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. This is a confirmation of the preceding doctrine, ye shall know, he says, that I am your God. The Prophet intimates that the favor of God had been so hidden during the afflictions of the people, that they could not but think that they were forsaken by God. His word ought indeed to be sufficient for us in the greatest evils; for though God may cast us into the deepest gulfs, yet when he shines upon us by his word, it ought to be a consolation abundantly available to sustain our souls. But yet, unless

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God really appears, we are confounded, and ask where is his power. For this reason the Prophet now says, that the faithful shall at length know, that is, really know him as their God. There is a twofold knowledge, -- the knowledge of faith, received from his word, -- and the knowledge of experience, as we say, derived from actual enjoyment. The faithful ever acknowledge that salvation is laid up for them in God; but sometimes they stagger and suffer grievous torments in their minds, and are tossed here and there. However it may be with them, they certainly do not by actual enjoyment know God to be their Father. The Prophet therefore now treats of real knowledge, when he says, that they shall know that they have a God, -- how are they to know this? By experience. Now this passage teaches us, that though God should not put forth his hand manifestly to help us, we ought yet to entertain good hope of his favor; for the Prophet spoke for this end -- that the godly might, before the event or the accomplishment of the prophecy should come, look to God and cast on him all their cares. Then the faithful, before they had real knowledge, knew God to be their Father, and hence hesitated not to flee to him though what the Prophet testified had not yet been visibly accomplished. Dwelling in Zion, the mountain of my holiness: This has been designedly added, that the faithful might know, that God made not a covenant in vain with Abraham, that mount Zion had not in vain been chosen, that they might there call on God; for we must have our attention called to the promises, otherwise all doctrine will become frigid. Now we know that all the promises have been founded on a covenant, that is, because God had adopted the people, and afterwards deposited his covenant in the hand of David, and then he designated mount Zion as his sanctuary. Since, then, all the promises flow from this fountain, it was necessary to call the attention of the Jews to the covenant: and this is the reason why the Prophet says now that God dwells in Zion; for otherwise this doctrine would no doubt only lead to superstition. God, indeed, we know, cannot be included within the circumference of any place, much less could he be confined to the narrow limits of the temple; but he dwelt on mount Zion on account of his own law, because he made a covenant with Abraham, and afterwards with David. It then follows, And Jerusalem shall be holy, and aliens shall not pass through it any more. While he declares that Jerusalem shall be holy, he exempts it at the same time from profanation. We know that it is a common mode of speaking in Scripture, and what often occurs, that God's heritage is holy, and also, that they profaned it. Hence, when the people were exposed as a prey to the pleasure of their enemies, the heritage of God became forsaken and polluted, profane men trod Jerusalem as it were under foot. But now the Prophet exempts the holy city from this pollution, as though he said, "The Lord will not allow his people to be thus miserably harassed, and will show that this city has been chosen by him, and that he has in it his dwelling. Aliens then shall no more pass through it -- Why? For it is first the holy city of God, and then, of his Church. But as this promise extends to the whole kingdom of Christ, God doubtless makes here a general promise, that he will be the protector of his Church, that it may not be subject to the will of enemies; and yet we see that it often happens otherwise. But this ought to be imputed to our sins, for we make the breaches. God would, indeed be a wall and a rampart to us, as it is said elsewhere, (Isaiah 26:1;) but we betray his Church by our sins. Hence aliens occupy a place in it: Ye we see at this day; for Antichrist, as it has been foretold, has now for ages exercised dominion in God's sanctuary. Since it is so, we ought to mourn at seeing God's holy Church profaned. Let us yet know, that God will take care to gather his elect, and to cleanse them from every pollution and defilement. It follows -Joel 3:18-19 18. And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim. 19. Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. The Prophet here declares that God will be so bountiful to his people, that no good things will be wanting to them either in abundance or variety. When God then shall restore his Church, it will abound, he says, in every kind of blessing: for this is the meaning of this language, Distill new wine shall the mountains, and the hills shall make milk to run down; and all rivers also shall have abundant waters, and a fountain shall arise from the house of Judah to irrigate the valley of Shittim. We now perceive the design of Joel. But we must remember that when the Prophets so splendidly extol the blessings of God, they intend not to fill the minds of the godly with thoughts about eating and drinking; but profane men lay hold on such passages as though the Lord intended to gratify their appetite. We know, indeed, that God's children differ much from swine: hence God fills not the faithful with earthly things, for this would not be useful for their salvation. At the same time, he thus enlarges on his blessings, that we may know that no happiness shall in any way be wanting to us, when God shall be propitious to us. We hence see that our Prophet so speaks of God's earthly blessings, that he fills not the minds of the godly with these things but desires to raise them above, as though he said, that the Israelites would in every way be happy, after having in the first place been reconciled to God. For whence came their miseries and distresses of every kind, but from their sins? Since, then, all troubles, all evils, are signs of God's wrath and alienation, it is no wonder that the Lord, when he declares that he will be propitious to them, adds also the proofs of his paternal love, as he does here: and we know that it was necessary for that rude people, while under the elements of the Law, to be thus instructed; for they could not as yet take solid food, as we know that the ancients under the Law were like children. But it is enough for us to understand the design of the Holy Spirit, namely, that God will satisfy his people with the abundance of all good things, as far as it will be for their benefit. Since God now calls us directly to heaven, and raises our minds to the spiritual life, what Paul says ought to be sufficient, -- that to godliness is given the hope, not only of future life, but also of that which is present, (1 Timothy 4;) for God will bless us on the earth, but it will be, as we have already observed, according to the measure of our infirmity. The valley of Shittim was nigh the borders of the Moabites, as we learn from Numbers 25:1, and Joshua 2:1. Now when the Prophet says, that waters, flowing from the holy fountains would irrigate the valley of Shittim, it is the same as though he said, that the blessing of God in Judea would be so abundant, as to diffuse itself far and wide, even to desert valleys. But he afterwards joins, that the Egyptians and Idumeans would be sterile and dry in the midst of this great abundance of blessings, for they were professed enemies to the Church. Hence God in this verse declares that they shall not be partakers of his bounty; that though all Judea would be irrigated, though it would abound in honeys milk, and wine, yet these would remain barren and empty; Mizraim, then, shall be a solitude, Edom shall be a desert of solitude. Why? Because of the troubles, he says, brought on the children of Judah. God again confirms this truth, that he has such a concern for his Church, that he will avenge wrongs done to it. God, then, does not always come to our help when we are unjustly oppressed, though he has taken us under his protection; but he suffers us for a time to endure our evils; and yet the end will show, that we have been ever dear to him and precious in his sight. So he says now, that for the harassments which the Egyptians and Idumeans occasioned to the children of Judah, they shall be destitute, notwithstanding the abundance of all good things. Because they shed, he says, innocent blood in their (or, in their own) land. If we refer this to Egypt and Idumea, the sense will be, that they had not protected fugitives, but, on the contrary, cruelly slew them, as though they had been sworn enemies. Many, we know, during times of distress, fled to Egypt and Idumea, to seek refuge there. As, then, the Egyptians had been so inhuman towards the distressed, the Prophet threatens them with vengeance. But I prefer to view what is said as having been done in Judea; they have then shed innocent Blood, that is, in Judea itself. As God had consecrated this land to himself to pollute it with unjust slaughters was a more atrocious crime. Forasmuch then as the Egyptians and Idumeans thus treated the Jews, and slew them in their own country in a base manner, though they were abiding quietly at home, it is no wonder that God declares, that he would be the avenger of these wrongs. It follows -Joel 3:20 20. But Judah shall dwell for ever, and Jerusalem from generation to generation. God here testifies that his redemption would not be for a short time, but that its fruit would be for a long, period, yea, perpetual: for it would be but a small thing for the Church to be redeemed, except God kept it safe under his own power. This second thing the Prophet now adds, -- that Judah shall always remain safe, and that Jerusalem shall be for a continued succession of ages. The ungodly, we know, sometimes flourish for a time, though before God they are already doomed to destruction. But the Prophet here declares, that the fruit of the redemption he promises will be eternal: for God is not led to deliver his Church only for a moment, but he will follow it with perpetual favor, and remain constant in his purpose and ever like himself; he is therefore the eternal and faithful protector of his people. The last verse follows Joel 3:21 21. For I will cleanse their blood that I have not cleansed: for the Lord dwells in Zion.

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The beginning of the verse is in various ways explained. Some make a stop after cleanse thus, "I will cleanse, yet their blood I will not cleanse;" as though God had said, that he would forgive heathen nations all their other wrongs, but could not forgive them the great cruelty they had exercised against his elect. So the sense would be, "Avarice may be borne, I could pass by robberies; but, since they slew my people, I am in this case wholly unforgiving." Hence, according to this view, God shows how precious to him is the life of his saints, inasmuch as he says, that he will not be pacified towards those ungodly men who have shed innocent blood. But this sense seems rather too forced. Others render thus, "Their blood will I cleanse, and will not cleanse," that is, "I will cleanse the Jews from their defilements, but I will not use extreme severity;" as he says also in Isaiah 48, I will not refine thee as gold or silver, for you would turn all into dross.' They hence think that God promises here such a cleansing of the Church, as that he would not use extreme rigor, but moderate his cleansing, as it is needful with regard to our defilements, of which we are all so full. But this sense seems to me more simple, -- that God would cleanse the blood which he had not cleansed; as though he said, "I have not hitherto cleansed the pollutions of my people; they are then become, as it were, putrid in their sins; but now I will begin to purify all their wickedness, that they may shine pure before me." There is a relative understood as is often the case in Hebrew. But nqh neke is taken in Jeremiah 30:11, in another sense, that God will exterminate his Church: but we cannot in this place elicit any other meaning than that God will cleanse his Church from pollutions; for the Prophet, no doubt, means the defilements of which the people were full. They will not, then, be able to enjoy the favor of God while lying in their filth. Now God, in promising to be a Redeemer, comes to the very fountain and the first thing, -- that he will wash away their filth; for how could God be the Redeemer of the people, except he blotted out their sins? For as long as he imputes sins to us, he must necessarily be angry with us, we must be necessarily altogether alienated from him and deprived of his blessing. He then does not say in vain that he will be a purifier; for when pollutions are cleansed, there follows another thing, which we have already noticed as to this, future redemption, and with this -He at last concludes and says And Jehovah shall dwell in Zion. The Prophet recalls again the attention of the people to the covenant; as though he said, "God has willingly and bountifully promised all that has been mentioned, not because the people have deserved this, but because God has deigned long ago to adopt the children of Abraham, and has chosen mount Zion as his habitation." He shows then this to be the reason why God was now inclined to mercy, and would save a people, who had a hundred times destroyed themselves by their sins. Prayer. Grant, Almighty God, that as we have, in this world, to fight continually, not only with one kind of enemies, but with numberless enemies, and not only with flesh and blood, but also with the devil, the prince of darkness, -- O grant, that, being armed with your power, we may persevere in this contest; and when you afflict us for our sins, may we learn to humble ourselves, and so submit to your authority, that we may hope for the redemption promised to us; and though tokens of your displeasure may often appear to us, may we yet ever raise up our minds by hope to heaven, and from thence look for your only begotten Son, until, coming as the Judge of the world, he gathers us and brings us to the fruition of that blessed and eternal life, which he has obtained for us by his own blood. Amen. End of the Commentaries on Joel. AMOS. The Commentaries of John Calvin on the Prophet Amos2 Lecture Forty-ninth. He shows himself the time when he began to discharge his office of a teacher; but it does not appear how long he prophesied. The Jews indeed, think that his course was long; he continued his office, as they write, under four kings. But he mentions here only the reigns of Uzziah and Jeroboam. His purpose was to mark the time when he began to execute his office of a Prophet, but not to express how long he labored for God in that office; and why he mentions only the beginning, we shall in its proper place notice. It is, indeed, certain, that he commenced his work under king Uzziah, and under king Jeroboam: and this also is to be noticed, that he was appointed a Prophet to the kingdom of Israel. For though he arose from the tribe of Judah, yet the Lord, as we shall see set him over the kingdom of Israel. He sometimes turns his discourse to the tribe of Judah, but only, as it were, accidentally, and as occasion led him; for he mainly addressed the Ten Tribes. Chapter 1. Amos 1:1 The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake. Amos boasts not here, in speaking of his own words, that he adduced anything as from himself, but avows himself to be only the minister of God; for he immediately adds that he received them by a vision. God himself raised up the Prophets and employed their labour; And, at the same time, guided them by his Spirit, that they might not announce anything but what had been received from him, but faithfully deliver what had come from him alone. These two things then, well agree together, - that the prophecies which follow were the words of Amos and that they were words revealed to him from above; for the word "chazah" which Amos uses, properly means, to see by revelation; and these revelations were called prophecies. But he says, that he "was among the shepherds of Tekoa". This was a small town and had been shortly before surrounded by walls and had ever been previously a village. He then mentions not his country, because it was celebrated, or as though he could derive thereby more authority or renown: but, on the contrary he calls himself a Tekoan, because God drew him forth from an obscure place, that he might set him over the whole kingdom of Israel. They are therefore mistaken, as I think, who suppose that Amos was called one of the shepherds on account of his riches, and the number of his flocks; for when I weigh everything, I see not how could this be. I indeed allow that "nokdim" are not only shepherds who do the work, but men possessing flocks, carrying on a large business; for the king of Moab is said to have been a "noked", and that he fed large flocks; but it was by hired shepherds. As to the Prophets I do not see how this can be applied to him; for Tekoa was not a place famous for wealth; and as I have said, it was a small town, and of no reknown. I do not then doubt, but that Amos, by saying that he was a shepherd, pours contempt on the pride of the king of Israel, and of the whole people; for as they had not chosen to hear the Prophets of God, a keeper of sheep was sent to them. It must be further noticed, that he is not called a shepherd of Tekoa, but "from Tekoa"; and interpreters have not observed this preposition. We shall see in chapter seven, that though Amos sprang from the tribe of Judah, he yet dwelt in the kingdom of Israel: for the priest, after he had slandered him before the king, bade him to go elsewhere, and to eat his own bread, and not to disturb the peace of the country. He therefore dwelt there as a stranger in a land not his own. Had he been rich, and possessing much wealth, he would have surely dwelt at home: why should he change his place? Since then it appears evident, that he was a sojourner in the land of Israel, he was, no doubt, one of the common people. So that his low condition was intended for this purpose, - that God might thereby repress the arrogance of the king of Israel, and of the whole people; for we know how much inflated they were on account of the fruitfulness of their land and their riches. Hence Amos was set over them as a Prophet, being a shepherd, whom God had brought from the sheepfolds. The time also is to be observed, when he is said to have seen these prophecies; it was "in the days of Uzziah king of Judah, two years before the earth-quake, and in the days of Jeroboam, the son of Joash". What the state of that time was, I described in explaining the prophecies of Hosea. Sacred history relates that the kingdom of Israel flourished under the second Jeroboam; for though he was an ungodly and wicked man, yet God spared then his people, and caused that not only the ten tribes should remain entire, but also that Jeroboam should enlarge his kingdom; for he had recovered some cities which had been lost. The state of the people was then tranquil, and their prosperity was such as filled them with pride, as it commonly happens. Uzziah also so reigned over the tribe of Judah, that nothing adverse prevailed there. Shortly after followed the earthquake. The time this earthquake happened, sacred history does not mention. But Josephus says, that it was when Uzziah seized on the priestly office, and was smitten with leprosy. He therefore makes that stroke of leprosy and the earthquake to be at the same time. But Amos, as well as other Prophets, spoke of it as a thing well known: thus Zechariah, after the people's return, refers to it in chapter 14:, 'There shall be to you a terror, such as was in the earthquake under king Uzziah.' He states not the year, but it was then commonly known. Then the Prophet meant nothing more than to show by this event, that he denounced God's vengeance on the Israelites, when they were in prosperity, and were immersed, as it were, in their pleasures. John Calvin, Calvin’s Commentaries: Amos. Grand Rapids: W. B. Eerdmans, 1950. Copy can be found on Ccel.org. I have changed the thee, thou and ye to modern English. 2

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And satiety, as it ever happens, made them ferocious; hence he was not well received; but his authority is hereby more confirmed to us; for he did not flatter the people in their prosperity, but severely reproved them; and he also predicted what could not be foreseen by human judgment, nay, what seemed to be altogether improbable. Had he not then been endowed with the heavenly Spirit, he could not have foretold future calamities, when the Jews, as I have already said, as well as the Israelites, and others, promised themselves all kinds of prosperity; for God then spared the kingdom of Israel and the kingdom of Judah, nor did he execute his judgment on neighboring nations. We must now observe this also, that the words which he "saw" were "concerning Israel". We therefore learn, as I have already said that the Prophet was specifically appointed for the Israelites, though born elsewhere. But how and on what occasion he migrated into the kingdom of Israel, we know not; and as to the subject in hand, it matters not much: but it is probable, as I have said before, that this was designedly done, that God might check the insolence of the people, who flattered themselves so much in their prosperity. Since, then, the Israelites had until now rejected God's servants, they were now constrained to hear a foreigner and a shepherd condemning them for their sins, and exercising the office of a judge: he who proclaims, an impending destruction is a celestial herald. This being the case, we hence see that God had not in vain employed the ministry of this Prophet; for he is wont to choose the weak things of the world to confound the strong, (1 Cor. 1) and he takes Prophets and teachers from the lowest grade to humble the dignity of the world, and puts the invaluable treasure of his doctrine in earthly vessels, that his power, as Paul teaches us, may be made more evident (1 Cor. 4.) But there was a special reason as to the Prophet Amos; for he was sent on purpose severely to rebuke the ten tribes: and, as we shall see, he handled them with great strenght. For he was not polite, but proved that he had to do with those who were not to be treated as men, but as brute beasts; yea, worse in obstinacy than brute beasts; for there is some docility in oxen and cows, and especially in sheep, for they hear the voice of their shepherd, and follow where he leads them. The Israelites were all stubbornness, and wholly untamable. It was then necessary to set over them a teacher who would not treat them courteously, but exercise towards them his native rusticity. Let us now proceed; for of the kingdom of Uzziah and of Jeroboam the son of Joash, the second of that name, we have spoken on the first chapter of Hosea. It now follows Amos 1:2 And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither. He employs here the same words which we explained yesterday in the last chapter of Joel; but for another purpose. By saying, 'Jehovah from Zion shall roar,' Joel intended to set forth the power of God, who had been for a time silent, as though he was not able to repel his enemies. As God was then despised by the ungodly, Joel declares that he had power, by which he could instantly break down and destroy all his enemies and defend his Church and chosen people. But now Amos, as he addresses the Israelites, does here defend the pure worship of God from all contempt and declares to the Israelites, that however much they wearied themselves in their superstitions they still worshipped their own devices; for God repudiated all the religion they thought they had. There is, then, to be understood an implied or indirect contrast between mount Zion and the temples which the first Jeroboam built in Dan and Bethel. The Israelites imagined that they worshipped the God of their father Abraham; and there were in those places greater pomp than at Jerusalem. But the Prophet Amos pours contempt on all these fictitious forms of worship; as though he said, "You indeed boast that the God of Abraham is honored and worshipped by you; but you are degenerate, you are covenant breakers, you are perfidious towards God; he dwells not with you, for the sanctuaries, which you have made for yourselves, are nothing but brothels; God has chosen no habitation for himself, except mount Zion; there is his perpetual rest: Roar then will Jehovah from Zion." We now see what the Prophet had in view: for he not only shows here, that God was the author of his doctrine, but at the same time distinguishes between the true God and the idols, which the first Jeroboam made, when by this artifice he intended to withdraw the ten tribes from the house of David and wholly to alienate them from the tribe of Judah: it was then that he set up the calves in Dan and Bethel. The Prophet now shows that all these superstitions are condemned by the true God: "Jehovah then shall roar from Zion, he will utter his voice from Jerusalem". He no doubt wished here to terrify the Israelites, who thought they had peace with God. Since, then, they abused his long-suffering, Amos now says that they would find at length that he was not asleep. "When God then shall long bear with your iniquities, he will at last rise up for judgment." By roaring is signified, as we said yesterday, the terrible voice of God; but the Prophet here speaks of God's voice, rather than of what are called actual judgments really executed, that the Israelites might learn that the examples of punishments which God executes in the world happen not by chance, or at random, but proceed from his threatening; in short, the Prophet intimates that all punishments which God inflicts on the ungodly and the despisers of his word, are only the executions of what the Prophets proclaimed, in order that men, should there be any hope of their repentance, might anticipate the destruction which they hear to be nigh. The Prophet then commends here very highly the truth of what God teaches, by saying that it is not what vanishes, but what is accomplished; for when he destroys nations and kingdoms, it comes to pass according to prophecies: "God then shall utter his voice from Jerusalem". Then it follows, "And mourn shall the habitations of shepherds". "'Aval" means to mourn, and also to be laid waste, and to perish. Either sense will well suit this place. If we read, "mourn", then we must render the following thus, "and ashamed shall be the head, or top, of Carmel". But if we read, "perish", then the verb "bosh" must be translated, "wither"; and as we know that there were rich pastures on Carmel, I prefer this second rendering: "wither then shall the top of Carmel"; and the first clause must be taken thus, "and perish shall the habitations of shepherds". As to what is intended, we understand the Prophet's meaning to be, that whatever was pleasant and valuable in the kingdom of Israel would now shortly perish, because God would utter his voice from Zion. The meaning then is this, - "You now lie secure, but God will soon, and even suddenly, put forth his power to destroy you; and this he will do, because he denounces on you destruction now by me, and will raise up other Prophets to be heralds of his vengeance: this will God execute by foreign and heathen nations; but yet your destruction will be according to these threatening which ye now count as nothing. You indeed think them to be empty words; but God will at length show that what he declares will be fully accomplished." With respect to Carmel, there were two mountains of this name; but as they were both very fertile, there is no need to take much trouble to inquire of which Carmel the Prophet speaks. Sufficient is what has been said, - that such a judgment is denounced on the kingdom of Israel as would consume all its fatness; for as we shall hereafter see, and the same thing has been already stated by the Prophet Hosea, there was great fertility as to pastures in that kingdom. We must, at the same time, observe, that the Prophet, who was a shepherd, speaks according to his own character, and the manner of life which he followed. Another might have said, 'Mourn shall the whole country, tremble shall the palaces,' or something like this; but the Prophet speaks of Mount Carmel, and of the habitations of shepherds, for he was a shepherd. His doctrine no doubt was despised, and many profane men probably said, "What! He thinks that he is still with his cows and with his sheep; he boasts that he is God's prophet, and yet he is ever increased his stalls and his sheepfolds." It is then by no means improbable, but that he was thus derided by scornful men: but he purposely intended to blunt their ignorance, by mingling with what he said as a Prophets those kinds of expressions which savored of his occupation as a shepherd. Let us now proceed Amos 1:3-5 3 Thus says the LORD; For three transgressions of Damascus, and for four, I will not turn away [the punishment] thereof; because they have threshed Gilead with threshing instruments of iron. 4 But I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad. 5 I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holds the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, says the LORD. It is singular that Amos said that his words were concerning Israel, and that he should now turn to speak of Damascus and the country of Syria. This seems inconsistent; for why does he not perform the office committed to him? Why does he not reprove the Israelites? Why does he not threaten them? Why does he not show their sins? And why does he speak of the destruction then nigh to the people of Syria? But it is right here to consider what his design was. He shows briefly, in the last verse, that ruin was nigh the Israelites; for God, who had hitherto spared them, was now resolved to ascend his tribunal. But now, that he might better prepare the Israelites, he shows that God, as a judge, would call all the neighboring nations to an account. For had the Prophet threatened the Israelites only, they might have thought that what they suffered was by chance, when they saw the like things happening to their neighbors: "How is it credible that these evils and calamities have

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flowed from God's vengeance, since the Edomites, the Moabites, the Ammonites, the Syrians, and the Sidonians, are implicated in these evils in common with ourselves? For if God's hand pursues us, it is the same with them: and if it is fate, that with blind force exercises its rule over the Moabites, the Edomites, and the Syrians, the same thing, doubtless, is to be thought of our case." Thus all the authority of the Prophet must have lost its power, except the Israelites were made to know that God is the judge of all nations. We must also bear in mind, that the kingdom of Israel was laid waste, together with other neighboring countries, as war had spread far and wide; for the Assyrian, like a violent storm, had extended through the whole of that part of the world. Not only, then, the Israelites were distressed by adversities at that time, but all the nations of which Amos prophesied. It was hence necessary to add the catalogue which we here find, that the Israelites might have as many confirmations respecting God's vengeance, as the examples which were presented to their eyes, in the dire calamities which everywhere prevailed. This is to be borne in mind. And then the Prophet regarded another thing: If the Edomites, the Moabites, the Syrians, and Ammonites, were to be treated so severely, and the Prophet had not connected the Israelites with them, they might have thought that they were to be exempted from the common punishments because God would be propitious to them; for hypocrites ever harden themselves the more, whenever God spates them: "See, the Ammonites and the Moabites are punished; the Edomites, the Syrians, and other nations, are visited with judgment: God then is angry with all these; but we are his children, for he is indulgent to us." But the Prophet puts here the Israelites in the same bundle with the Moabites, the Edomites, and other heathen nations; as though he said, "God will not spare your neighbours; but think not that you shall be exempt from his vengeance, when they shall be led to punishment; I now declare to you that God will be the judge of you all together." We now apprehend the design of the Prophet. He wished here to set before the eyes of the Israelites the punishment of others to awaken them, and also to induce them to examine themselves for we often see, that those who are intractable and refractory in their disposition, when directly addressed are not very attentive; but when they hear of the sins of others, and especially when they hear something of punishment, they will attend. The Prophet therefore designed by degrees to lead the Israelites to a teachable state of mind, for he knew them to be torpid in their indulgences, and also blinded by presumption, so that they could not be easily brought under the yoke: hence he sets before them the punishment which was soon to fall on neighbouring nations. We must yet observe that there was another reason I do not throw aside what I have already mentioned; but the Prophet no doubt had this also in view, - that God would punish the Syrians, because they cruelly raged against the Israelites especially against Gilead and its inhabitants. As God, then, would inflict so grievous a punishment on the Syrians, because they so cruelly treated the inhabitants of Gilead, what was to be expected by the Israelites themselves who had been insolent towards God, who had violated his worship who had robbed him of his honor, who had in their turn destroyed one another! For, as we shall hereafter see, there was among them no equity, no humanity; they had forgotten all reason. Since, then, the Israelites were such, how could they hope that so many and so detestable crimes should go unpunished, when they saw that the Syrians, though uncircumcised, were not to be spared, because they so cruelly treated professed enemies, on whom they lawfully made war? I now come to the words of the Prophet: "Thus says Jehovah, For three transgressions of Damascus, and for four, will not be propitious to it; literally, "I will not convert it": but I take this actively that God would not turn himself to mercy, or that he would not be propitious to Damascus. We know that Damascus was the capital of Syria; And the Prophet here, by mentioning a part for the whole, threatens the whole people, and summons all the Syrians to God's tribunal, because they had inhumanely treated, as we shall see, the city of Gilead. But he says, God will "not be propitious for three and four transgressions of Damascus". Some take this meaning, "For three transgressions I have been propitious, for four I will not be." But there is no need of adding anything to the Prophet's words; for the most suitable sense here is that for the many sins of Damascus God would not be propitious to it: and the Prophet, I have no doubt, intended by the two numbers to set forth the irreclaimable perverseness of the Syrians. Seven in Scripture is an indefinite number, and is taken, as it is well known, to express what is countless. By saying then, three and four transgressions, it is the same as if he had said seven: but the Prophet more strikingly intimates the progress the Syrians made in their transgressions, until they became so perverse that there was no hope of repentance. This then is the reason that God declares that he would no more forgive the Syrians, inasmuch as without measure or limit they burst forth into transgressions and ceased not, though a time for change was given them. This is the true meaning. And the Prophet repeats the same form of speech in speaking of Gaza, of Amman, of Edom, and of other nations. Let us learn from this place, that God, whom the world regards as too cruel, when he takes vengeance on sins, shows really and by sure proof the truth of what he declares so often of himself in Scripture, and that is, that he bears long and does not quickly take vengeance: though men are worthy to perish yet the Lord suspends his judgments. We have a remarkable proof of this in these prophecies; for the Prophet speaks not only of one people but of many. Hence God endured many transgressions not only in the Syrians, but also in other nations: there was not then a country in which a testimony to God's forbearance did not exist. It hence appears, that the world unjustly complains of too much rigor, when God takes vengeance, for he ever waits till iniquity, as it was stated yesterday, reaches its highest point. There is besides presented to us here a dreadful spectacle of sins among so many nations. At the same time, when we compare that age with ours, it is certain that greater integrity existed then: all kinds of evils so overflow at this day, that compared with the present, the time of Amos was the golden age; and yet we hear him declaring here, that the people of Judah and of Israel, and all the other nations, were monstrously wicked, so that God could not bring them to repentance. For he testifies not here in vain, that he would punish wickedness wholly obstinate since they had not turned to him, who had advanced to the number seven; that is, who had sinned, as it has been before stated, without measure or limits: and this ought also to be noticed in the Prophet's words; but I cannot now proceed farther. Prayer. Grant, Almighty God, that as you see us to be of a disposition so hard and rebellious, that we are not, without great difficulty, drawn to you, - O grant, that we may at least be subdued by the threatenings you daily denounce on us, and be so subdued, that being also drawn by your word, we may give up ourselves to you, and not only suffer ourselves to be constrained by punishments, but also obey you with a willing mind, and most readily offer ourselves to you as a sacrifice of obedience, so that being ruled by the Spirit of your Son, we may at length attain that blessed rest, which has been prepared for us by your Son our Lord. Amen. Fiftieth Lecture We explained in yesterday's Lecture, that what the Prophet means by the three and four transgressions of Damascus, is perverse and incurable wickedness; for God here declares that he had borne long enough with the sins of Damascus, and that now he is in a manner forced to proceed to extreme rigor, seeing that there was no hope of amendment. But what follows may seem strange; for immediately the Prophet subjoins, "Because they have threshed Gilead with iron wains", or serrated machines. He records here only one wickedness: where, then, were the seven of which he spoke? The answer may be easily given. By naming the three and four sins of Damascus, he means not different kinds of sins, but rather the perverseness which we have mentioned; for they had been extremely rebellious against God, and God had suspended his vengeance, till it became evident that they were unhealable. It was, therefore, not necessary to mention here seven different sins; for it was enough that Damascus, which means the kingdom of Syria, was held bound by such a degree of obstinacy, that no remedy could be applied to its transgressions; for it had for a long time tried the patience of God. Now the Prophet subjoins, "I will send fire unto the house of Hazael, which will devour the palaces of Ben-hadad". The Prophet speaks still of the kingdom of Syria; for we know that bot Ben-hadad and Hazael were kings of Syria. But Jerome is much mistaken, who thinks that Ben-hadad was here put in the second place, as if he had been the successor of Hazael, while sacred history relates that Hazael came to Elisha when Ben-hadad was ill in his bed, (2 Kings 8: 9;) and he was sent to request an answer. Now the Prophet declared that Hazael would be the king of Syria, and declared this not without tears; for he pitied his own people, of which this Syrian would be the destroyer. After he returned home, he strangled Ben-hadad, and took to himself the royal dignity. But it is common enough in Scripture to speak of a thing present, and then, as in this place, to add what has past, "I will send fire into the house of Hazael, and this fire will devour the palaces of Ben-hadad"; as though he said, "I will destroy the kingdom of Syria, I will consume it as with burning." But he first names the house of Hazael, and then the palaces of Ben-hadad; as though he said, "No ancientness shall preserve that kingdom from being destroyed." For, metaphorically, under the word fire, he designates every kind of consumption; and we know how great is the violence of fire. It is then as though he said, that no wealth, no strength, no fortifications, would stand in the way to prevent the kingdom of Syria from being destroyed.

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He then adds, "I will break in pieces the bar of Damascus". The Prophet confirms what he had already said; for Damascus, being strongly fortified, might have seemed unassailable. By bar, the Prophet, mentioning a part for the whole, meant strongholds and everything which could keep out enemies. Nothing, then, shall prevent enemies from taking possession of the city of Damascus. How so? Because the Lord will break in pieces its bars. It is then added, "I will cut off, or destroy, the inhabitant from Bikoth Aven", or from the plain of Aven. It is uncertain whether this was the proper name of a place or not, though this is probable; and yet it means a plain, derived from a verb, which signifies to cut into two, or divide, because a plain or a valley divides or separates mountains; hence a valley or plain is called in Hebrew a division. Now, we know that there were most delightful plains in the kingdom of Syria, and even near Damascus. Aven also may have been the name of a place, though it means in Hebrew trouble or laborer. But whatever it may have been, the Prophet no doubt declares here, that all the plains nigh Damascus, and in the kingdom of Syria, would be deprived of their inhabitants. "I will then destroy the inhabitant from the plain of Aven, and the holder of the sceptre from the house of Eden", or from the house of pleasure. This also may have been the name of a place, and from its situation a region, which, by its pleasantness greatly delighted its inhabitants. But the Prophet, I have no doubt, alludes, in these two words, to "trouble" and "pleasure". "Removed", he says, shall be the people of Syria into Kir". The purport of this is, that the kingdom of Syria would be wasted, so that the people would be taken into Assyria; for the Prophet declares that the Assyrians would be the conquerors, and remove the spoils into their own kingdom, and lead away the people as captives; for the word city, as a part for the whole, is put here for the whole land. It now follows Amos 1:6-8 6 Thus says the LORD; For three transgressions of Gaza, and for four, I will not turn away [the punishment] thereof; because they carried away captive the whole captivity, to deliver [them] up to Edom.7 But I will send a fire on the wall of Gaza, which shall devour the palaces thereof. 8 And I will cut off the inhabitant from Ashdod, and him that holds the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, says the Lord GOD. Amos directs here his discourse against Gaza, which the Philistine occupied. It was situated in the tribe of Judah, towards the sea; but as the Anakims were its inhabitants, the Philistine kept possession of it. Then the Jews had these enemies as "aktorekous", (guardians of the shore,), who had a greater opportunity of doing harm from being so near: and we may learn from the Prophet's words, that the Philistines, who dwelt at Gaza, when they saw the Israelites oppressed by their enemies, joined their forces to foreign allies, and that the Jews did the same. God then now denounces punishment on them. As to the word, Gaza, some think that it was given to the city, because Cambyses, when warring with the Egyptians, had deposited there his money and valuable furniture; and because the Persian call a treasure, gaza; but this is frivolous. We indeed know that the Greek translators ever put "gamma" for an "ayin"; as of Omorrha they make Gomorrha, so of Oza they make Gaza. Besides, the city had this name before the time of Cambyses. It was then more probably thus called from its strength: and that the Greeks rendered it Gaza was according to their usual practice, as I have said as to other words. But there were two Gazas; when the first was demolished, the inhabitants built another near the sea. Hence Luke, in the 8th chapter of the Acts says, that Gaza was a desert; and he thus makes a difference between Gaza on the sea-side and the old one, which had been previously demolished. But Amos speaks of the first Gaza; for he threatens to it that destruction, through which it happened that the city was removed to the shores of the Mediterranean. I come non to the Prophet's words: "God, he says, will not be propitious to Gaza for three and four transgressions", as the Philistine had so provoked God, that they were now wholly unworthy of pardon and mercy. I reminded you in yesterday's Lecture, that there is presented to us here a sad spectacles but yet useful; for we here see so many people in such a corrupted state, that their wickedness was become to God intolerable: but at this day the state of things in the world is more corrupt, for iniquity overflows like a deluge. Whatever then men may think of their evils, the Lord from heaven sees how great and how irreclaimable is their obstinacy. It is nothing that some throw blame on others, or look for some alleviation, since all are ungodly and wicked: for we see that God here declares that he would, at the same time, take vengeance on many nations. The Edomites might then have objected, and said, that their neighbors were nothing better; others might have made the same excuse; every one might have had his defense ready, if such a pretext availed, that all were alike implicated in the same guilt and wickedness. But we see that God appears here as a judge against all nations. Let us not then be deceived by vain delusions, when we see that others are like us; let everyone know that he must bear his own burden before God: "I will not then be propitious for three and for four transgressions". "Because they carried away, he says, a complete captivity". The Prophet records here a special crime, - that the Gazites took away Jews and Israelites, and removed them as captives into Idumea, and confined them there. I have already said that it was not the Prophet's design to enumerate all their sins, but that he was content to mention one crime, that the Israelites might understand that they were involved in a heavier guilt, because they had grievously offended both God and men. If then so severe a vengeance was to be taken on Gaza, they ought to have known, that a heavier vengeance awaited them, because they were guilty of more and greater sins. But he says that they had effected a complete captivity, inasmuch as they had spared neither women, nor children, nor old men; for captivity is called perfect or complete, when no distinction is made, but when all are taken away indiscriminately, without any selection. They then carried away a complete captivity, so that no pity either for sex or for age touched them: "that they might shut them up, he says, in Edom". Now follows a denunciation of punishment, - that "God would send a fire on the wall of Gaza, to devour its palaces". And it hence appears that Gaza was a splendid town, and sumptuously built; and for this reason the Prophet speaks of its palaces. He shows, at the same time, that neither strength nor wealth would prevent God from executing the punishment which the Gazites deserved. He names also other cities of Palestine, even Ascalon and Azdod, or Azotus, and Ecron. These cities the Philistine then possessed. The Prophet then intimates, that wheresoever they might flee, there would be no safe place for them; for the Lord would expose as a prey to enemies, not only Gala, but also all the other cities. We may conclude that Ascalon was the first city; for there was the royal residence, though Gaza was the capital of the whole nation; it might yet be that the pleasantness of its situation, and other attractions, might have induced the king to reside there, though it was not the metropolis; Him then "who holds the sceptre I will cut off from Ascalon". He at last concludes, that all the remnants of Palestine would be destroyed. Now, whenever God denounces destruction on the Jews, he ever gives some hope, and says that the remnant would be saved: but here the Prophet declares that whatever remained of that nation would be destroyed; for God purposed to destroy them altogether, and also their very name. He therefore adds, that "Jehovah Lord" had spoken, "says the Lord Jehovah". This was added for confirmation; for the Philistine were then in possession of many and strong defenses, so that they boldly laughed to scorn the threatening of the Prophet. He therefore brings forward here the name of God. Now follows the prediction respecting Tyrus: Amos 1:9,10 Thus says the LORD; For three transgressions of Tyrus, and for four, I will not turn away [the punishment] thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant: But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof. He uses nearly the same words respecting Tyrus which he did respecting Gaza, and charges it with the same sin, which was that of removing the Jews from their country, as refugees and exiles, into Idumea, and of selling them as captives to the Edomites. As of all the rest, he declares the same of Tyrus, that they had not lightly sinned, and that therefore no moderate chastisement was sufficient; for they had for a long time abused God's forbearance, and had become stubborn in their wickedness. But what he says, that "they had not been mindful of the covenant of brethren", some refer to Hiram and David; for we know that they had a brotherly intercourse, and called each other by the name of brothers; so great was the kindness between them. Some then think that the Tyrians are here condemned for having forgotten this covenant; for there ought to have remained among them some regard for the friendship which had existed between the two kings. But I know not whether this is too strained a view: I rather incline to another, and that is, that the Syrians delivered up the Jews and the Israelites to the Edomites, when yet they knew them to be brethren: and they who implicate themselves in a matter of this kind are by no means excusable. When I see one conspiring for the ruin of his own brother, I see a detestable and a monstrous thing; if I abhor not a participation in the same crime, I am involved in the same guilt. When therefore the Syrians saw the Edomites raging cruelly against their brethren, for they were descended from the same family, they ought doubtless to have shown to the Edomites how alienated they were from all humanity and how perfidious they were against their own brethren and relatives. Now the Prophet says, that they had been unmindful of the covenant of brethren, because they made themselves assistants in so great and execrable a crime as that of carrying away Jews into

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Edom, and of shutting them up there, when they knew that the Edomites sought nothing else but the entire ruin of their own brethren. This seems to be the real meaning of the Prophet. But he adds, that "God would send a fire on the wall of Tyrus to consume its palaces". When this happened, cannot with certainty be known: for though Tyrus was demolished by Alexander, as Gaza also was, these cities, I doubt not, suffered this calamity long before the coming of Alexander of Macedon; and it is probable, as I have already reminded you, that the Assyrians laid waste these countries, and also took possession of Tyrus, though they did not demolish that city; for in Alexander's time there was no king there, it had been changed into a republic; the people were free, and had the chief authority. There must then have been there no small changes, for the state of the city and its government were wholly different from what they had been. We may then conclude that Tyrus was laid waste by the Assyrians, but afterwards recovered strength, and was a free city in the time of Alexander the Great. Let us now proceed: for I dwell not on every word, as we see that the same expressions are repeated by the Prophet. Amos 1:11,12 Thus says the LORD; For three transgressions of Edom, and for four, I will not turn away [the punishment] thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever: But I will send a fire upon Teman, which shall devour the palaces of Bozrah. The Prophet now passes to the Edomites themselves. He had denounced ruin on the uncircumcised nations who delivered up the Jews into their hands: but they deserved a much heavier punishment, because their crime was much more atrocious. The Edomites derived their origin, as it is well known, from their common father Isaac and bore the same symbol of God's covenant, for they were circumcised. Since nearness of blood, and that sacred union, could not make them gentle to the Jews, we hence perceive how brutal was their inhumanity. They were then unworthy of being forgiven by God, when he became so severe a judge against heathen nations. But the Prophet says now, that the Edomites had sinned more than their neighbors, and that their obstinacy was unhealable and that hence they could no longer be borne, for they had too long abused God's forbearance, who had withheld his vengeance until this time. He charges them with this crime, that "they pursued their brother with the sword". There is here an anomaly of the number, for he speaks of the whole people. Edom then pursued his brother, that is, the Jews. But the Prophet has intentionally put the singular number to enhance their crime: for he here placed here, as it were, two men, Edom and Jacob, who were really brothers, and even twins. Was it not then a most execrable ferocity in Edom to pursue his own brother Jacob? He then sets before us here two nations as two men, that he might more fully exhibit the barbarity of the Edomites in forgetting their kindred, and in venting their rage against their own blood. "They have then pursued their brother with the sword"; that is, they have been avowed enemies, for they had joined themselves to heathen nations. When the Assyrians came against the Israelites, the Edomites put on arms: and this, perhaps, happened before that war; for when the Syrians and Israelites conspired against the Jews, it is probable that the Edomites joined in the same alliance. However this may have been, the Prophet reproaches them with cruelty for arming themselves against their own kindred, without any regard for their own blood. He afterwards adds, "They have destroyed their own compassions"; some render the words, "their own bowels;" and others in a strained and improper manner transfer the relative to the sons of Jacob, as though the Prophet had said, that Edom had destroyed the compassions, which were due, on account of their near relationship, from the posterity of Jacob. But the sense of the Prophet is clearly this, - that they destroyed their own compassions, which means, that they put off all sense of religion, and cast aside the first affections of nature. He then calls those the compassions of Edom, even such as he ought to have been influenced by: but as he had thrown aside all regard for humanity, there was not in him that compassion which he ought to have had. He then adds, "His anger has perpetually raged". He now compares the cruelty of the Edomites to that of wild beasts; for they raged like fierce wild animals, and spared not their own blood. They then raged perpetually, even endlessly, and "retained their indignation perpetually". The Prophet seems here to allude to Edom or Esau, the father of the nation; for he cherished long, we know, his wrath against his brother; as he dared not to kill his brother during his father's life. Hence he said, I will wait till my father's death, then I will avenge myself, (Gen. 27: 41.) Since Esau then nourished this cruel hatred against his brother Jacob, the prophet here charges his posterity with the same crime; as though he had said, that they were too much like their father, or too much retained his perverse disposition, as they cherished and ever retained revenge in their hearts, and were wholly implacable. There may have been other causes of hatred between the Edomites and the posterity of Jacob: but they ought, notwithstanding, whatever displeasure there may have been, to have forgiven their brethren. It was a monstrous thing past endurance, when a regard for their own blood did not reconcile those who were, by sacred bonds, connected together. We now perceive the object of the Prophet: and we here learn, that the Edomites were more severely condemned than those mentioned before, and for this reason, - because they raged so cruelly against their own kindred. He says in the last place, "I will send fire on Teman, to consume the palaces of Bozrah". By fire he ever means any kind of destruction. But he compares God's vengeance to a burning fire. We know that when fire has once taken hold, not only on a house, but on a whole city, there is no remedy. So now the Prophet says, that God's vengeance would be dreadful, that it would consume whatever hatred there was among them: I will then send fire on Teman; which, as it is well known, was the first city of Edom. Let us now proceed Amos 1:13-15 13 Thus says the LORD; For three transgressions of the children of Ammon, and for four, I will not turn away [the punishment] thereof; because they have ripped up the women with child of Gilead, that they might enlarge their border. 14 But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind. 15 And their king shall go into captivity, he and his princes together, says the LORD. He now prophesies against the Ammonites, who also derived their origin from the same common stock; for they were the posterity of Lot, as it is well known; and Lot was counted as the son of Abraham, as Abraham, having taken him with him from his country brought him up, no doubt, as his own son. Then Abraham was the common father of the Jews and of the Ammonites. Now, when the children of Ammon, without any regard to relationship, joined their forces to those of enemies, and conspired together, their cruelty admitted of no excuse. And there is no doubt but that they were guilty of many other crimes; but God, by his Prophet, enumerates not all the sins for which he had purposed to punish them, and only points out distinctly, as in passing, but one sin, and generally declares, that such people were utterly past hope, for they had hardened themselves in their wickedness. He therefore says of the children of Ammon, that they "rent the pregnant women". Some take "harot" for "harim", mountains; but I see not what can induce them, unless they think it strange that pregnant women were rent, that the Ammonites might extend further their borders; and for this ends it would be more suitable to regard the word as meaning mountains; as though he said, "They have cut through mountains, even the earth itself; there has been no obstacle through which the Ammonites have not made their way: an insatiable cupidity has so inflamed them, that they have rent the very mountains, and destroyed the whole order of nature." Others take mountains metaphorically for fortified cities; for when one seeks to take possession of a kingdoms cities stand in his way like mountains. But this exposition is too strained. Now, since "harot" mean women with child, the word, I doubt not, is to be taken in its genuine and usual sense, as we see it to be done in Hosea. But why does the Prophet say, that the Ammonites had rent pregnant women? It is to show, that their cupidity was so frantic, that they abstained not from any kind of cruelty. It is possible that one be so avaricious as to seek to devour up the whole earth, and yet be inclined to clemency. Alexander, the Macedonian, though a bloody man, did yet show some measure of kindness: but there have been others much more cruel; as the Persian, of whom Isaiah speaks, who desired not money, but shed blood, (Isa. 13: 17, &c.) So the Prophet says here of the Ammonites, that they not only, by unlawful means, extended their borders, used violence and became robbers who spoiled others of their property, but also that they did not spare even women with child. Now this is the worst thing in the storming of towns. When a town has wearied out an enemy, both pregnant women, and children, and infants may, through fury, be destroyed: but this is a rare thing, and never allowed, except under peculiar circumstances. He then reproaches the Ammonites, not only for their cupidity, but also for having committed every kind of cruelty to satisfy their greediness: "they have then torn asunder women with child, that they might extend their borders". "I will therefore kindle a fire in the wall of Rabbah, which shall devour its palaces", (the Prophet adds nothing new, I shall therefore go on,) "and this by tumult", or by glamour, "in the day of war". The Prophet means that enemies would come and suddenly lay waste the kingdom of Ammon; and that this would be the case, as a sudden fire lays hold on wood, in the day of war; that is as soon as the enemy attacked them, it would immediately put them to fight, and execute the vengeance they deserved, "by a whirlwind in the day of tempest". By these figurative terms the Prophet intimates that the calamity destructive to the Ammonites, would be sudden.

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He finally adds, "And their king shall go into captivity, he and his princes together". As "malkam" was an idol of the people, some regard it here as a proper name; but he says, "malkam huwesaraw", 'their king, he and his princes;' hence the Prophet, no doubt, names the king of Ammon, for he joins with him his princes. He says then that the ruin of the kingdom would be such, that the king himself would be led captive by the Assyrians. This prediction was no doubt fulfilled, though there is no history of it extant. Prayer. Grant, Almighty God, that since you have designed, by so many examples, to teach the world the fear of your name, we may improve under your mighty hand, and not abuse your forbearance, nor gather for ourselves a treasure of dreadful vengeance by our obstinacy and irreclaimable wickedness, but seasonably repent while thou invites us, and while it is the accepted time, and while your offer to us reconciliation, that being brought to nothing in ourselves, we may gather courage through grace, which is offered to us through Christ our Lord. Amen. Chapter 2. Fifty-first lecture. Amos 2:1-3 1 Thus says the LORD; For three transgressions of Moab, and for four, I will not turn away [the punishment] thereof; because he burned the bones of the king of Edom into lime. 2 But I will send a fire upon Moab, and it shall devour the palaces of Kerioth: and Moab shall die with tumult, with shouting, [and] with the sound of the trumpet: 3 And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, says the LORD. Now Amos prophesies here against the Moabites, and proclaims respecting them what we have noticed respecting the other nations, - that the Moabites were wholly perverse, that no repentance would be hoped for, as they had added crimes to crimes, and reached the highest pitch of wickedness; for, as we have said, the number, seven, imports this. The Prophet then charges the Moabites here with perverseness: and hence we learn that God's vengeance did not come hastily upon them, for their wickedness was intolerable since they thus followed their crimes. But he mentions one thing in particular, - that "they had burnt the bones of the king of Edom". Some take bones here for courage, as though the Prophet had said, that the whole strength of Edom had been reduced into ashes: but this is a strained exposition; and its authors themselves confess that they are forced to it by necessity, when yet there is none. The comment given by the Rabbis does not please them, - that the body of a certain king had been burnt, and then that the Moabites had strangely applied the ashes for making a cement instead of lime. Thus the Rabbis trifle in their usual way; for when an obscure place occurs, they immediately invent some fable; though there be no history, yet they exercise their wit in fabulous glosses; and this I wholly dislike: but what need there is of running to allegory, when we may simply take what the Prophet says, that the body of the king of Edom had been burnt: for the Prophet, I doubt not, charges the Moabites with barbarous cruelty. To dig up the bodies of enemies, and to burn their bones, - this is an inhuman deed, and wholly barbarous. But it was more detestable in the Moabites, who had some connection with the people of Edom; for they descended from the same family; and the memory of that relationship ought to have continued, since Abraham brought up Lot, the father of the Moabites; and thus the Moabites were under an obligation to the Edomites. If then any humanity existed in them, they ought to have restrained their passions, so as not to treat so cruelly their brethren. Now, when they exceeded all moderation in war, and raged against dead bodies, and burnt the bones of the dead, it was, as I have said, an extremely barbarous conduct. The meaning then is, that the Moabites could no longer be borne with; for in this one instance, they gave an example of savage cruelty. Had there been a drop of humanity in them, they would have treated more kindly their brethren, the Edomites; but they burnt into lime, that is, into ashes, the bones of the king of Edom, and thereby proved that they had forgotten all humanity and justice. We now understand the Prophet's meaning. He therefore adds a threatening, "I will send a fire on Moab, which shall devour the palaces of Keriot". We have stated that what the Prophet means by these modes of speaking is that God would consume the Moabites by a violent punishment as by a burning fire, that fortified places could not hinder him from executing his vengeance, and that though they were proud of their palaces, yet these would avail them nothing. And he subjoins, "Moab shall die with tumult, with noise, with the sound of the trumpet"; that is, I will send strong enemies, who will come and make no peace with the Moabites, but will take possession of every place, and of fortified cities, by force and by the sword. For what the Prophet means by tumult, by shouting, by the sound of the trumpet, is, that the Moabites would not come under the power of their enemies by certain agreements and compacts, as when a voluntary surrender is made, which usually mitigates the hostile rage of enemies; no, he says, it shall not be so; for their enemies shall have not only their wealth but their lives also. He finally adds, "And I will cut off the judge from the midst of her, and will slay her princes, says Jehovah". God here declares, that the kingdom of the Moabites and the people shall be no more; for we know that men cannot exist as a body without some civil government. Wherever then there is an assemblage of men, there must be princes to rule and govern them. Hence, when God declares that there would be no more a judge among the Moabites, it is the same thing as if he had said, that their name would be blotted out; for had the people of Moab continued, some princes must have necessarily, as we have said, remained among them. When princes then are destroyed, the people must also perish, for there is no security for them. The Prophet then denounces not here a temporary punishment on the Moabites, but utter ruin, from which they were never to rise. This is the meaning. Let us now proceed Amos 2:4, 5 Thus says the LORD; For three transgressions of Judah, and for four, I will not turn away [the punishment] thereof; because they have despised the law of the LORD, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked: But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem. Amos turns now his discourse to the tribe of Judah, and to that kingdom, which still continued in the family of David. He has hitherto spoken of heathen and uncircumcised nations: what he said of them was a prelude of the destruction which was nigh the chosen people; for when God spared not others who had through ignorance sinned, what was to become of the people of Israel, who had been taught in the law? For a servant, knowing his master's will, and doing it not, is worthy of many stripes, (Luke 12: 47.) God could not, then, forgive the children of Abraham, whom he had adopted as his peculiar people, when he inflicted each grievous punishments on heathen nations, whose ignorance, as it is commonly thought by men, was excusable. It is indeed true, that all who sin without law will justly perish, as Paul says in Rom. 2, but when a comparison is made between the children of Israel and the wretched heathens, who were immersed in errors, the latter were doubtless worthy of being pardoned, when compared with that people who had betrayed their perverseness, and, as it were, designedly resolved to bring on themselves the vengeance of God. The Prophet then having hitherto spoken of the Gentiles, turns his discourse now to the chosen people, the children of Abraham. But he speaks of the tribe of Judah, from which he sprang, as I said at the beginning; and he did this, lest anyone should charge him with favoring his own countrymen: he had, indeed, migrated into the kingdom of Israel; but he was there a stranger. We shall now see how severely he reproved them. Had he, then, been silent as to the tribe of Judah, he might have been subject to calumny; for many might have said, that there was a collusion between him and his own countrymen and that he concealed their vices, and that he fiercely inveighed against their neighbors, through a wicked emulation, in order to transfer the kingdom again into the family of David. Hence, that no such suspicion might tarnish his doctrine, the Prophet here summons to judgment the tribe of Judah, and speaks in no milder language of the Jews than of other nations: for he says, that they, through their stubbornness, had so provoked God's wrath, that there was no hope of pardon; for such was the mass of their vices, that God would now justly execute extreme vengeance, as a moderate chastisement would not be sufficient. We now then understand the Prophet's design. I come now to the words: "For they have despised, he says, the law of Jehovah". Here he charges the Jews with apostasy; for they had cast aside the worship of God, and the pure doctrine of religion. This was a crime the most grievous. We hence see, that the Prophet condemns here freely and honestly as it became him, the vices of his own people, so that there was no room for calumny, when he afterwards became a severe censor and reprover of the Israelites; for he does not lightly touch on something wrong in the tribe of Judah, but says that they were apostates and perfidious, having cast aside the law of God. But it may be asked, why the Prophet charges the Jews with a crime so atrocious, since religions as we have seen in the Prophecies of Hosea, still existed among them? But to this there is a ready answer: the worship of God was become corrupt among them, though they had not so openly departed from it as the Israelites. There remained, indeed, circumcision among the Israelites; but their sacrifices were pollutions, their temples were brothels: they thought that they worshipped God; but as a temple had been built at Bethel contrary to God's

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command, the whole worship was a profanation. The Jews were somewhat purer; but they, we know, had also degenerated from the genuine worship of God. Hence the Prophet does not unjustly say here, that they had despised the law of God. But we must notice the explanation which immediately follows, - that "they kept not his statutes". The way then by which Amos proves that the Jews were covenantbreakers, and that having repudiated God's law, they had fallen into wicked superstitions, is by saying that they kept not the precepts of God. It may, however, appear that he treats them here with too much severity; for one might not altogether keep God's commands either through ignorance or carelessness, or some other fault, and yet be not a covenant-breaker or an apostate. I answer, - That in these words of the Prophet, not mere negligence is blamed in the Jews; but they are condemned for designedly, that is, knowingly and willfully departing from the commandments of God, and devising for themselves various modes of worship. It is not then to keep the precepts of God, when men continue not under his law, but audaciously contrive for themselves new forms of worship; they regard not what God commands, but lay hold on anything pleasing that comes to their minds. This crime the Prophet now condemns in the Jews: and hence it was that they had despised the law of God. For men should never assume so much as to change anything in the worship of God; but due reverence for God ought to influence them: were they persuaded of this - that there is no wisdom but what comes from God - they would surely confine themselves within his commands. Whenever then they invent new and fictitious forms of worship, they sufficiently show that they regard not what the Lord wills, what he enjoins, what he forbids. Thus, then, they despise his law, and even cast it away. This is a remarkable passage; for we see, first, that a most grievous sin is condemned by the Prophet, and that sin is, that the Jews confined not themselves to God's law, but took the liberty of innovating; this is one thing: and we also learn how much God values obedience, which is better, as it is said in another place, than all sacrifices, (1 Sam. 15: 22.) And that we may not think this a light or a trifling sin, let us notice the expression - that they despised the law of God. Every one ought to dread this as the most monstrous thing; for we cannot despise the law of God without insulting his majesty. And yet the Holy Spirit declares here, that we repudiate and reject the law of God, except we wholly follow what it commands, and continue within the limits prescribed by it. We now perceive what the Prophet means. But he also adds, that "their own lies deceived or caused them to go astray". He here confirms his preceding doctrine; for the Jews had ever a defense ready at hand, that they did with good intent what the Prophet condemned in them. They, forsooth! Sedulously worshipped God, though they mixed their own leaven, by which their sacrifices were corrupted: it was not their purpose to spend their substance in vain, to undergo great expenses in sacrifices, and to undertake much labour, had they not thought that it was service acceptable to God! As then the pretence of good intention, (as they say,) ever deceives the unbelieving, the Prophet condemns this pretence, and shows it to be wholly fallacious, and of no avail. "It is nothing," he says, "that they pretend before God some good intention; their own lies deceive them." And Amos, no doubt, mentions here these lies, in opposition to the commands of God. As soon then as men swerve from God's word, they involve themselves in many delusions, and cannot but go astray; and this is deserving of special notice. We indeed see how much wisdom the world claims for itself: for as soon as we invent anything we are greatly delighted with it; and the ape, according to the old proverb, is ever pleased with its own offspring. But this vice especially prevails, when by our devices we corrupt and adulterate the worship of God. Hence the Prophet here declares, that whatever is added to God's word, and whatever men invent in their own brains is a lie: "All this," he says, "is nothing but imposture." We now see of what avail is good intention: by this indeed men harden themselves; but they cannot make the Lord to retract what he has once declared by the mouth of his Prophet. Let us then take heed to continue within the boundaries of God's word, and never to leap over either on this or on that side; for when we turn aside ever so little from the pure word of God, we become immediately involved in many deceptions. It then follows, "After which have walked their fathers"; literally it is, "Which their fathers have walked after them": but we have given the sense. The Prophet here exaggerates their sin, the insatiable rage of the people; for the children now followed their fathers. This vice, we know, prevailed in all ages among the Jews; leaving the word of God, they ever followed their own dreams, and the delusions of Satan. Since God had now often tried to correct this vice by his Prophets, and no fruit followed, the Prophet charges them here with hardness, and by this circumstance enhances the sin of the Jews: "It is nothing new," he says, "for children to imitate their fathers, and to be wholly like them: they are then the bad eggs of bad ravens." So also said Stephen, 'Ye are hard and uncircumcised in heart, and resist the Holy Spirit, as your fathers also did formerly,' (Acts 7.) We now understand the intention of the Prophet. But we hence learn of what avail is the subterfuge resorted to by the Papists, when they boast of antiquity. For they set up against the Law, the Prophets, and the Gospel, this shield, - that theirs is the old religion, that they have not been the first founders, but that they follow what has been handed down to them from early times, and observed for many ages. When the Papists boastingly declare all this, they think that they say enough to put God to silence, and wholly to reject his Word. But we see how frivolous is this sort of caviling, and how worthless before God: for the Prophet does not concede to the Jews the example of the fathers as an excuse, but sets forth their sin as being greater because they followed their perfidious fathers, who had forsaken the Law of the Lord. The same thing is also said by Ezekiel, 'After the precepts of your fathers walk not,' (chap. 20.) We now see what sort of crime is that of which the Prophet speaks. At last a threatening follows, "The Lord says, Fire will I send on Judah, which shall devour the palaces of Jerusalem.' But all this we have already explained. Let us now proceed Amos 2:6 Thus says the LORD; For three transgressions of Israel, and for four, I will not turn away [the punishment] thereof; because they sold the righteous for silver, and the poor for a pair of shoes; The Prophet here assails the Israelites, to whom he had been sent, as we have said at the beginning. He now omits every reference to other nations; for his business was with the Israelites to whom he was especially appointed a teacher. But he wished to set before them, as in various mirrors, the judgment of God, which awaited them, that he might the more effectually awaken them: and he wished also to exhibit in the Jews themselves an example of the extreme vengeance of God, though there was greater purity among them, at least a purer religion, and more reverence for God prevailed as yet among them. He in this way prepared the Israelites that they might not obstinately and proudly reject his doctrine. He now then addresses them, and says that they continued unmoved in their many sins. The import of the whole is, that if the Moabites, the Edomites, the Tyrians, the Sidonians, and other nations, and that if the Jews as well as these were irreclaimable in their obstinacy, so that their diseases were incurable, and their wickedness such as God could no longer endure, the Israelites were also in the same condition; for they also continued perverse in their wickedness, and provoked God, and repented not, though God had waited long, and exhorted them to repent. It is now meet for us to bear in mind what we have before said, - that if impiety was so rampant in that age, and the contempt of God so prevailed, that men could not be restored to a sane mind, and if iniquity everywhere overflowed, (for Amos accuses not a few people, but many nations,) let us at this day beware, lest such corruptions prevail among us; for, certainly, the world is now much worse than it was then: nay, since the Prophet says here, that both the Israelites and the Jews were wholly irreclaimable in their obstinacy, there is no excuse for us at this day for deceiving ourselves with an empty name, because we have the symbol of faith, having been baptized; and in case we have other marks, which seem to belong to the Church of God, let us not think that we are therefore free from guilt, if we allow ourselves that unruliness condemned here by the Prophet both in the Israelites and in the Jews; for they had become hardened against all instructions, against all warnings. Let, then, these examples rouse our attention, lest we, like them, harden ourselves so much as to constrain the Lord to execute on use extreme vengeance. Let us now especially observe what the Prophet lays to the charge of Israel. He begins with their cruel deeds; but the whole book is taken up with reproofs; there is to the very end a continued accusation as to those crimes which then prevailed among the people of Israel. He does not then point out only one particular crime, as with respect to the other nations; but he scrutinizes all the vices of which the people were guilty, as though he would thoroughly anatomize them. But these we shall notice in their proper order. Now as to the first thing, the Prophet says, that "the just" among the Israelites "was sold for silver, yes, for shoes". It may be asked, Why is it that he does not begin with those superstitions, in which they surpassed the Jews? for if God had resolved to destroy Jerusalem and his own temple, because they had fallen away into superstitious and spurious modes of worship, how much more ought such a judgment to have been executed on the Israelites, as they had perverted the whole law, and had become wholly degenerate; and even circumcision was nothing but a profanation of God's covenant? Why, then, does not the Prophet touch on this point? To this I answer, That as superstition had now for many years prevailed among them, the Prophet does not make this now his subject; but we shall hereafter see, that he has not spared these ungodly deprivations which had grown rampant among the Israelites. He indeed sharply arraigns all their superstitions; but he does this in its suitable place. It was now necessary to begin with common evils; and this was far more opportune than if he had at first spoken of superstitions; for they might have said, that they did indeed worship God. He therefore preferred condemning the Jews for alienating themselves from the pure commandments of God; and as to the Israelites, he

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reproves here their gross vices. But after having charged them with cruelty, shameless rapacity, and many lusts, after having exposed their filthy abominations, he then takes the occasion, as being then more suitable of exclaiming against superstitions. This order our Prophet designedly observed, as we shall see more fully from the connection of his discourse. I now return to the words, that they "sold the just for silver, and the poor for shoes". He means that there was no justice nor equity among the Israelites, for they made a sale of the children of God: and it was a most shameful thing, that there was no remedy for injuries. For we hence, no doubt, learn, that the Prophet levels his reproof against the judges who then exercised authority. The just, he says, is sold for silver: this could not apply to private individuals, but to judges, to whom it belonged to extend a helping hand to the miserable and the poor, to avenge wrongs, and to give to everyone his right. It is then the same as though the Prophet had said, that unbridled reigned triumphant among the Israelites, so that just men were exposed as a prey, and were set, as it were, on sale. He says, first, that they were sold for "silver", and then he adds for "shoes": and this ought to be carefully observed; for when once men begin to turn aside from the right course, they abandon themselves to evil without any shame. When an attempt is first made to draw aside a man that is just and upright and free from what is corrupt, he is not immediately overcome; though a great price may be offered to him, he will yet stand firm: but when he has sold his integrity for ten pieces of gold, he may afterwards be easily bought, as the case is usually will women. A woman, while she is pure, cannot be easily drawn away from her conjugal fidelity: she may yet be corrupted by a great price; and when once corrupted, she will afterwards prostitute herself, so that she may be bought for a crust of bread. The same is the case with judges. They, then, who at first covet silver, that is, who cannot be corrupted except by a rich and fat bribe, will afterwards barter their integrity for the meanest reward; for there is no shame any more remaining in them. This is what the Prophet points out in these words, - That they sold the just for silver; that is, that they sold him for a high price, and then that they were corrupted by any gift, that if one offered them a pair of shoes, they would be ready without any blush of shame to receive such a bribe. We now then see the crime of which Amos accused the Israelites. They could not raise an objection here, which they might have done, if he touched their superstitions. He wished therefore to acquire authority by reprobating first their manifest and obvious crimes. He afterwards, as it has been stated, speaks in its proper place, of that fictitious worship, which they, after having rejected the Law of God, embraced. It follows Amos 2:7 That trample into the dust of the earth the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the [same] maid, to profane my holy name: Here Amos charges them first with insatiable avarice; they trample the heads of the poor in the dust of the earth. This place is in my judgment not well understood. "Sha'af" means to pant and to breathe, and is taken often metaphorically as signifying to desire: hence some render the words, "They desire the heads of the poor to be in the dust of the earth;" that is, they are anxious to see the innocent cast down and prostrate on the ground. But there is no need of many words to refute this comment; for ye see that it is strained. Others say, that in their cupidity they cast down the miserable into the dust; they therefore think that a depraved cupidity is connected with violence, and they put the lust for the deed itself. But what need there is of having recourse to these extraneous meanings, when the words of the Prophet are in themselves plain and clear enough? He says that they "panted for (trample) the heads of the poor on (into) the ground"; as though he had said, that they were not content with casting down the miserable, but that they gaped anxiously, until they wholly destroyed them. There is then nothing to be changed or added in the Prophet's words, which harmonize well together, and mean, that through cupidity they panted for the heads of the poor, after the poor had been cast down, and were laid prostrate in the dust. The very misery of the poor, whom they saw to be in their power, and lying at their feet, ought to have satisfied them: but when such an insatiable cupidity still inflamed them, that they panted for more punishment on the poor and the miserable, was it not a fury wholly outrageous? We now perceive the Prophet's meaning: He points out again what he has said in the former verse, - that the Israelites were given to rapacity, avarice, and cruelty of every kind. He adds at last, "and the way of the miserable they pervert". He still inveighs against the judges; for it can hardly comport with what belongs to private individuals, but it properly appertains to judges to pervert justice, and to violate equity for bribery; so that he who had the best cause became the loser, because he brought no bribe sufficiently ample. We now see what was the accusation he alleged against the Israelites. But there follows another charge, that of indulge in lusts. Prayer. Grant, almighty God, that since we see so grievous punishments formerly executed on unbelievers who had never tasted of the pure knowledge of your word, we may be warned by their example, so as to abstain from all wickedness, and to continue in pure obedience to your word; and that, as you have made known to us that you hate all those superstitions and depravations by which we turn aside from your word, - O grant, that we may ever be attentive to that role which has been prescribed to us by you in the Law, as well as in the Prophets and in the Gospel, so that we may constantly abide in your precepts, and be wholly dependent on the words of thy month, and never turn aside either to the right hand or to the left, but glorify your name, as you have commanded us, by offering to you a true, sincere, and spiritual worship, through Christ our Lord. Amen. Fifty-second lecture. It follows, in the seventh verse that "the son and the father entered in into the same maid". The Prophet here charges the people of Israel with the unbridled lusts which prevailed then among them; which were promiscuous and even incestuous. It is, we know, a detestable monstrosity when a father and a son have connection with the same woman; for the common feeling of mankind abhors such flagitousness. But the Israelites were so much addicted to their own lusts, that the father and the son had the same woman in common; as indeed it must happen when men allow themselves excessive indulgences. A prostitute will, indeed, readily admit a son and a father without any difference, for she has no shame; and no fear of God restrains abandoned women given up to filthiness. It hence becomes a common thing for a father and a son to pollute themselves by an incestuous concubinage. But it is no diminution of guilt before God, when men, blinded by their lusts, make no difference, and without any discrimination, and without any shame, follow their own sinful propensities. Whenever this happens, it certainly proves that there is no fear of God, and that even the common feeling of nature is extinct. Hence the Prophet now justly condemns in the Israelites this crime that the father and the son entered in into the same woman. An amplification of this crime is also added, - that they thus polluted "the holy name of God". We indeed know that the people of Israel were chosen for this end that the name of God might be supplicated by them; and well known is that declaration, often repeated by Moses, 'Be ye holy, for I am holy' (Lev. 11: 44.) Hence the children of Israel could not defile themselves without polluting at the same time the name of God, which was engraven on them. God then complains here of this profanation; for the children of Israel not only contaminated themselves, but also profaned whatever was sacred among them, inasmuch as the name of God was exposed to reproach, when the people thus gave way to their filthy lusts. We now understand what the Prophet means. It follows Amos 2:8 And they lay [themselves] down upon clothes laid to pledge by every altar, and they drink the wine of the condemned [in] the house of their god. Here the Prophet again inveighs against the people's avariciousness, and addresses his discourse especially to the chief men; for what he mentions could not have been done by the common people, as the lower and humbler classes could not make feasts by means of spoils gained by judicial proceedings. The Prophet then condemns here, no doubt, the luxury and rapacity of men in high stations. "They lie down, he says, on pledged clothes nigh every altar". God had forbidden, in his law, to take from a poor man a pledge, the need of which he had for the support of life and daily use, (Exod. 22: 26.) For instance, it was prohibited by the law to take from a poor man his cloak or his coat, or to take the covering of his bed, or anything else of which he had need. But the Prophet now accuses the Israelites, that they took away pledges and clothes without any distinction, and lay down on them nigh their altars. This belonged to the rich. Then follows another clause, which, strictly speaking, must be restricted to the judges and governors, "They have drunk the wine of the condemned in the house, or in the temple, of their God". This may also be understood of the rich, who were wont to indulge in luxury by means of ill-gotten spoils: for they litigated without cause; and when they gained judgment in their favor, they thought it lawful to fare more sumptuously. This expression of the Prophet may therefore be extended to any of the rich. But he seems here to condemn more specifically the cruelty and rapaciousness of the judges. We now then perceive what the Prophet had in view by saying that they lay down on pledged garments.

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He then says that "they drank wine derived from fines", which had been laid on the condemned. But this circumstance, that is added, ought to be observed, - that they "lay down near altars and drank" in the very temple: for the Prophet here laughs to scorn the gross superstition of the Israelites, that they thought that they were discharging their duty towards God, provided they came to the temple and offered sacrifices at the altar. Thus, indeed, are hypocrites wont to appease God, as if one by puppets played with a child. This has been a wickedness very common in all ages, and is here laid to the charge of the Israelites by the Prophet: they dared with an open front to enter the temple, and there to bring the pledged garments, and to feast on their spoils. Hypocrites do ever make a den of thieves of God's temple, (Matt. 21: 13) for they think that all things are lawful for them, provided they put on the appearance, by external worship, of being devoted to God. Since, then, the Israelites promised themselves impunity and took liberty to sin, because they performed religious ceremonies, the Prophet here sharply reproves them: they even dared to make God a witness of their cruelty by bringing pledged garments and by blending their spoils with their sacrifices, as though God had a participation with robbers. We hence see that rapaciousness and avarice are not alone condemned here by the Prophet, but that the gross superstition of the Israelites is also reprobated, because they thought that there would be no punishment for them, though they plundered and robbed the poor, provided they reserved a part of the spoil for God, as though a sacrifice from what had been unjustly got were not an abomination to him. But it may be asked, Why does the Prophet thus condemn the Israelites for they had no sacred temple; and we also know (as it has been elsewhere stated) that the temples, in which they thought that they worshipped God, were filthy brothels, and full of all obscenity. How is it, then that the Prophet now so sharply inveighs against them, because they mingled their spoils with their impure sacrifices? To this the answer is, That he had regard to their views, and derided the grossness of their minds, that they thus childishly trifled with the God whom they imagined for themselves. We say the same at this day to the Papists, - that they blend profane with sacred things, when they prostitute their masses, and also when they trifle with God in their ceremonies. It is certain. that whatever the Papists do is an abomination; for the whole of religion is with them adulterated: but they yet cease not to wrong God, whose name they pretend to profess. Such also were then the Israelites: though they professed still to worship God, they were yet sacrilegious; though they offered sacrifices to the calves in Dan and in Bethel, they yet reproached God, for they ever abused his name. This, then, is the crime the Prophet now condemns in them. But what I have said must be remembered, - that this blind assurance is reprehended in the Israelites, that they thought spoils to be lawful provided they professed to worship God: but they thus rendered double their crime, as we have said; for they tried to make God the associate of robbers, mingling as they did their pollutions with their sacrifices. Let us proceed Amos 2:9-12 9 Yet destroyed I the Amorite before them, whose height [was] like the height of the cedars, and he [was] strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath. 10 Also I brought you up from the land of Egypt, and led you forty years through the wilderness, to possess the land of the Amorite. 11 And I raised up of your sons for prophets, and of your young men for Nazarites. [Is it] not even thus, O you children of Israel? Says the LORD. 12 But you gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not. God expostulates here with the Israelites for their ingratitude. He records the benefits he had before conferred on that people; and then shows how unworthily and disgracefully they had conducted themselves; for they forgot their many blessings and proudly despised God, and acted as if they were like other nations, and not bound to God for the singular benefit of adoption. The sum then is that God here complains that he had ill bestowed his blessings; and he reproves the people for their impiety, inasmuch as they did not lead a holier life after having been freely redeemed. He says first, "I have exterminated the Amorite before their face". God shows here that he was disgracefully defrauded by the Israelites, for whose sake he had previously destroyed the Amorites. For why were the Amorites exterminated, but that God would cleanse the land, and also, that he might give there a dwelling to his own people, that he might be purely worshipped? Then the people of Israel ought to have given up themselves wholly to the service of God; but as they neglected to do this, they frustrated the purpose of God, who had expelled the Amorites from that land, yea, and entirely destroyed them. The first complaint then is, that the children of Israel were nothing better than the Amorites, though God had given them the land, which was taken from its natives, that they might dwell in it, and on the condition, that his name should be there worshipped. Hence the Prophets say elsewhere, that they were Amorites. They ought to have been a new people; but as they followed the examples of others, in what did they differ from them? They are therefore called their posterity. But the Prophet speaks not here so severely; he only reproves the Israelites, because they differed in nothing from the Amorites, whom they knew to have been destroyed that they might be introduced into their place, and succeed to their inheritance. It is then added, that the "Amorites were tall" in stature, and also that they were "strong" men. By these words the Prophet intimates that the Amorites were not conquered by the people's valour, but by the wonderful power of God. We indeed know that they were dreaded by the people of Israel, for they were like giants. Then the Prophet speaks here of their height and strength, that the Israelites might consider that they overcame them not by their own valour, but that the land was given them by a miracle, for they had to do with giants, on whom they could hardly dare to look. It was then God who prostrated the cedars and the oaks before his people. We hence learn, that the Israelites could not boast of their own strengths as though they took possession of the land, because by means of war they ejected their enemies; for this was done by the singular kindness of God. They could not indeed have contended with their enemies, had not that been fulfilled which the Lord had so often foretold, 'For you, while still, I will fight, (Exod. 14: 14.) We now perceive the Prophet's intention. But we may hence farther learn, that the Israelites had not possessed the land, because they were more excellent than the Amorites, its ancient inhabitants; but because it so pleased God. There was therefore no reason for the people of Israel to be proud on account of any excellency. It hence appears that they, who did not consider this remarkable kindness done to them, were more than doubly ungrateful to God. He says that their "fruit above and root below were destroyed". By this metaphor God enlarges on what he said before, that the Amorites had been exterminated, so that none of them remained. "I have demolished," he says, or, "I have entirely destroyed the root beneath and the fruit above; I have extinguished the very name of the nation." And yet the Israelites were not better, though the Amorites were thus destroyed; but having succeeded in their place, they became like them: this was utterly inexcusable. The more severe God's vengeance had been towards the Amorites, the more ought the Israelites to have extolled his favor: but when with closed eyes they passed by so remarkable a testimony of God's paternal love, it appears that they were extremely wicked and ungrateful. He afterwards subjoins, "I have made you to ascend from the land of Egypt; I have made you to walk in the desert for forty years, in order to possess the land of the Amorite". The circumstances here specified are intended to confirm the same thing, that God had miraculously redeemed his people. Men, we know, for the most part extenuate the favors of God; nay, this evil is innate in us. This is the reason why the Prophet so largely describes and extols the redemption of the people. Hence he says now that they had been led out of the land of Egypt. And they ought to have remembered what had been their condition in Egypt; for there they were most miserably oppressed. When therefore that coming out was set before them, it was the same as if God had reminded them how shamefully they had been treated, and how hard had been their bondage in Egypt. That beginning ought to have humbled them, and also to have stimulated them to the cultivation of piety. When now they proudly exulted against God, when no recollection of their deliverance laid hold on them, this vice is justly laid to their charge by the Prophet: "See," he says, "I have brought you forth from the land of Egypt; what were you then? What was your nobility? What was your wealth or riches? What was your power? For the Egyptians treated you as the vilest slaves; your condition then was extremely ignominious; you were as lost, and I redeemed you: and now buried is the recollection of so illustrious a kindness, which deserved to be for ever remembered." He afterwards adds, "I have made you to walk.” The Prophet here reminds them of the desert, that the Israelites might know that God might have justly closed up against them an entrance into the land, though he had promised it for an inheritance to Abraham. For how was it that the Lord led them about for so long a time, except that they, as far as they could, had denied God, and rendered themselves unworthy of enjoying the promised land? Then the Prophet indirectly blames the Israelites here for having been the cause why God detained them for forty years without introducing them immediately into the promised land; which might have easily been done, had they not closed the door against themselves by their ingratitude. This is one reason why the Prophet now speaks of the forty years. And then, as God had in various ways testified his kindness towards the Israelites, he had thus bound them the more to himself; but an ungodly forgetfulness had buried all his favors. God daily rained

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manna on them from heaven; he also gave them drink from a dry rock; he guided them during the day by a pillar of cloud, and in the night by fire: and we also know how often God bore with them, and how many proofs he gave them of his forbearance. The Prophet, then, by speaking here of the forty years, meant to counsel the Israelites to call to mind the many favors, by which they were bound to God, while they were miraculously led by him for forty years in the desert. He now subjoins, "I have raised from your sons Prophets, and Nazarites from your young or strong men", (for "bachurim", as we have elsewhere said, are called by the Hebrews chosen men) then from your youth or chosen men have I raised Nazarites. Was it not so, O children of Israel? or certainly it was so: for the particle "aph" sometimes is a simple affirmation, and sometimes an addition. Is not then all this true, O children of Israel? says Jehovah. God first reminds them that he had raised up Prophets from their sons. It if a remarkable proof of God's love, that he deigns to guide his people by Prophets: for if God were to speak himself from heaven, or to send his angels down, it would apparently be much more dignified; but when he so condescends as to employ mortal men and our own brethren, who are the agents of his Spirit, in whom he dwells, and by Whose mouth he speaks, it cannot indeed be esteemed as highly as it deserves, that the Lord should thus accommodate himself to us in so familiar a manner. This is the reason why he now says, that he had "raised up Prophets from their sons". They might have objected and said, that he had introduced the Law, and that then the heaven was moved, and that the earth shook: but he speaks of his daily favor in having been pleased to speak continually to his people, as it were, from mouth to mouth, and this by men: I have raised up, he says, Prophets from your sons; that is, "I have chosen angels from the midst of you." The Prophets are indeed, as it were, celestial ambassadors, and God commands them to be heard, the same as if he himself appeared in a visible form. Since then he choose angels from the midst of us, is not this an invaluable favor? We hence see how much force is contained in this reproof, when the Lord says, that Prophets had been chosen from his own people. And he mentions also the Nazarites. It appears sufficiently evident from Num. chap. 6, why God appointed Nazarites. Nothing is more difficult, we know, than to induce men to follow a common rule; for they ever seek something new; and hence have arisen so many devices, so many additions, in short, so many leavenings by which God's worship is corrupted; for each wishes to be more holy than another, and affects some singularity. In case then any one had a wish to consecrate himself to God beyond what was commonly required, the Lord instituted a peculiar observance, that the people might not attempt anything without at least his permission. Hence, when any one wished to consecrate himself to God, though they were all holy, he yet observed certain regulations: he abstained from wine; he allowed his hair to grow; in a word, he observed those ceremonial rites which we find in the chapter already referred to. God now reminds the Israelites that he had omitted nothing calculated to preserve them pure and holy, and entire in his worship. After having related these two things, he asks them, "Is not all this true?" The facts were indeed well known: then the question, it may be said, was superfluous. But the Prophet designedly asked the Israelites the question here - Is it not so? That he might more deeply touch their hearts. We indeed often despise things well known, and we see how many heedlessly allow what they hear, and pass by things without any thought. Such must have been the torpidity of the Israelites; they might have confessed without disputing that all this was true, - that the Lord had raised up Prophets from their children, and that he had given to them that peculiar service of which we have spoken; but they mighty at the same time, have contemptuously overlooked the whole, had not this been added: "What do ye mean, O Israelites? ye do indeed see that nothing has been left undone by me to retain you in my service: how then is it now, that your lust leads you away from me, and that having shaken off the yoke, ye grow thus wanton against me?" We now perceive why the Prophet inserted this clause, for it was necessary that the Israelites should be more sharply roused, that being convicted, they might acknowledge their guilt. But it now follows, "Ye have to the Nazarites quaffed wine, and on the Prophets you have laid a command, that they should not prophesy". God complains here that the service which he had instituted had been violated by the people. It seems indeed a light offense, that wine had been given to the Nazarites; for the kingdom of God, we know, is not meat and drink, (1 Cor. 8: 8) though this saying of Paul was not yet made known, it was yet true in all ages. It was then lawful for the Nazarites to drink wine, provided they used moderation. To this the simple answer is that it was lawful to drink wine, for they of their own accord undertook to abstain from it. In similar manner God forbade the priests to drink wine or strong drink whenever they entered the temple. God indeed did not wish to be served with this kind of ceremony; but his intention was to show, by such a rite, that a greater temperance is required in priests than in the people in general. His purpose then to withdraw them from the common mode of living, when they entered the temple; for they were as mediators between God and his people: they ought then to have consecrated themselves in a special manner. We now see that the priests were reminded by this external symbol, that greater holiness was required in them than in the people. The same thing must be also said of the Nazarites. The Nazarites might drink wine; but during the time they consecrated themselves to God, they were not allowed to drink wine, that they might thereby acknowledge that they were in a manner separated from the common habits of men, and were come nearer to God. We now understand why it was not lawful for the Nazarites to drink wine. But it is frivolous for the Papists to pretend this example, and to introduce it in defense of their superstitions, and of their foolish and rash vows, which they undertake without any regard to God: for God expressly sanctioned and confirmed whatever the Nazarites did under the law. Let the Papists show a proof for their monastic vows, and foolish rites, by which they now trifle with God. We also know that there is a great difference between the Nazarites and the Papal monks; for the monks vow perpetual celibacy; others vow abstinence from flesh during life; and these things are done foolishly and rashly. They indeed think that the worship of God consists in these trifles. They promise what is not in their own power; for they renounce marriage, when they know not whether they are endued with the gift of chastity. And to abstain from flesh all their life is more foolish still, because they make this to be a part of God's service. I do, at the same time, wonder that they bring forward this example, since there are none so holy under the Papacy as to abstain from wine. As for the Carthusians and other monks of the holier sort, they seem determined to take revenge on abstinence from flesh, for they choose the sweetest and the liveliest wine; as though they intended to get a compensation for the loss and deprivation they undergo, when they pledge to God their abstinence from flesh, by reserving the best wine for themselves. These things are extremely ludicrous. Besides it is a sufficient reply if we adduce what I have already said, that the Nazarites did nothing under the law but what God in his word approved and sanctioned. Since God then so sharply and severely reproved the Israelites for giving wine to the Nazarites, what must be expected now, when we transgress the chief commandments of God, when we corrupt his whole spiritual worship? It seemed apparently but a venial sin, so to speak, in the Nazarites to drink wine. Had they become wanton or robbed, or had they done wrong to their brethren, or committed forgery, the charge against them would have doubtless been much more atrocious. Yet the Prophet does not now abstain from bitterly complaining that they drank wine. Then, since God would have us to worship him in a spiritual manner, a much heavier charge lies against us, if we violate his spiritual worship. As, for instance, if we now pollute the sacraments, if we corrupt the purity of divine worship, if we treat his word with scorn, yea, if we transgress as to these main points of religion, much less is our excuse. Let us then remember that the Prophet here reproves the Israelites for giving wine to the Nazarites. He then adds, that they "commanded the Prophets not to prophesy". It is certain that the Prophets were not forbidden to speak, at least expressly forbidden: but when the liberty of teaching faithfully as they ought to do is taken away from God's servants, and a command to this effect is given them, it is the same thing as to reject wholly their doctrine. The Israelites wished Prophets to be among them; and yet they could not endure their plain reproofs. But when they had polluted the worship of God, when their whole conduct became dissolute, the Prophets sharply inveighed against them: this freedom could not be endured by the Israelites; they wished to be spared and flattered. What then the Prophet now lays to their charge is that they forbade God's servants to declare the word freely and honestly as God had commanded them. Hence he says, On the Prophets they have laid a charge that they should not prophesy. This evil reigns in the world at this day. It would indeed be an execrable audacity wholly to reject the Lord's word; this is what even ungodly men dare not openly to do: but they wish at the same time some middle course to be adopted, that God might not fully exercise authority over them. They then would gladly put restraint on the Holy Spirit, so as not to allow him to speak but within certain limitations: "See, we willingly allow thee some things, but this we cannot bear: so much asperity is extremely odious." And under the Papacy at this day the liberty of prophesying is wholly suppressed: and among us how many there are who wish to impose laws on God's servants beyond which they are not to pass? But we see what the Prophet says here, - that the word of God is repudiated when the freedom of teaching is restrained, and men wish to be flattered, and desire their sins to be covered, and cannot bear free admonitions. Let us also notice the word "command", which the Prophet uses. "Tsuh" means to order, to command, or to determine, in an authoritative manner. The Prophet then does not expostulate with them, because there were many who clamored, who murmured against the Prophets, as it is always the case; but he rather condemns the audacity of the chief men for daring to consult how they might silence the Prophets, and not allow them the free liberty of teaching, as we find it to be done even now.

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For not only in taverns and lurking-places do the ungodly clamour when their sins are severely reproved, but they also go forth publicly and complain that too much liberty is allowed the ministers of the word, and that some course ought to be adopted to make them speak more moderately. It is then this sacrilege that the Prophet now rebukes, when he says, that the ungodly commanded the Prophets that they should not prophecy, as though they made a law, as though they wished to proclaim a decree that the Prophets should not speak so boldly and so freely. It now follows Amos 2:13 Behold, I am pressed under you, as a cart is pressed [that is] full of sheaves. The verb "'ik" in Hebrew is often transitive, and it is also a neuter. This place then may admit of two interpretations. The first is, that God was pressed under the Israelites, as a wagon groans under too much weight; and so God expostulates by Isaiah, that he was weighed down by the Israelites, 'Ye constrain me,' he says, 'to labour under your sins' (Isa. 1: 14.) The sense then, that God was pressed down under them, may be viewed as not unsuitable: and yet the more received interpretation is this, "Behold, I will bind you fast as a wagon is bound." I am, however, more inclined to take the first meaning, - that God here reprehends the Israelites, because he had been pressed down by them: for "tachteichem" properly signifies, "Under you," which some render, but strainedly, "Is your place:" for when the verb is transitive, they say, that "tachteichem" must be rendered "In your place:" but this is frigid and forced; and the whole passage will run better, if we say, "I am bound fast under you, as though ye were a wagon full of sheaves;" that is, "You are to me intolerable." For God carried that people on his shoulders; and when they loaded him with the burden of iniquities, it is no wonder that he said that they were like a wagon - a wagon filled with many sheaves: "You are light as wind, but ye are also to me very burdensome, and I am forced at length to shake you off:" and this he afterwards shows. Prayer. Grant, Almighty God, that as you have not only redeemed us by the blood of your only begotten Son, but also guide us during our earthly pilgrimage, and supplies us with whatever is needful, - 0 grant, that we may not be unmindful of so many favors, and turn away from you and follow our sinful desires, but that we may continue bound to your service, and never burden you with our sins, but submit ourselves willingly to thee in true obedience, that by glorifying your name we may carry you both in body and soul, until you at length gather us into that blessed kingdom which has been obtained for us by the blood of your Son. Amen. Fifty-third lecture Amos 2:14-16 14 Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself: 15 Neither shall he stand that handles the bow; and [he that is] swift of foot shall not deliver [himself]: neither shall he that ride the horse deliver himself. 16 And [he that is] courageous among the mighty shall flee away naked in that day, says the LORD. I explained yesterday the verse, in which the Prophet says, in the name of God, that the people were like a grievous and heavy burden, as though they were a wagon laden with many sheaves. I stated that the Prophet's words are differently explained by many interpreters, who give this view, - that God compares himself to a loaded wagon, under which the people were to be crushed. But no necessity constrains us to take the same verb in two senses, active and neuter, as they do; and then the comparison seems not quite suitable; and farther, it is better, as I have said, to say, that God complains, that he was loaded and pressed down under the people, than to render "tachteichem" "In your place;" for this is wholly a strained rendering. But most suitable is the Prophet's meaning, when understood as the complaint of God, that it was a grievous thing to bear the burdens of the people, when he saw that they were men of levity, and, at the same time, burdensome. Hence the Prophet now denounces vengeance such as they deserved; and he says first, "Perish shall flight from the swift”, that is, no one will be so swift as to escape by fleeing; and the valiant shall do nothing by fighting; for it is to confirm strength when one resists an adversary and repels assaults. The valiant, therefore, shall fight with no advantage; and then, "The strong shall not deliver his own life: he who holds the bow shall not stand"; that is, he who is equipped with a bow, and repels his enemy at a distance, shall not be able to stand in his place. "He who is swift on foot shall not be able to flee, nor he who mounts a horse"; which means that whether footmen or horsemen, they shall not, by their celerity, be able to escape death. And, lastly, he who is stout and intrepid in heart among the valiant shall "flee away naked", being content with life alone, and only anxious to provide for his own safety. The Prophet intimates by all these words, that so grievous would be the slaughter of the people, that it would be a miracle if any should escape. We now then see how severely the prophet at the very beginning handled this people. He no doubt observed their great obduracy: for he would not have assailed them so sharply at first, had they not been for a long time rebellious and had despised all warnings and threatening. Amos was not the first who addressed them; but the Israelites had hardened themselves against all threatenings before he came to them. It therefore behaved him sharply to reprove them, as God treats men according to their disposition. I come now to the third chapter. Chapter 3. Amos 3:1, 2 Hear this word that the LORD has spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. The Prophet wished doubtless by these words to confirm his own authority, for he saw that his doctrine was regarded with contempt: and it is probable that the words recited here were not only once delivered by him, but had been often repeated. We know how great was the pride and confidence of that people: it was therefore needful to beat it down, that they might be habituated to dread and fear, when God reproved them by his Prophets. It was then the common mode of speaking, when he said, "Hear the word which God has spoken concerning your, O children of Israel". He brings forward here the name of God, that they might know that they had not to do with a mortal man, or with a shepherd, such as he was. We then observe here, what I have just referred to, and that is, that the Prophet seeks to strengthen his authority as a teacher, that he might gain more respect among the people. But he adds, "concerning the whole family which I brought up out of Egypt". It is certain that this discourse was not addressed except to the ten tribes; why, then, does the Prophet speak here so generally? Even because the kingdom of Israel formed the greater portion of the race of Abraham, and on this account they boasted that the adoption continued to be possessed by them. Since, then, they despised the tribe of Judah, and the half-tribe of Benjamin, which was connected with it, and had ever boasted of their great number, the Prophet says here, by way of concession, that they were indeed the blessed seed, the posterity of Abraham; in a word, the elect people, whom God had redeemed from Egypt. Then the Prophet includes not here the kingdom of Judah, but concedes to the Israelites what they boasted, - that they were the elect people, the holy race of Abraham, the very nation which had been miraculously delivered. "Let, then," he says, "all these boastings be granted, yet God will not, on this account, desist from executing his judgment upon them." We now apprehend the design of the Prophet: he first seeks to gain respect for his doctrine, and takes occasion to speak of his own vocation, that he brought nothing of his own, but only discharged faithfully the office committed to him; yea, that he was the organ of the Holy Spirit, and adduced nothing from his own mind, but only spoke what the Lord had commanded him. And then, as the Israelites, relying on their large number, thought that wrong was done them, when they were severely reprehended by the Prophets, and as there was an absurd rivalship between them and the kingdom of Judah, the Prophet concedes to them that for which they were foolishly proud; but, at the same time, he shows that they in vain confided in their number, inasmuch as God summoned them to judgment, though they were the elect people, and the holy seed, and the redeemed nation. These are the main points. The Prophet afterwards declares what he had in charge, "Only you have I known of all the families of the earth: I will therefore visit you for your iniquities". Many think that he still concedes to the Israelites what they were wont to boast of, - that they were separated from the common class of men, because the Lord had adopted them: but it seems rather to be a reproach cast on them. God then brings forward here his benefits, of which we noticed yesterday a similar instance, that he might enhance the more the sin of the people, in returning the worst recompense to God, by whom they had been so liberally and so kindly treated: "I," he says, "have loved you only." It is indeed true, that the Israelites, as we have in other places often observed, gloried in their privileges; but the Prophet seems not to have this in view. God then expostulates with them for being so ungrateful: "You only", he says, "have I known".

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It is indeed certain that God's care is extended to the whole human race, yes even to oxen and asses, and to the very sparrows. Even the young of ravens cry to him, and the smallest bird is fed by him. We hence see that God's providence extends to all mortal beings; but yet not in an equal degree. God has ever known all men so as to give what is needful to preserve life. God has, therefore, made his sun to rise on all the human race, and has also made the earth to produce food. Then as to the necessaries of life, he performs the office of a Father towards all men. But he has known his chosen people, because he has separated them from other nations that they might be like his own family. Israel, then, is said to be known, because God favored them alone with a gratuitous adoption, and designed them to be a peculiar people to himself. This is the knowledge of which the Prophet now speaks. But by saying that they "only", "rak", had been "known", he shows that they had been chosen through God's singular favor, for there was no difference between the seed of Abraham and other nations, when regarded in themselves, otherwise this exception would have been superfluous. For if there had been any superiority or merit in the people of Israel, this objection might have readily been made, "We have indeed been chosen, but not without cause, for God had respect to our worthiness." But as they in nothing differed from other nations, and as the condition of all was alike by nature, the Lord upbraids them with this, that he had "known them only"; as though he said "How has it happened, that ye are my peculiar possession and heritage? Has it been by your merit? Has it been because I was more bound to you than to other nations? Ye cannot allege these things. It has therefore been my gratuitous adoption. Ye are then the more bound to me, and less excusable is your ingratitude for rendering to me so unjust a recompense." So also Paul says, 'Who makes you to differ?' (1 Cor. 4: 7.) He wished to show that every excellency in men ought to be ascribed to God. For the same purpose it is said here, you only have I loved and known of all the families of the earth: "What were you? Ye were even the children of Adam, as all other nations; the same has been the beginning of all. There is then no reason for you to say, that I was attached to you by any prepossession; I freely chose you and chose you alone." All this tends to amplify grace; and ingratitude on their part does hereby appear more evident. For had God spoken these words of his general benefits, the guilt of his chosen people would not have been so great: but when he says that they only had been chosen, when others were passed by, their impiety seemed doubtless more base and wicked in not acknowledging God in their turn, so as to devote themselves wholly to Him, to whom they owed everything. And the bounty of God shines forth also in this respect, that he had known the Israelites alone, though there were many other nations. Had God owed anything to men, he would not have kept it from them; this is certain. But since he repudiated all other nations, it follows, that they were justly rejected, when he made no account of them. Whence then was it that he chose the Israelites? We here see how highly is God's grace exalted by this comparison of one people with all other nations. And the same thing also appears from these words, of all the families of the earth; as though God had said, "There were many nations in the world, the number of men was very great; but I regarded them all as nothing, that I might take you under my protection; and thus I was content with a small number, when all men were mine; and this I have done through mere favor, for there was nothing in you by which ye excelled others, nor could they allege that they were unjustly rejected. Since then I preferred you of my own will, it is evident that I was under no obligation to you." We now then understand the design of the Prophet's words. He then subjoins, "I will therefore visit upon you your iniquities". God declares here, that the Israelites would have to suffer a heavier judgment, because they acknowledged not their obligations to God, but seemed willfully to despise his favor and to scorn him, the author of so many blessings. Since then the Israelites were bound by so many and so singular benefits, and they at the same time were as wicked as other nations the Prophet shows, that they deserved a heavier punishment, and that God's judgment, such as they deserved, was nigh at hand. This is the substance of the whole. It now follows Amos 3 3 Can two walk together, except they be agreed? 4 Will a lion roar in the forest, when he hath no prey? Will a young lion cry out of his den, if he have taken nothing? 5 Can a bird fall in a snare upon the earth, where no gin [is] for him? Shall [one] take up a snare from the earth, and have taken nothing at all? 6 Shall a trumpet be blown in the city, and the people not be afraid? Shall there be evil in a city, and the LORD has not done [it]. 7 Surely the Lord GOD will do nothing, but he reveals his secret unto his servants the prophets. 8 The lion hath roared, who will not fear? The Lord GOD has spoken, who can but prophesy? The Prophet here accumulates similitudes which may, however, be reduced to five particulars. He first shows that he uttered no empty words, but had God's authority for what he said; and he appeals to him as his witness and approver: this is one thing. Then he shows that God designedly announces the punishment he would inflict on transgressors, that they might in time repent, and that he does not cry out for no reason, as unreflecting men grow angry for nothing, but that he is driven to anger by just causes, and therefore terrifies them by his Prophets. He teaches, thirdly, that nothing happens by chance, that the Israelites might thereby be made to consider more attentively the judgments of God. In the fourth place, he declares that men are extremely stupid, when they are not moved by the threats which they hear proceed from God. He intimates, in the fifth place, that the execution of them was ready to take place, and that when God has denounced anything, his threatenings are not vain, such as those by which children are terrified. These, then, are the five points, which we shall hereafter notice in their due order. He at the same time confirms what he said at the beginning of the chapter, - that God did not suddenly take vengeance on the Israelites, but called them to repentance, provided they were healable. He had indeed spoken before more distinctly, 'For three transgressions, and for fours I will not be propitious to them:' but now he demands attention from the people of Israel, "Hear this you children of Israel, Will two men walk together, except they agree among themselves?" By these words he teaches, that though God might have immediately and unexpectedly brought punishment on them, he yet spared them and suspended his judgment, until they repented, provided they were not wholly irreclaimable. Amos now then confirms the truth, that God would not punish the Israelites, as he might justly, but would first try whether there was any hope of repentance. Let us now come to the first similitude; he asks "Will two walk together without agreeing?" Some forcibly misapply the Prophet's words, as though the meaning was, that God was constrained to depart from that people, because he saw that they were going astray so perversely after their lusts. The sense, according to these, would be, "Do you wish me to walk with you?" that is "Do you wish that my blessing should dwell among you, that I should show to you, as usual, my paternal love, and bountifully support you? Why then do you not walk with me, or, why should there not be a mutual consent? Why do you not respond to me? For I am ready to walk with you." But this exposition, as you see, is too strained. There are other two, which are these, - either that the Prophet intimates here that so many of God's servants did not, as it were with one mouth, threaten the Israelites in vain, - or, that the consent of which he speaks was that of God with his Prophets. This last exposition being rather obscure, requires to be more clearly explained. Some, then, take the sense of this verse to be the following, - "I am not alone in denouncing punishment on you; for God has before warned you by other Prophets; many of them still live; and ye see how well we agree together: we have not conspired after the manner of men, and it has not happened by any agreements that Isaiah and Micah denounce on you what ye hear from my mouth. It is then a hidden accordance, which proceeds from the Holy Spirit." This sense is not unsuitable. But there is a third equally befitting, to which I have briefly referred, and that is, that the Prophet here affirms that he speaks by God's command, as when two agree together, when they follow the same road; as when one meets with a chance companion, he asks him where he goes, and when he answers that he is going to a certain place, he says I am going on the same road with you. Then Amos by this similitude very fitly sets forth the accordance between God and his Prophets; for they did not rashly obtrude themselves so as to announce anything according to their own will, but waited for the call of God, and were fully persuaded that they did not by any chance go astray, but kept the road which the Lord had pointed out. This could not indwell have been a sufficiently satisfactory proof of his call; but the Prophet had already entered on his course of teaching; and though nearly the whole people clamored against him, he yet had given no obscure proofs of his call. He does not then here mention the whole evidence, as though he intended to show that he was from the beginning the Prophet of God; but he only confirms, by way of reproof, what his teaching had before sufficiently attested. Hence he asks, "Will two walk together except they agree among themselves?" as though he said, "You are mistaken in judging of me, as though I were alone, and in making no account of God: you think me to be a shepherd, and this is true; but it ought to be added, that I am sent by God and endued with the gift of prophecy. Since then I speak by God's Spirit, I do not walk alone; for God goes before, and I am his companion. Know then that whatever I bring forward proceeds not from me, but God is the author of what I teach." This seems to be the genuine meaning of the Prophet: by this similitude he affirms that he faithfully discharged his office, for he had not separated himself from God, but was his companion: as when two agree together to travel the same road; so also he shows that he and God were agreed. If, however, the former interpretation be more approved, I will not dispute the point; that is, that the Prophet here confirms his own doctrine by alleging that he was not alone, but had other colleagues; for it

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was no common confirmation, when it appeared evident that the other Prophets added their testimony to what he taught. As, however, he does not apply this similitude in this way, I know not whether such was his design: I have therefore brought forward what seems to me to be a simpler view. The second similitude follows, "Will a lion roar in the forest without a prey? Will a lion send forth his voice from his den when he has caught nothing?" By this verse he intimates that God does not cry out for nothing by his Prophets; for ungodly men supposed that the air was only made to reverberate by an empty sound, when the Prophets threatened, "These," they said, "are mere words;" as though indeed they could not find that the necessity of crying arose from themselves, because they had provoked God by their vices. Hence the Prophet, meeting their objection, says, "If lions roar not, except when they have obtained a prey, shall God cry from heaven and send forth his voice as far as the earth, when there is no prey?" The meaning is, that the word of God was very shamefully despised by the Israelites, as though there was no reason for crying, as though God was trifling with them. His word is indeed precious, and is not thrown heedlessly into the air, as if it were a mere refuse; but it is an invaluable seed. Since the Lord cries, it is not, says Amos, without a lawful cause. How so? The lions do not indeed roar without prey; God then does not cry by his Prophets, except for the best reason. It hence follows that the Israelites were hitherto extremely stupid inasmuch as they did not listen with more earnestness and attention to the teaching of the Prophets, as though God had uttered only an empty sound. The third similitude now follows, "Will a bird fall on the earth, he says, without a fowler?" The Prophet means here that nothing happens without being foreseen by God; for as nets are laid for birds, so God ensnares men by his hidden punishments. Unexpectedly indeed calamity comes, and it is commonly ascribed to chance; but the Prophet here reminds us that God stretches his nets, in which men are caught, though they think that chance rules, and observe not the hand of God. They are deceived, he says; for the bird foresees not the ensnaring prepared for him; but yet he falls not on the earth without the fowler: for nets weave not themselves by chance, but they are made by the industry of the man who catches birds. So also calamities do not happen by chance, but proceed from the secret purpose of God. But we must observe, that similitudes ought not to be too strictly applied to the subject in hand. Were one to asks how God could compare himself here to a fowler, as there is craft and artifice employed in catching innocent birds, when nets are laid for them, it would be a frivolous question; for it is evident enough what the Prophet meant, and that the design of his words was to show, that punishments fall on men, and that they are ensnared through the secret purpose of God; for God has long ago foreseen what he will do, though men act heedlessly, as the birds who foresee nothing. Then it follows in the fourth place, "Will the fowler remove his snare before he has made a capture?" In this second clause the Prophet intimates that the threatening of God would not be without effect; for he will execute whatever he declares. It is indeed certain, that fowlers often return home empty, and gather their nets though they have taken nothing; but the Prophet, as I have said, in using these similitudes, only states what fowlers usually do, when they are in hope of some prey. As for instance, when one spreads his nets, he will wait, and will not gather his nets until he takes some prey, if so be that a prey should come; he may indeed wait in vain all night. Then as fowlers are not wearied, and wish not to lose their labour after they have spread their nets, so also the Prophet says that God does not in vain proclaim his threatenings to serve as empty bugbears, but that his nets remain until he has taken his prey; which means, that God will really execute what he has threatened by his Prophets. The meaning then is, that God's word is not ineffectual, but when God declares anything, it is sure to be accomplished: and hence he reproves the Israelites for receiving so heedlessly and with deaf ears all God's threatening, as though he was only trifling with them. "It will not be," he says, "as you expect; for God will take his prey before he takes up his nets." He adds, in the last place, "Shall a trumpet sound and the people tremble not?" Here he reprehends, as I have said, the torpidity of the people, to whom all threatening were a sport: "When a trumpet sounds," he says, "all tremble; for it is a signal of danger. All then either fly for aid or stand amazed, when the trumpet sounds. God himself cries, his voice deserves much more attention than the trumpet which fills men's minds with dread; and yet it is a sound uttered to the deaf. What then does this prove, but that madness possesses the minds of men? Are they not destitute of all judgment and of every power of reason?" We hence see that the Prophet in these words intended to show, that the Israelites were in a manner fascinated by the devil, for they had no thought of evils; and though they knew that God sounded the trumpet and denounced ruin, they yet remained heedless, and were no more moved than if all things were in a quiet state. What remains I cannot now finish. Prayer. Grant, Almighty God, that as you are pleased daily to exhort us to repentance, and do not suddenly execute your judgment by which we might be in an instant overwhelmed, but give us time to seek reconciliation, - O grant, that we may now attend to your teaching, and all you admonitions and threatenings, and become teachable and obedient to you, lest you be constrained on finding us hardened against your threatening, and wholly irreclaimable, to bring on us extreme vengeance: make us then so to submit ourselves to you in the spirit of teachableness and obedience, that being placed under the protection of your Son, we may truly call on you as our Father, and find you to be so in reality, when you shall show to us that paternal love, which you have promised, and which we have all experienced from the beginning, who have truly and from the heart called on your name, through the same, even Christ our Lord. Amen. Fifty-fourth lecture In our last Lecture were noticed these words of Amos - that a "whole people tremble at the sound of a trumpet"; he now seems to add a sentence wholly different, and says, "No calamity happens, except through God". But he had before said what we already noticed respecting the sound of the trumpet, that the people might understand that nothing happens by accident, and that punishments are, for just reasons, inflicted by the Lord; and this he soon after confirms by saying, that God did nothing, without having first revealed his secret to his Prophets. The meaning then is that the people at Israel were extremely stupid for not having repented after so many warnings; nay, they remained still in their perverseness, though they had been constrained by the most powerful means. We now then comprehend what the Prophet means; but that the whole subject may be made more clear let us notice this intervening sentence, "there is no evil in the city which God has not done". By these words the Prophet reminds us, that calamities happen not by chance, as the vulgar of mankind believe; for the words, "Prosperous or adverse fortunes" are, we know, in the mouths of all, as though God was idle in heaven, and took no care of human affairs. Hence, whatever happens, the world usually ascribes it to fortune. But the Prophet here shows that the government of this world is administered by God, and that nothing happens except through his power. He does not, indeed, treat here of sin: but the Prophet, according to the usual practice, calls whatever is adverse to us, "ra'ah", evil. Whatever, then, we naturally shun, is usually called an evil; and this mode of speaking Amos follows here, as God is said by Isaiah to have in his power night and day, light and darkness, good and evil, (Isa. 45. 7.) When good and evil are spoken of there, it is certain that what is referred to is prosperity and adversity. So also here, the Prophet teaches that men are chastised by God whenever anything adverse happens to them, as though he said that fortune rules not, as the world imagines, and that things do not take place at random; but that God is at all times the judge of the world. In short, Amos wished to recall the people to an examination of their lives, as though he summoned them to the tribunal of God; and he showed by evident external tokens that God was justly offended with the Israelites: "You see that you are severely dealt with, do you think that God sleeps idly in heaven? Since nothing happens but by the will of God, he now designs to awaken you by treating you with so much sharpness and severity, so that you may know your vices." We now then perceive the design of the Prophet in saying, that there was no evil in the city which God had not done. In a similar manner, also, does God by Jeremiah sharply expostulate with the people, because they imputed slaughters in war, famine, and other evils, to fortune. When, therefore, any calamity happened, the Jews complained of bad fortune, as the world are wont to do. God was displeased and severely reproved this profane notion; for the government of the world was thus taken away from him: for, were an thing to take place against his will, so much would be abstracted from his power; and farther men would grow hardened in their sins; for however grievously he might punish them, they would not yet acknowledge his hand: they might indeed cry out under the strokes, and feel how severe his scourges were; but they would not regard the hand of the striker, which is the principal thing, as it is stated elsewhere, (Isa. 9: 13.) Then the Prophet takes this as granted, that, whenever any calamity happens, men are extremely stupid, if they are not roused and reflect on their sins, and consider the tokens of God's wrath, so as to flee to him, and confess themselves guilty and implore his mercy. But he had before spoken of the sound of the trumpet; for every excuse was thereby taken away from the Israelites, as God had not only recalled them to the right way by his scourges but also preceded these by his word: and he shows how justly he was displeased with them; hence the Prophet adds another sentence, "For the Lord Jehovah will do nothing without revealing his secret to his servants, the Prophets". The Prophet declares in this verse, that God dealt not with the Israelites as with heathen nations; for God punished other people without warning them by his word; he summoned to judgment neither the Edomites, nor the Ammonites, nor the Egyptians, but executed his vengeance, though he never addressed them. Different was his dealing with the Israelites; for God not only brought on them such

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punishment as they deserved, but he preceded it by His word, and showed beforehand what evil was nigh them, that they might anticipate it; he indeed gave them time to repent, and was ready to pardon them, had they been capable of being restored. Now then the Prophet aggravates the guilt of the people, because they had not only been chastised by the Lord, but they might, if they chose, have turned aside their punishment; instead of doing so they hardened themselves in their wickedness. God then will do nothing without revealing his secret to his servants, the Prophets. This ought to be confined to that people, and it ought also to be confined to the punishments of which the Prophet speaks. It is certain that God executes many judgments which are hid both from men and angels; and Amos did not intend to impose a necessity on God, as if he was not free to do anything without previously revealing it; such was not the Prophet's design; but his object was simply to condemn the Israelites for their irreclaimable perverseness and obstinacy, that, having been warned, they did not seriously think of repenting, but despised all God's threatening, and even scorned them. God then will do nothing, that is, "God will not treat you in an ordinary way, as he does with other nations, whom he chastises without speaking to them. They, for the most part, understand not what is done; but God in a paternal manner kindly reminds you of your sins, shows why he resolves to chastise you and forewarns you, that you may have time to seek and ask forgiveness." God therefore reveals his secret to his Prophets; that is, "He does not suddenly or unexpectedly punish you, as he might do, and as you see that he does with respect to others; but he proclaims what he will do, and sends his messengers, as though they were heralds sent to denounce war on you; and at the same time they open a way for reconciliation, provided ye are not wholly past recovery, and perverse in your wickedness. You are then doubly inexcusable, if God can do nothing by his word and by the punishment which he afterwards subjoins to his word." We now comprehend the object of the Prophet. Then foolish is the question, at least unreasonable, "Does God here bind himself by a certain law, that he will do nothing, but what he previously reveals to his Prophets?" For Amos means not this, but only affirms that it was the common method which the Lord adopted in chastising that people. It is certain, that the Prophets did not know many things; for God distributed his Spirit to them by measure: all things then were not revealed to the Prophets. But Amos here only intimates that God did not deal with his chosen people as he did with heathen nations; for these often found God unexpectedly displeased with them, and had no time to reflect, that they might repent. Much more kindly and mercifully has God acted, says Amos, with that people; for God was unwilling suddenly to overwhelm or to surprise them, but has warned them by his Prophets. We see how widely this doctrine opens; but it is enough to understand the Prophet's design, and to know the purpose to which his discourse ought to be applied. God then will do nothing without revealing first his secret to the Prophets. He calls it a secret, because men are perplexed when God executes vengeance on them, and stand amazed: but when they are in time warned, then what God designs becomes evident to them, and they know the cause and the source of punishment. Thus then the secret is revealed which was hid from miserable men: and the guilt of the people is doubled, when, after these threatening, they do not repent. It now follows, "The lion roars who would not fear? The Lord Jehovah speaks, who would not prophesy?" In this verse the Prophet reproved the Israelites for their usual contentions with the Prophets when their sins were sharply reprehended. Thus indeed are men willing to do; they consider not that Prophets are sent from above, and that there is a charge committed to them. Hence, when Prophets are severe in their words, the world clamors and wrangles: "What do these men intend? Why do they urge us so much? Why do they not allow us to rest quietly? For they provoke against us the wrath of God." Whenever then men are roused, they immediately menace God's Prophets with strife and contention, and regard not threatening as coming from God himself. This vice the Prophet now condemns: "The lion roars, he says, who would not fear? God speaks, who would not prophesy?" "You think that I am your adversary; but you can gain nothing by quarreling with me: were I silent, the voice of God would of itself be formidable enough. The evil then proceeds not from my mouth, but from God's command; for I am constrained, willing or unwilling, to obey God: he has chosen me to be a Prophet, and has showed what he intends that I should proclaim. What can I do, he says? I am not at liberty to invent revelations; but I faithfully bring forth to you what has been delivered to me by the Lord. How great then is your madness, that ye contend with me, and consider not that your strife and contention is with God himself?" We now see what the Prophet meant, and also understand, why he adduced the four similitudes, of which we have already spoken. I now proceed with the remaining context. Amos 3:9 Publish in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof. Amos begins here to set judges over the Israelites; for they would not patiently submit to God's judgment: and he constitutes and sets over them as judges the Egyptians and Edomites. This prophecy no doubt increasingly exasperated the minds of the people, who were already very refractory and rebellious; but yet this was necessary. God, indeed, had cited them to his tribunal, as long as a hope of reconciliation remained: when they became angry on account of God's threatening, clamored against his servants, yea, and obstinately disputed, as though they were guilty of no fault, what remained, but that God should constitute judges over them, whom the Prophet names, even the Egyptians and Edomites? "You cannot bear my judgment; unbelievers, who are already condemned, shall pronounce sentence upon you. I am indeed your legitimate judge; but as ye have repudiated me, I will prove to you how true my judgment is; I will be silent, the Egyptians shall speak." And who were these Egyptians? Even those who were equally guilty with the Israelites, and labored under the same charges, or were at least not far from deserving a similar punishment; and yet God would compel the Israelites to hear the sentence that was to be pronounced on them by the Egyptians and Edomites. We know how proudly the Israelites gloried in their primogeniture; but the Lord here exposes to scorn this arrogance, because they made such bad use of his benefits. We now then perceive the Prophet's intention. "Publish, he says, in the palaces of Ashdod, in the palaces of the land of Egypt, and say" - what? "Assemble on the mountains of Samaria. He would have the Egyptians and the Edomites to meet together, and the mountains of Samaria to be as it were the theatre, though the idea of a tribunal is more suitable to the similitude that is used. It was then, as though the Egyptians and Edomites were to be seated on an elevated place; and God were to set before them the oppressions, the robberies and iniquitous pillages, which prevailed in the kingdom of Israel. "Assemble then on the mountains of Samaria". The Prophet alludes to the situation of the country: for though Samaria was situated on a plain, there were yet mountains around it; and they thought themselves hid there, and were as wine settled on its lees. God says now, "Let the Egyptians and Edomites meet and view the scene; I will allot them a place, from which they can see how greatly all kinds of iniquity prevail in the kingdom of Israel. They indeed dwell in their plain, and think themselves sufficiently defended by the mountains around; but from these mountains even the very blind will be able to see how abominable and shameful is their condition." Let them come and see, he says, "the oppressions in the midst of her". The word he uses is "mehumot", tumults; but he means oppressions, committed without any regard to reason or justice, when all things are done with glamour and violence. "Let them see then the oppressions, let them see the distresses." He speaks of their deeds; he afterwards mentions the persons; but the Prophet means the same thing, though he uses different forms of expression, that is, that the kingdom of Israel was filled with many crimes; for plunder of every kind prevailed there and men kept within no bounds of moderation, but by tumult and clamour pillaged the poor and the miserable. It now follows Amos 3:10 For they know not to do right, says the LORD, who store up violence and robbery in their palaces. In this verse he confirms what I have already said of oppressions: he says that they despised everything right. But not to know this lessens not their guilt, as though they ignorantly offended; but the Prophet means, on the contrary, that they had cast away from them everything that was just and allowed themselves all liberty in sinning, without any discrimination, without any shame; as though he said, "They are brute animals, who are void of all judgments of all reason, and of all shame; for they seek not to have a light understanding anymore." Here then he accuses the Israelites of wilful blindness; for they hardened themselves in every evil, and extinguished all judgments shame and reasons so that they no longer distinguished between what was just and unjust: and he mentions one thing in particular - that they accumulated much wealth by plunder and robbery. The Israelites were no doubt guilty of many other crimes; but by stating a part for the whole, he mentions one thing which includes other things, and intimates,, that the people were wholly given to all kinds of crimes, and that as they had cast aside every shame, obliterated every distinction, and repudiated every regard for justice, they abandoned themselves to every kind of wickedness. This, is the import of the Prophet's words. But our Prophet points out here the gross sins of the Israelites, because he had previously constituted the blind as their judges. Hence it was the same as though he had said, "Though the Egyptians and the Edomites are void of light, yet your iniquity is so palpable, that they will be able to perceive it. There is indeed no necessity of any subtle disputation, since plunders and pillages are carried on with so much violence, since no moderation or equity is any longer observed, and no shame exists; but

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men rush headlong with blind impetuosity into every kind of evil; so that the very blind, though without eyes, can know what your state is. Then the Egyptians and Edomites will perceive your vices, when located on the neighboring mountains." This is the meaning. It now follows Amos 3:11, 12 Therefore thus says the Lord GOD; An adversary [there shall be] even round about the land; and he shall bring down thy strength from thee, and thy palaces shall be spoiled. Thus says the LORD; As the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus [in] a couch. The Prophet here announces the punishment God would inflict on the Israelites. "An enemy, he says, and indeed one around you." Some think "tsar" to be a verb in the imperative mood; but this cannot be maintained. But Amos, here declares that an enemy was near the Israelites, who would besiege them on every side. The ungodly always seek to escape, and if they see the smallest hole, they think that they can escape. Strange is the presumption of men with regard to God: when they see themselves hemmed in, they are really frightened, yea, they become wholly disheartened; but yet they seek subterfuges on the right hand and on the left, and never submit to God except when constrained. This is the reason why the Prophet now says, that "an enemy was near, and indeed around" them; as though he said, "You have no reason to think that there is any way of escape open to you; for God has hemmed you in on every side; there is therefore a siege which so confines you, that you in vain hope to escape." An enemy, he says, is indeed around - "around the whole land, who will take away from you your strength". Here the Prophet removes from the Israelites their vain confidence; for they could not think of God's vengeance, while looking on their own power. They indeed thought that they had sufficient protection in their own large number, riches, and arms, as men are wont to set up against God what proceeds from himself, as though creatures could do anything against him, and as though God could not take away, when he pleases, what he has given: and yet such is the blindness of men. Hence the Prophet says, that all the wealth and all the strength in which the Israelites excelled would be useless, inasmuch as "an enemy, he says, armed by God, shall take from you your strength; and your palaces shall be plundered". In the next verse he leaves some hope, though this is not avowedly done. For when he says that some would be saved, as when a shepherd snatches from the jaws of a lion the ear of a sheep or two legs, it is not the Prophet's design to mitigate the severe judgment of which he had before spoken; but shows, on the contrary, that when any should be saved, it would not be because the people would defend themselves, or were able to resist; but that it would be as when a trembling shepherd snatches some small portion of a spoil from the lion's mouth. We must bear in mind what I have just said of the proud confidence of the people; for the Israelites thought that they were safe enough from danger; and therefore despised all threatenings. But what does Amos say? "Think not," he says, "that there will be any defense for you, for your enemies will be like lions, and there will be no more strength in you to resist them than in sheep when not only wolves but lions, seize them and take them as their prey." When anything is then saved, it is as it were by a miracle; the shepherd may perhaps take a part of the ear or two legs from the lion's mouth when he is satisfied. The shepherd dares not to contend with the lion; he always runs away from him, but the lion will have his prey and devour it at his pleasure; when he leaves a part of the ear or two legs, the shepherd will then seize on them, and say, "See, how many sheep have been devoured by lions:" and these will be the proof's of his loss. So now the Prophet says, "The Lord will expose you as a prey to your enemies, and their rapacity will not be less dreaded by you than that of a lion: in vain then you think yourselves defended by your forces; for what is a sheep to a lion? But if any part of you should remain, it will be like an ear or a leg: and still more, - as when a lion devours a sheep, and leaves nothing after having taken his prey until he is satisfied, so shall it happen to you". They are then mistaken who think that the preceding commination is here designedly mitigated; for the Prophet does not do this, but continues the same subject, and shows that the whole people would become a prey, that their enemies would be like lions, and that they would have no strength to resist. Some hope, I indeed allow, is here given to the people; for, as it has been before seen, God intended that there should ever be some remnant as a seed among that chosen people. This, I admit, is true: but we must yet regard what the Prophet treats of; and what he had in view. He then did not intend here expressly to console the Israelites; though incidentally he says, that some would remain, yet his object was to show that the whole kingdom was now given up as a prey to lions, and that nothing would be saved except a very small portion, as when a shepherd carries away an ear when the wolves and lions had been satiated. It follows Amos 3:13, 14 Hear you, and testify in the house of Jacob, says the Lord GOD, the God of hosts, That in the day that I shall visit the transgressions of Israel upon him, I will also visit the altars of Bethel: and the horns of the altar shall be cut off, and fall to the ground. Amos, I have no doubt, added this passage, to show that the superstitions, in which he knew the Israelites falsely trusted, would be so far from being of any help to them, that they would, on the contrary, lead them to ruin, because the people were by them provoking God's wrath the more against themselves. When the Israelites heard that God was offended with them, they looked on their sacrifices and other superstitions, as their shield and cover: for thus do hypocrites mock God. But we know that the sacrifices offered at Bethel were mere profanations; for the whole worship was spurious. God had indeed chosen to himself a place where he designed sacrifices to be offered. The Israelites built a temple without any command, nay, against the manifest prohibition of God. Since then they had thus violated and corrupted the whole worship of God, strange was their madness to dare to obtrude on God their superstitions, as though they could thus pacify his displeasure! The Prophet then rebukes now this stupidity and says, "In the day when God shall visit the sins of Israel, he will inflict punishment on the sitars of Bethel". By the sins, which the Prophet mentions, he means plunder, unjust exactions, robbery, and similar crimes; for there prevailed then, as we have seen, among the people, an unbridled cruelty, avarice, and perfidiousness. Hence he says now, When God "shall visit the sins" of Israel; that is, when he shall punish avarice, pride, and cruelty; when he shall execute vengeance on pillages and robberies, he shall then visit also the altars of Bethel. The Israelites thought that God would be propitious to them while they sacrificed though they were wholly abandoned in their lives: they indeed thought that every uncleanness was purified by their expiations; and they thought that God was satisfied while they performed an external worship. Hence, when they offered sacrifices, they imagined that they thus made a compact with God, and presented such a compensation, that he dared not to punish their sins. Their own fancy greatly deceives them," says Amos. For, as we know, this was, at the same time, their principal sin, - that they rashly dared to change the worship of God, that they dared to build a temple without his command; in short, that they had violated the whole law. God then will begin with superstitions in executing judgment for the sins of the people. We now then understand the Prophet's design in saying, that God would visit the altars of Bethel when inflicting punishment on the sins of Israel. But as it was difficult to produce conviction on this subject, the Prophet here invites attention, "Hear you, and testify, he says, in the house of Jacob". Having bidden them to hear, he introduces God as the speaker: for the Israelites, as we know they were wont to do, might have pretended that Amos had, without authority, threatened such a punishment. "Nothing is mine," he says. We then see the design of this address, when he says, "Hear": he shows God to be the author of this prophecy, and that nothing was his own but the ministration. Hear you, then, and testify in the louse of Jacob. By the word testify, he seals his prophecy that it might have more weight, that they might not think that it was a mere mockery, but might know that God was dealing seriously with them, Then testify in the house of Jacob. And for the same purpose are the titles which he ascribes to God, The Lord Jehovah, he says, the God of hosts. He might have used only one word, "Thus says Jehovah," as the prophets mostly do; but he ascribes dominion to him, and he also brings before them his power, - for what end? To strike the Israelites with terror, that vain flatteries might no longer, as heretofore, take possession of them; but that they might understand, that so far were they from doing anything towards pacifying God's wrath by their superstitions, that they thereby the more provoked him. Prayer. Grant, Almighty God, that inasmuch as we so provoke you daily by our sins, that we are worthy of eternal destruction, and no good remains in us, and though we are severely chastised with temporal punishments, do not yet take from us the hope of that mercy, which you hast promised in your Son to those who truly and from the heart repent and call on you as their Father, - O grant, that being touched with the sense of our evils, we may, in true humility, and with the genuine feeling of penitence, offer ourselves as a sacrifice to you, and seek pardon with such groaning, that having undergone temporal punishments, we may finally enjoy that grace which is laid up for all sinners, who truly and from the heart turn to thee and implore that mercy which has been prepared for all those who really prove themselves to be the members of thine only begotten Son. Amen.

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Fifty-fifth lecture One thing escaped me yesterday: pain in my head prevented me to look on the book. The Prophet says in the twelfth verse, that the children of Israel would be so delivered as when a shepherd rescues only an ear, or some part of a sheep: he adds, "So the children of Israel shall be rescued who dwell in Samaria in a corner of a bed, and at Damascus on a couch. This similitude I did not explain. Some think that Damascus is here compared with Samaria, as the more opulent city; for Jeroboam the Second had extended the limits of his kingdom to that city, and subdued some portion of the kingdom of Syria: they then suppose, that Samaria is called a corner of a bed on account of its confined state, and Damascus a couch; but there is no reason for this. He might have better called Damascus a bed. Others give this exposition, "They who shall escape among the people of Israeli shall not be the valiant and the brave, who will oppose the attack of the enemy, or with arms in hand defend themselves; but those shall be safe who will hide themselves and flee to their beds." But the Prophet seems here to compare Damascus and Samaria to beds for this reason, because the Israelites thought that they would find in them a safe receptacle: "Thought then you dwell at Samaria and Damascus as in a safe nest, it will yet be a miracle if a few of you will escape; it will be as when a shepherd carries away the ear of a sheep, after the lion has satiated himself." This seems to be the genuine meaning of the Prophet; for I doubt not but that he derides the foolish confidence in which the Israelites indulged themselves, thinking that they were secure from all danger when shut up within the gates of Samaria or of Damascus. "You think that these nests will be safe for you; but lions, shall break through, and hardly one in a hundred, or in a thousand, shall in a corner of a bed escape; it will be as when a lion leaves an ear or part of a leg." Let us now proceed Amos 3:15 And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have anend, says the LORD. Amos shows again that in vain the great people trusted in their wealth and fortified places; for these could not hinder God from drawing them forth to punishment. As then abundance blinds men, and as they imagine themselves to be as it were inaccessible, especially when dwelling in great palaces, the Prophet here declares, that these houses would be no impediment to prevent God's vengeance to break through; "I will then destroy the winter-house together with the summer-house". Amos no doubt intended by this paraphrase to designate the palaces. The poor deem it enough to have a cottage both for winter and summer; for they change not the parts of their buildings, so as to inhabit the hotter in winter, and to refresh themselves in the colder during summer: no such advantage is possessed by the poor, for they are content with the same dwelling through life. But as the rich sought warmth in winter, and had their summer compartments, the Prophet says, that their large and magnificent buildings would be no protection to the rich, for God's vengeance would penetrate through them; I will destroy then the winter with the summer house. And then he says, "Fail shall the houses of ivory". We now see more clearly that the Prophet speaks here against the rich and the wealthy, who inhabited splendid and magnificent palaces. Perish then shall the houses of ivory and fail shall the great houses; some say, "many houses", but improperly; for the Prophet continues the game idea; and as he had before mentioned houses of ivory so he now calls them great houses; for they were not only built for use and convenience, like common and plebeian houses, but also for show and display; for the rich, we know, are ever lavish and profuse, not only in their table and dress, but also in their palaces. This is the meaning. Now follows Amos 4:1 Hear this word, you cows of Bashan, that [are] in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink. He who divided the chapters seems not to have well considered the Prophet's argument: for he pursues here his reproof of the rich, and he had been prophesying against the chief men in the kingdom of Israel. We indeed know how much ferocity there is in the rich, when they become formidable to others by their power. Hence the Prophet here laughs to scorn their arrogance: "Hear, he says, this word"; as though he said, "I see how it will be; for these great and pompous men will haughtily despise my threatening, they will not think themselves exposed to God's judgment; and they will also think that wrong is done to them: they will inquire, 'Who I am,' and ask, 'How dares a shepherd assail them with so much boldness?"' Hear then you cows; as though he said, that he cared not for the greatness in which they prided themselves. "What then is your wealth? It is even fatness: then I make no more account of you than of cows; ye are become fat; but your power will not terrify me; your riches will not deprive me of the liberty of treating you as it becomes me and as God has commanded me." We hence see that the Prophet here assails with scorn the chief men of the kingdom, who wished to be sacred and untouched. The Prophet asks by what privilege they meant to excuse themselves for not hearing the word of the Lord. If they pleaded their riches and their own authority; "These," he says, "are fatness and grossness; ye are at the same time cows and I will regard you as cows; and I will not deal with you less freely than I do with my cattle." We now then perceive the Prophet's intention. But he goes on with his similitude: for though he here accuses the chiefs of the kingdom of oppressing the innocent and of distressing the poor, he yet addresses them in the feminine gender, "who dwell, he says, on the mountain of Samaria, who oppress the poor, who consume the needy, who say", He does not think them worthy of the name of men; and yet they wished to be viewed a class separate from the common people, as though they were some heroes or half gods. The Prophet, by way of contempt, calls them here cows; and he also withholds from them the name of men. Bashan, we know, derived its name from fatness; it was a very rich mountain, and celebrated for its pastures: as the fertility of this mountain was well known among that people, the Prophet gave the name of the cows of Bashan to those fat and full men: and it was right that they should be thus roughly handled, because through fatness, as it is usually the case, they had contracted dullness; for when men abound in riches, when they become great in power, they forget themselves and despise God, for they think themselves beyond the reach of danger. As then this security makes the rich torpid and inattentive to any threatenings, and disobedient to God's Word, so that they regard all counsels superfluous, the Prophet here rebukes them with greater asperity, and addresses them, by way of reproach, under the name of cows. And when he says that they were on the mountain of Samaria, this is still ironical; for they might have made this objection, that they dwelt in the royal city, and were watchful over the state of the whole nation, and that the kingdom stood through their counsels and vigilance: "I see how it is," he says; "You are not on mount Bashan, but on the mount of Samaria; what is the difference between Samaria and Bashan? For ye are there inebriated with your pleasures: as cows, when fattened, are burdened with their own weight, and can hardly draw along their own bodies; so it is with you, such is your slowness through your gluttony. Samaria then, though it may seem to be a watch-tower, is yet nothing different from mount Bashan: for you are not there so very solicitous (as ye pretend) for the public safety; but, on the contrary, you devour great riches; and as your cupidity is insatiable, the whole government is nothing else to you than fatness or a rich pasturage." But the Prophet chiefly reproves them, because they oppressed the poor and consumed the needy. Though the rich, no doubt, did other wrongs, yet as they especially exercised cruelty towards the miserable, and those who were destitute of every help, this is the reason why the Prophet here elates expressly that the poor and the needy were oppressed by the rich: and we also know, that God promises special aid to the miserable, when they find no help on earth; for it more excites the mercy of God, when all cruelly rage against the distressed, when no one extends to them a helping hand or deigns to aid them. He adds, in the last place, what they say to their masters. I wonder why interpreters render this in the second person, "who say to your masters;" for the Prophet speaks here in the third person: they seem therefore designedly to misrepresent the real meaning of the Prophet; and by masters they understand the king and his counselors, as though the Prophet here addressed his words to these chief men of the kingdom. Their rendering then is unsuitable. But the Prophet calls those masters who were exactors, to whom the poor were debtors. The meaning is, that the king's counselors and judges played into the hands of the rich, who plundered the poor; for when they brought a bribe, they immediately obtained from the judges what they required. They are indeed to be bought by a price who hunt for nothing else but a prey. They said then to their masters, "Bring and we shall drink"; that is, "Only satiate my cupidity, and I will adjudge to thee what you would demand: provided then you bring me a bribe, care not, I will sell all the poor to you." We now comprehend the design of the Prophet: for he sets forth here what kind those oppressions were of which he had been complaining. "You then oppress the poor, - and how? Even by selling them to their creditors, and by selling them for a price. Hence, when a reward is offered to you, this satisfies you: You inquire nothing about the goodness of the cause, but instantly condemn the miserable and the innocent, because they have not the means of redeeming themselves: and the masters to whom they are debtor; who through your injustice hold them bound to themselves, pay the price: there is thus a mutual collusion between you." It now follows Amos 4:2 The Lord GOD hath sworn by his holiness, that, lo, the days shall come upon you, that he will take you away with hooks, and your posterity with fishhooks.

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Here Amos declares what sort of punishment awaited those fat cattle, who being well fed despised God, and were torpid in their fatness. He therefore says, that the days were nigh, when they should be taken away together with all that they had, and all their posterity, as by a hook of a fisher. But to give more effect to his combination, he says that God "had sworn by his sanctuary". The simple word of God ought indeed to have been sufficient: but as we do not easily embrace the promises of God, so also hypocrites and the reprobate are not easily terrified by his threatening; but they laugh to scorn, or at least regard as empty, what God's servants declare. It was then necessary that God should interpose this oath, that secure men might be more effectually aroused. "The Lord then has sworn by his sanctuary". It is singular that God should swear by his temple rather than by himself: and this seems strange; for the Lord is wont to swear by himself for this reason, - because there is none greater by whom he can swear, as the Apostle says, (Heb. 6: 16.) God then seems to transfer the honor due to himself to stones and wood; which appears by no means consistent. But the name of the temple amounts to the same thing as the name of God. God then says that he had sworn by the sanctuary, because he himself is invisible, and the temple was his ostensible image, by which he exhibited himself as visible: it was also a sign and symbol of religion, where the face of God shone forth. God did not then divest himself of his own glory, that he might adorn with it the temple; but he rather accommodated himself here to the rude state of men; for he could not in himself be known, but in a certain way appeared to them in the temple. Hence he swore by the temple. But the special reason, which interpreters have not pointed out, ought to be noticed, and that is, that God, by swearing by his sanctuary, repudiated all the fictitious forms of worship in which the Israelites gloried, as we have already seen. The meaning is this, - "God, who is rightly worshipped on mount Zion, and who seeks to be invoked there only, swears by himself; and though holiness dwells in himself alone, he yet sets before you the symbol of his holiness, the sanctuary at Jerusalem: he therefore repudiates all your forms of worship, and regards your temples as stews or brothels." We hence see that there is included in this expression a contrast between the sanctuary, where the Jews rightly and legitimately worshipped God, and the spurious temples which Jeroboam built, and also the high places where the Israelites imagined that they worshipped him. We now then understand what is meant by the words, that God sware by his sanctuary. And he sware by his sanctuary, that the days would come, yes, were nigh, in which they should be "taken away with hooks", or with shields. "Tsanah" means in Hebrew to be cold: but "tsinot" denotes shields in that language, and sometimes fishing-hooks. Some yet think that the instrument by which the flesh is pulled off is intended, as though the Prophet still alluded to his former comparison. But another thing, which is wholly different, seems to be meant here, and that is, that these fat cows would be drawn out as a little fish by a hook; for afterwards he mentions a thorn or a hook again. It is the same as though he had said, "You are indeed of great weight, and you are very heavy through your fatness; but this your grossness will not prevent God from quickly taking you away, as when one draws out a fish by a hook." We see how well these two different similitudes harmonize: "Ye are now trusting in your own fatness, but God will draw you forth as if you were of no weight at all: ye shall therefore be dragged away by your enemies, not as fat cows but as small fishes, and a hook will be sufficient, which will draw you away into remote lands." This change ought to have seriously affected the Israelites, when they understood that they would be stripped of their fatness and wealth, and then taken away as though they were small fishes, that a hook was enough, and that there would be no need of large wagons. It follows Amos 4:3 And you shall go out at the breaches, every [cow at that which is] before her; and you shall cast [them] into the palace, says the LORD. The Prophet expresses now, in different words, what would be the future calamity of that kingdom; but he still speaks of the rich and the chief men. For though he threatened also the common people and the multitude, it was not yet needful expressly to name them, inasmuch as when God fulminates against the chief men, terror ought surely to seize also the humbler classes. The Prophet then designedly directs his discourse still to the judges and the king's counselors, "You shall go forth at the breaches, every one of you". We see that he continues as yet the same mode of speaking, for he counts not those pompous and haughty masters as men, but still represents them as cows, "Everyone", that is, every cow, he says, "shall go forth through the breaches over against it". We know how strictly the rich observe their own ranks and also how difficult it is to approach them. But the Prophet says here, that the case with them would be far different: "There will not be," he says, "a triple wall or a triple gate to keep away all annoyances, as when ye live in peace and quietness; but there will be breaches on every side, and every cow shall go forth through these breaches; yea, "shall throw herself down from the very palace": neither the pleasures nor the indulgence, in which ye now live, shall exist among you any more; no, by no means, but ye will deem it enough to seek safety by flight. Each of you will therefore rush headlong, as when a cow, stung by the gadfly or pricked by goads runs madly away." And we know how impetuous is the flight of cows. So also it will happen to you, says the Prophet. We now then perceive the import of the words. Some take "harmonah" for Armenian because the Israelites were led away into that far country; and others, take it for the mount Amanus; but for this there is no reason. I do not take its as some do, as meaning, "In the palace," but, on the contrary, "From the palace," or, from the high place. Ye shall then throw yourselves down from the palace; that is, "You shall no more care for your pomps and your pleasures, but will think it enough to escape the danger of death, even with an impetuosity like that of beasts, as when cows run on headlong without any thought about their course." It was not without reason that he repeated the name of God so often; for he intended to shake off from the Israelites their self-complacencies; inasmuch as the king's counselors and the judges, as we have already stated, were extremely secure and careless; for they were in a manner stupefied by their own fatness. It follows Amos 4:4-6 4 Come to Bethel, and transgress; at Gilgal multiply transgression; and bring your sacrifices every morning, [and] your tithes after three years. 5 And offer a sacrifice of thanksgiving with leaven, and proclaim [and] publish the free offerings: for this is like you, O you children of Israel, says the Lord GOD. 6 And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have you not returned unto me, says the LORD. The Prophet here again pours contempt on the perverse confidence, in which the Israelites were become hardened. They thought, indeed, that their worship was fully approved by God, when they offered Sacrifices in Bethel and Gilgal. But the Prophet here shows, that the more sedulously they labored in performing sacred things, the more grievously they offended God, and the heavier judgment they gained for themselves. "What do you obtain by wearying yourselves, when you so strictly offer sacrifices, and omit nothing that is prescribed in the law of God? Only this - that you provoke God's wrath more and more." But he condemns not the Israelites for thinking that they rendered a compensation, as hypocrites were wont to think, and were on this account often reproved by the Prophets; but he denounces their modes of worship as vicious and false, and abominable before God. The Prophets reprobated sacrifices for two reasons; - first, because hypocrites brought them before God as a compensation, that they might escape the punishment they deserved, as though they paid God what they owed. Thus at Jerusalem, in the very temple, they profaned the name of God; they offered sacrifices according to what the law prescribed, but disregarded the true and legitimate end; for they thought that God was pacified by the blood of beasts, by incense, and other external rites: it was therefore a preposterous abuse. Hence the Prophets often reproved them, inasmuch as they obtruded their sacrifices on God as a compensation, as though they were real expiations for cleansing away sins: this, as the Prophets declared, was extremely puerile and foolish. But, secondly, Amos now goes much farther; for he blames not here the Israelites for thinking that they discharged their duty to God by external rites, but denounces all their worship as degenerate and perverted, for they called on God in places where he had not commanded: God designed one altar only for his people, and there he wished sacrifices to be offered to him; but the Israelites at their own will had built altars at Bethel and Gilgal. Hence the Prophet declares that all their profane modes of worship were nothing but abominations, however much the Israelites confided in them as their safety. This is the reason why he now says "Go you to Bethel". It is the language of indignation; God indeed speaks ironically, and at the same time manifests his high displeasure, as though he had said, that they were wholly intractable, and could not be restrained by any corrections, as we say in French, Fai du pis que to pouvras. So also God speaks in the 20th chapter of Ezekiel, 'Go, sacrifice to your idols.' When he saw the people running headlong with so much pertinacity into idolatry and superstitions, he said, "Go;" as though he intended to inflame their minds. It is indeed certain, that God does not stimulate sinners; but he thus manifests his extreme indignation. After having tried to restrain men, and seeing their ungovernable madness, he then says, "Go;" as though he said, "You are wholly irreclaimable; I effect nothing by my good advice; hear, then, the devil, who will lead you where you are inclined to go: Go then to Bethel, and there transgress; go to Gilgal, and transgress there again; heap sins on sins." But how did they transgress at Bethel? Even by worshipping God. We here see how little the pretence of good intention avails with God, which hypocrites ever bring forward. They imagine that, provided their purpose is to worship God, what they do cannot be disapproved: thus they wanton in their own inventions, and think that God obtains his due, so that he cannot complain. But the Prophet declares all their worship to be nothing else than abomination and execrable wickedness, though the

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Israelites, trusting in it, thought themselves safe. "Add, then, to transgress in Gilgal; and offer your sacrifices in the morning; be thus diligent, that nothing may be objected to you, as to the outward form." "After three years", that is, in the third year, "bring also your tenths"; for thus it was commanded, as we read in Deut. 14. Though, then, the Israelites worshipped God apparently in the strictest manner, yet Amos declares that the whole was vain and of no worth, yea, abominable before God, and that the more they wearied themselves, the more they kindled the wrath of God against themselves. And to the same purpose is the next verse. "And burn incense with the leaven of thank offering". He speaks of peace-offerings; sacrifices of thanksgiving were wont to be offered with leaven; but with other sacrifices they presented cakes and unleavened bread. It was lawful in peace-offerings to offer leaven. However sedulous, then, the Israelites were in performing these rites, the Prophet intimates that they were in no way approved by God inasmuch as they had departed from the pure command of the law. Some take leaven in a bad sense, as meaning a vicious and impure sacrifice, which the law required to be free from leaven; but this view seems not suitable here; for nothing is here condemned in the Israelites, but that they had departed from what the law prescribed, that they had presumptuously changed the place of the temple, and also raised up a new priesthood. They were in other things careful and diligent enough; but this defection was the chief abomination. It could not then be, that God would approve of deprivations; for obedience, as it is said elsewhere, is of more account before him than all sacrifices, (1 Sam. 15: 22.) Proclaim, he says, "nedavot", voluntary oblations. What he means is, "Though ye not only offer sacrifices morning and evenings as it has been commanded you, though ye not only present other sacrifices on festivals, but also add voluntary oblations to any extent, yet nothing pleases me." "Bring forth then, and proclaim voluntary offerings"; that is, "Appoint solemn assemblies with great pomp; yet this would be nothing else than to add sin to sin: ye are acting wickedly for this reason, - because the very beginning is impious." But the last part of the verse must be noticed, "For so it has pleased you, O children of Israel, says the Lord Jehovah". By saying that the Israelites loved to do these things, he reprobates their presumption in devising at their own will new modes of worship; as though he said, "I require no sacrifices from you except those offered at Jerusalem; but ye offer them to me in a profane place. Regard then your sacrifices as offered to yourselves, and not to me." We indeed know how hypocrites ever make God a debtor to themselves; when they undertake any labour in their frivolous ceremonies, they think that God is bound to them. But God denies that this work was done for him, for he had not enjoined it in his law. "It has thus pleased you," he says, "Vous faites cela pour votre plaisir et bien mettez le sur vos comptes." We then see what Amos meant here by saying, 'It has so pleased you, O children of Israel:' it is, as if he had said, "You ought to have consulted me, and simply to have obeyed my word, to have regarded what pleased me, what I have commanded; but you have despised my word, neglected my law, and followed what pleased yourselves, and proceeded from your own fancies. Since, then, your own will is your law, seek a recompense from yourselves, for I allow none of these things. What I require is implicit submission, I look for nothing else but obedience to my law; as ye render not this but according to your own will, it is no worship of my name." Prayer. Grant, Almighty God, that as you would have our life to be formed by the rule of your law, and hast revealed in it what pleases you, that we may not wander in uncertainty but render you obedience, - O grant, that we may wholly submit ourselves to you, and not only devote our life and all our labors to you, but also offer to you as a sacrifice our understanding and whatever prudence and reason we may possess, so that by spiritually serving you, we may really glorify your name, through Christ our Lord. Amen Fifty-sixth lecture "But I gave you cleanness of teeth in all your cities, and want of bread in all your borders; and ye turned not to me, says Jehovah". God here expostulates with the people on account of their incurable perverseness; for he had tried to restore them to the right way, not only by his word, but also by heavy punishments; but he effected nothing. This hardness doubled the guilt of that people, as they could not be subdued by God's chastisements. The Prophet now says, that the people had been chastised with famine, "I gave them, he says, cleanness of teeth". It is a figurative expression, by which Amos means want, and he explains it himself by "want of bread". The whole country then labored under want and deficiency of provisions, though the land, as it is well known, was very fruitful. Now since the end of punishment is to turn men to God and his service, it is evident, when no fruit follows, that the mind is hardened in evil. Hence the Prophet shows here that the Israelites were not only guilty, but had also pertinaciously resisted God, for their vices could be corrected by no punishment. We have just mentioned famine, another kind of punishment follows Amos 4:7 And also I have withheld the rain from you, when [there were] yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained did not wither. I have said that another kind of punishment is here recorded by the Prophet; it is not, however, wholly different: for whence comes the want we have noticed, except through drought? For when God intends to deprive men of support, he shuts up heaven and makes it iron, so that it hears not the earth, according to what we have noticed elsewhere. Yet these words of the Prophet are not superfluous; for God would have the punishment he inflicts on men to be more attentively considered. When men are reduced to want, they will indeed acknowledge it to be the curse of God, except they be very stupid; but when a drought precedes, when the earth disappoints its cultivators, and then a want of food follows, more time is given to men to think of God's displeasure. This is the reason why the Prophet now distinctly speaks of rain being withheld, after having said that the people had been before visited with a deficiency of provisions; as though he said "You ought to have returned, at least after a long course of time, to a sound mind. If God had been offended with you only for one day, and had given tokens of his displeasure, the shortness of time might have been some excuse for you: but as the earth had become dry; as God had restrained rain, and as hence sterility followed, and afterwards there came want, how great was your stupidity not to attend to so many and so successive tokens of God's wrath?" We now perceive why the Prophet here connects drought with want of food, the cause with the effect: it was, that the stupidity of the people might hence be more evident. But he says that God had "withheld rain from them, when three months still remained to the harvest". When it rains not for a whole month, the earth becomes dry, and men become anxious, for it is an ill omen: but when two months pass without rain, men begin to be filled with apprehension and even dread; but if continual dryness lasts to the end of the third month, it is a sign of some great evil. The Prophet, then, here shows that the Israelites had not been in an ordinary way chastised, and that they were very stupid, as they did not, during the whole three months, apply their minds to consider their sins, though God urged them, and though his wrath had been manifested for so long a time. We now then see that the hardness of the people is amplified by the consideration of time, inasmuch as they were not awakened by a sign so portentous, "When there were yet three months, he says, to the harvests I withheld rain from you". Another circumstance follows, "God rained on one city, on another he did not rain; one part was watered, and no drop of rain fell on another". This difference could not be ascribed to chance: except men resolved to be willfully mad, and to reject all reason, they must surely have been constrained to confess these to have been manifest signs of God's wrath. How came it, that one place was rained upon, and another remained dry? That two neighboring cities were treated so differently? Whence was this, except that God appeared angry from heaven? The Prophet then does here again condemn the obstinacy of the people: they did not see in this difference the wrath of God, which was yet so very conspicuous. The import of the whole is, that God shows that he had to do with a people past recovery; for they were refractory and obstinate in their wickedness, and could bear the application of no remedy. It follows Amos 4:8 So two [or] three cities wandered unto one city, to drink water; but they were not satisfied: yet have you not returned unto me, says the LORD. Marking the difference, the Prophet relates, that two or three cities had come to one, to seek drink, and that they were not satisfied, because the waters failed on account of so large a number: for though the fountains could have supplied the inhabitants, yet when such a multitude flowed from every quarter, the very fountains became exhausted. The Prophet thus aggravates the punishment brought by God on the Israelites; for so great was the thirst, that whole cities had recourse to fountains, where they heard that there was any water. It was indeed an unusual thing for inhabitants to leave their own city and to run to another to seek water, like wild beasts who, when satiated with prey, run far for water: but it is an unwonted thing for men to undertake a long journey for the sake of finding drink: for they dig wells for themselves, and seek water by their own industry, when rivers do not flow, or when fountains do not supply them with drink. When therefore men are forced to leave their own homes and to seek water at a distance, and when they exhaust the fountains, it is a portend which ought to be observed.

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But how was it that the Israelites took no notice of God's hand, which was then as it were visible? Hence then, as they repented not, their obstinate blindness became quite evident. They were no doubt terrified with fear and harassed by grief; but all this produced no effect, for they continued in their sins, took delight in their own superstitions, and pursued the same life as before. Since then they divested not themselves of their own character, nor ceased to provoke continually the wrath of God, their hopeless and incorrigible obstinacy is here manifestly proved. This was the Prophet's design. It follows Amos 4:9 I have smitten you with blasting and mildew: when your gardens and your vineyards and your fig trees and your olive trees increased, the palmerworm devoured [them]: yet have you not returned unto me, says the LORD. Though one kind of punishment may not convince men, they are yet thereby proved with sufficient clearness to be guilty before God. But when in various ways he urges them, and after having tried in vain to correct them in one way, he has recourse to another, and still effects nothing, it hence more fully appears that they, who are thus ever unmoved, and remain stupid whatever means God may adopt to lead them to repentance, are altogether past recovery. This is the drift of what the Prophet now adds: he says that they had "been smitten by the east wind". He shows that want of food does not always proceed from one cause; for men become hardened when they feel only one evil: as the case is when a country labors under a drought, it will be thought to be as it were its fate. But when God chastises men in various ways, they ought then no doubt to be touched and really affected: when, on the contrary, they pass by all punishments with their eyes closed, it is certain, that they are wholly obstinate and so fascinated by the devil, that they feel nothing and discern nothing. This is the reason why the Prophet records the various punishments which had been already inflicted on the people. Hence he says now, that they had been smitten by the east wind, and "by the mildew". What mischief the mildew does to the standing corn, we know; when the sun rises after a cold rain, it burns out its substance, so that the ears grow yellow, and rottenness follows. God then says, that the standing corn of the people had been destroyed by this blasting, after dryness had already prevailed though not through the whole land in an equal degree; for God rained on one part, while a neighboring region was parched through want of rain: the Prophet having stated this, now mentions also the mildew, that the gardens had been destroyed, and that the olive trees had been devoured by chafers or palmer worms. Since then the Israelites had been in so many ways warned, was it not a strange and monstrous blindness, that being affrighted they could bear these chastisements of God, and be not moved to return to the right way? If the first chastisement had no effect, if the second also had been without fruit, they ought surely at last to have repented; but as they proceeded in their usual course, and continued like themselves in that contumacy of which we have spoken, what any more remained for them, but to be wholly destroyed as those who had trifled with God? We now then understand what the Prophet means. Moreover, this passage teaches, as other similar passages do, that seasons vary not by chance; that now drought prevails, and then continual rains destroy the fruits of the earth, that now chafers are produced, and then that heaven is filled with various infections, - that these things happen not by chance, is what this passage clearly shows: but that they are so many tokens of God's wrath, set; before our eyes. God indeed does not govern the world, according to what profane men think, as though he gave uncontrolled license both in heaven and earth; but he now withholds rain, then he pours it down in profusion; he now burns the corn with heat, then he temperates the air; he now shows himself kind to men, then he shows himself angry with them. Let us then learn to refer the whole order of nature to the special providence of God. I mention his special providence, lest we should dream only of some general operation, as ungodly men do: but let us know that God would have himself to be seen in daily events, so that the tokens of his love may make us to rejoice, and also that the tokens of his wrath may humble us, to the end that we may repent. Let this then be learnt from the present words of the Prophet. Amos further teaches us, that wind and rain, hail and droughts heat and cold, are arms or weapons by which God executes vengeance on account of our sins. Whenever God then intends to inflict punishment on us, he puts on his armour, that is, he sends either rain, or wind, or drought, or heat, or hail. Since it is so, let us not think that either rain or heat is fortuitous, or that they depend on the situation of the stars as ungodly men imagine. Let us therefore know, that all nature so obeys God's command, that when rain falls seasonably, it is a token of his love towards us, and that when it is unseasonable, it is a proof of his displeasure. It is meet to think the same of heat and of cold, and of all other things. Let us now go on with the words of the Prophet Amos 4:10 I have sent among you the pestilence after the manner of Egypt: your young men have I slain with the sword, and have taken away your horses; and I have made the stink of your camps to come up unto your nostrils: yet have ye not returned unto me, says the LORD. God now expostulates with the people, because their perverseness had not been subdued even by additional punishments; for he had in vain exhorted and stimulated them to repentance. He says, that they had been smitten with pestilence. The Prophet has hitherto spoken only of the sterility of the land, and of the fruit being destroyed by infections; he has hitherto mentioned want only with its causes; this only has been stated: but now he adds that the people had been afflicted with pestilence, and also with war, and that they had still persevered in their wickedness. Whatever measures then God had adopted to correct the vices of the people, the Prophet now complains and deplores, that they all had been tried in vain. But so many upbraidings are mentioned, that God might show that there was no more any hope of pardon, inasmuch as they thus continued to be untractable and perverse. He then says that he had "sent pestilence according to the manner of Egypt. "Derech" means a way, but is taken for mode or manners as the 10th chapter of Isaiah 'I will smite him according to the manner of Egypt,' says God, speaking of Sennacherib, as though he said, "You know how formerly I checked the fury of Pharaoh; I will now put on the same armour, that I may drive far from you your energy Sennacherib." But the Prophet says here, that God had exercised towards the Israelites the same extreme rigor which he had used towards the Egyptians; as though he said, "I have been forced by your obstinacy to turn my power against you: you know how Egypt was formerly smitten by me from kindness to your fathers; I then showed how dear to me was your preservation, by putting forth my strength to destroy the Egyptians: how is it that I now turn my weapons against you for your destruction? I have been indeed always ready to oppose your enemies, and kindly to cherish you in my paternal bosom. As then ye are become to me like the Egyptians, how is this and whence this change, except that ye have constrained me by your irreclaimable wickedness?" We now then see why the Prophet speaks here expressly of the Egyptians. He intimates that God could not show favor to the Israelites, which he would have continued to show, had they not closed the door against it; as though he said, "I had chosen you from other nations; but now I chastise you, not as I do the uncircumcised Gentiles, but I avowedly carry on war with you, as though you were Egyptians." We see how much it serves for amplification, when Amos compares the Israelites to the Egyptians, as though he had said that they, by their perverse wickedness, had extinguished all God's favor, so that the memory of their gratuitous adoption was of no more avail to them. I have therefore sent among you pestilence after the manner of Egypt. And he adds, "I slew with the sword your strong" men. It was a different kind of punishment, that all the strong had been slain, that their horses had been led into captivity, and that, finally, the foetor of dead bodies had ascended to suffocate them. These were certainly unusual tokens of God's wrath. As the people had not repented, it became now again quite evident, that their diseases were not healable; for God had effected nothing by the application of so many remedies. These different kinds of punishments ought to be carefully noticed, because the Lord has collected them together, as so many arguments to prove the contumacy of the people. By saying that the "foetor of camps had ascended to their nostrils", it was the same as if he had said, "There has been no need of external force; though no enemy had been hostile to you, you have yet been suffocated by your own foetor; for this came up from your own camps into your nostrils, and deprived you of life. Since God then had raised up this intestine putridity, ought you not to have been at length seriously affected, and to have returned to a right mind? Inasmuch then as no fruit followed, who does not see, that you have been in vain chastised, and that what alone remains for you is utter destruction? As God has hitherto stimulated you in vain by punishments, were he to proceed, he would lose all his labour. Since then God has hitherto to no purpose visited you with his scourges, there is no reason why he should chastise you more moderately: you must now then be utterly destroyed." This is the meaning: and he further adds Amos 4:11 I have overthrown [some] of you, as God overthrew Sodom and Gomorrah, and you were as a firebrand plucked out of the burning: yet have ye not returned unto me, says the LORD.

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Amos proceeds further, and says, that God had used a severity towards his chosen people similar to that which formerly he showed towards Sodom and Gomorrah. That, we know, was a memorable evidence of God's wraths which ought to have filled all ages with dread, as it ought also at this day: and Scripture, whenever it graphically paints the wrath of God, sets Sodom and Gomorrah before our eyes. It was indeed a dreadful judgment, when God destroyed those cities with fire from heaven, when they were consumed, and when the earth, cleaving asunder, swallowed up the five cities. But he says that nearly the same ruin had taken place among the people of Israel, only that a few escaped, as when any one snatches a brand from the burning; for the second clause of the verse ought no doubt to be taken as a modification; for had Amos only said, that they had been overthrown as Sodom and Gomorrah, he would have said too much. The Prophet then corrects or modifies his expression by saying that a few had remained, as when one snatches a brand from the burning. But in the meantime, they ought to have been at least moved by punishments so grievous and dreadful, since God had manifested his displeasure to them, as he did formerly to Sodom and Gomorrah. History seems, at the same time, to militate against this narrative of Amos; for he prophesied under Jeroboam the second, the son of Joash; and the state of the people was then prosperous, as sacred history records. How then could it be, that the Israelites had been destroyed like Sodom and Gomorrah? This difficulty may be easily solved, if we attend to what sacred history relates; for it says that God had pity on the Israelites, because all had been before consumed, the free man as well as the captive, (2 Kings 14: 25, 26.) When, therefore, there was so deplorable a devastation among the people, it was God's purpose to give them some relief for a time. Hence he made king Jeroboam successful, so that he recovered many cities; and the people flourished again: but it was a short prosperity. Now Amos reminds them of what they had suffered, and of the various means by which God had stimulated them to repentance though they proved wholly untamable. Then these two things are in no way inconsistent, - that the Israelites had been consumed before God spared them under Jeroboam, - and that they had yet been for a time relieved from those calamities, which proved ruinous both to the captive and to the free, as it is expressly declared. We must, at the same time, remember, that there was some residue among the people; for it was God's design to show mercy on account of his covenant. The people were indeed worthy of complete destruction; but it was God's will that some remnant should continue, lest anyone should think that he had forgotten his covenant. We hence see why God had preserved some; it was, that he might contend with the wickedness of the people, and show that his covenant was not wholly void. So the Lord observed a middle course, that he might not spare hypocrites, and that he might not abolish his covenant; for it was necessary for that to stand perpetually, however ungodly and perfidious the Israelites may have been. The Prophet then shows that God had been faithful even in this case, and constantly kept his covenant, though all the Israelites had fallen away from him. He at length concludes –

Amos 4:12, 13 Therefore thus will I do unto you, O Israel: [and] because I will do this unto you, prepare to meet your God, O Israel. For, lo, he that forms the mountains, and creates the wind, and declares unto man what [is] his thought, that makes the morning darkness, and treads upon the high places of the earth, The LORD, The God of hosts, [is] his name. Amos here declares, in the person of God, that the people in vain hoped for pardon, or for a modification, or an abatement, or an end to their punishment; for God had in vain made the attempt, by many scourges and chastisements, to subdue their extreme arrogance: therefore, he says, "thus will I do to you". What does this particle "koh", thus, mean? Some think that God here denounces on the Israelites the punishments they had before experienced: but the Prophet, I doubt not, means something much more grievous. He now removes the exception which he lately mentioned as though be had said, that God would execute extreme punishment on this reprobate people without any mitigation. "This will I do to you, Israel:" "Thou hast already perceived with how many things I armed myself to take vengeance on the despisers of my law; I will now deal more severely with thee, for thy obstinacy compels me. Since, then, I have hitherto produced no effect on you, I will now bring the last punishment: for remedies cannot be applied to men past recovery." "Thus", then, he says, "will I do to you Israel." "And because I will do this to you", "'Ekev" means often a reward or an end: this place may then be thus rendered: 'I will at length surely do this to you;' but the sense the most suitable seems to be this, Because I will this do to you, prepare to meet thy God. The passage may be explained in two ways: either as an ironical sentence, or as a simple and serious exhortation to repentance. If we take it ironically, the sense will be of this kind, "Come, now, meet me with all your obstinacy, and with whatever may serve you; will you be able to escape my vengeance by setting up yourselves against me, as you have hitherto done?" And certainly the Prophet, in denouncing final ruin on the people, seems here as though he wished designedly to touch them to the quick, when he says, "Meet now your God and prepare yourself:" that is, "Gather all thy strength, and thy forces, and thy auxiliaries; try what all this will avail thee." But as in the next chapter, the Prophet exhorts again the Israelites to repentance, and sets before them the hope of favor, this place may be taken in another sense, as though he said, "Since you see yourself guilty, and also as you see that you are seeking subterfuges in vain, being not able by any means to elude the hand of thy judge, then see at last, that thou meet your God, that you may anticipate the final ruin which is impending." The Prophets, we indeed know, after having threatened destruction to the chosen people, ever moderate the asperity of their doctrine, as there were at all times some remnant seed, though hidden. And similar passages we have seen both in Joel and in Hosea. It is not, therefore, improper to explain the words of Amos in this sense, - that though the people were almost past hope, he yet exhorted them to anticipate God's wrath. Prepare then yourself to meet thy God, as though he said, "However worthy your are of being destroyed and though the Lord seems to have closed up the door of mercy, and despair meets thee on every side, you can't yet mitigate God's wrath, provided you prepare to meet him." But this preparation includes real renovation of the heart: it then takes place, when men are displeased with themselves, when with a changed mind they submit to God, and humbly pray for forgiveness. There is then an important meaning in the Prophet's words, Prepare yourself. With regard to meeting God, we know what Paul says in 1 Cor. 9: 'If we judge ourselves, we shall not be judged by the Lord.' How comes it, then, that God deals severely with us, except that we spare ourselves? Hence this indulgence, with which we flatter ourselves, provokes God's wrath against us. We cannot then meet God, except we become our own judges, and condemn our sins and feel real sorrow. We now see what the Prophet means, if we regard the passage as not spoken ironically. But that he might rouse careless men more effectually, he then magnificently extols the power of God; and that he might produce more reverence and fear in men, especially the hardened and the refractory, he adorns his name with many commendations. As it was difficult to turn the headstrong, the Prophet accumulates many titles, to move the people, that they might entertain reverence for God. "God," he says, "has formed the mountains, and created the spirit," and further, "he knows hearts, and men themselves understand not what they think of, except as far as God sets before them their thoughts; God makes the morning and the darkness, and walks in the high places of the earth; and his name is, Jehovah, God of hosts." Why were all these encomiums added, but that the hearts of men might be touched, who were before void of thought and sunk in blind stupidity? We now understand the Prophet's object. But what remains to be said on the words will be added in tomorrow's lecture. Prayer. Grant, Almighty God, that since by your word you kindly invites us to yourself, we may not turn deaf ears to you, but anticipate your rod and scourges; and that when, for the stupidity and thoughtlessness by which we have become inebriated, you add those punishments by which you sharply urge us to repent, - O grant, that we may not continue wholly intractable, but at length turn our hearts to your service and submit ourselves to the yoke of your word, and that we may be so instructed by the punishments, which you have inflicted on us and still inflict, that we may truly and from the heart turn to you, and offer ourselves to you as a sacrifice, that you may govern us according to your will, and so rule all our affections by your Spirit, that we may through the whole of our life strive to glorify your name in Christ Jesus, your Son our Lord. Amen. Lecture Fifty-seventh lecture We have explained the last verse of the fourth chapter, except that there remains something to be said of the glorious representation given of God by the Prophet. He says first, that he had formed the mountains then that he had "created the spirits", afterwards that he "declares to man what is his thoughts, makes the morning and the darkness, and walks on the high places of the earth". Such an accumulation of words might seem superfluous, only this main thing must be borne in mind, that it was necessary for men, whose minds were exceedingly torpid to be aroused that they might seriously consider what we have seen had been denounced on them. Hence the

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Prophet sought to shake off from the Israelites their thoughtlessness, by setting God before them in his greatness; for when his name only is announced, he is wholly neglected by the greatest part of men. It was therefore necessary that something should be added, that they who were asleep might be awakened, and understand how great and how fearful the power of God is. This is the design of all that we read here. The word "ruach" is interpreted in two ways. Some refer it to the wind, and others to the soul of man. If we take it for the wind, it will join suitably with the creation of mountains, for the winds emerge from them on account of their cavity. If you understand it of man's soul, it will agree with the following clause. It appears to me more probable that the Prophet speaks of man's soul; though one may possibly choose to connect both, so that there is an allusion to wind, and that yet Amos, about to speak of thought, first mentions the spirit. But what the Prophet says, that God announces to men what their thought is - this is done in various ways. We indeed know that the end of teaching is, that men may confess their guilt, who before flattered themselves; we know also that the word of God is like a two-edged sword, which penetrates into the bones and marrow, and distinguishes between thoughts and feelings, (Heb. 4: 12.) God then thus draws men out of their recesses into the light; and he also convinces them without the word; for we know how powerful are the secret movements of the Spirit. But the Prophet meant only here, that the Israelites had to do with God, who is the searcher of hearts, and from whom nothing is hid, however concealed it may be. Each one is to himself the best witness of his own thoughts; but the Prophet ascribes to God a higher degree, for he understands whatever any one conceives in his mind, better than he who seems to have all his own thoughts well understood. Since men therefore craftily hide themselves, the Prophet here reminds them that they cannot succeed, for God understands what they inwardly think better than they themselves. We now then perceive what he substantially means. Some explain the words, that God makes the morning darkness, as if Amos had said, that he converts light into darkness; but we ought rather to consider a copulative to be understood; 'for he here declares the power of God, not only as displayed in once creating the world, but also in preserving the order of nature, and in minutely regulating the changes of times and seasons. Let us now proceed to the fifth chapter. Chapter 5. Amos 5:1 Hear you this word which I take up against you, [even] a lamentation, O house of Israel. Some render the verse thus, "Hear you this word, because upon you, or for you, I raise a lamentation:" but we shall hereafter speak more at large as to the proper rendering. Let us see what the subject is. The Prophet here denounces on the Israelites the punishment they had deserved; and yet they did not think that it was nigh; and they ferociously despised, I have no doubt, the denunciation itself, because no chance had as yet taken place, which might have pointed out such a destruction. Hence the Prophet and his threatenings were both despised. He however threatens them here in severe terms with the judgment of God, which they feared not: and this is the reason why he says, "Hear you". It was not, indeed, without reason that he thus began and intimated that they greatly flattered themselves, nay, that they stopped their ears against wholesome counsels: the admonition would have been otherwise superfluous. The Prophet then indirectly reproves that supine indifference in which the Israelites indulged themselves. But with regard to the words, some, as I have before mentioned, refer this lamentation to Amos himself, as though he had said, that he lamented the state of the people, finding that they were so stupid, and did not perceive how dreadful the wrath of God is. Since, then, they thus flattered themselves in their sins, those interpreters think that the Prophet here assumes the character of mourner for that irreclaimable people. "Hear, he says, this word" even because I lament over you. For the more refractory the people were, the more touched with grief the prophet no doubt was: for he saw how horrible the judgment of God was, which was nigh them, on account of their stubbornness. No wonder then that the Prophet says here, that he undertook or raised lamentation for the people; and this mode of speaking is common in Scripture. But yet I rather think that another sense is more suitable to this place, which becomes evident by putting in an exegetic particle, "Hear you then this word which I raise upon you", even "a Lamentation," The word "masa'", rendered burden, is derived from the verb "nasa'", which means to raise up: and there is a striking allusion to the subject treated of here. For the Prophet does not here simply teach the people, nor comfort them, nor does he only warn them, but he denounces on them the last punishment. We hence see the import of the expression, to raise up a word; it was the same as though he said, "I lay on you this prophecy:" for a burden is laid on the shoulders of men when God's wrath is denounced. It afterwards follows, Even "a lamentations O house of Israel"; which means, "I raise upon you a word, which will constrain you to mourn and lament: though now you are so refractory against God, that ye spurn all warnings, and reject all threatening; yet this word shall at last prove mournful to you." This seems to be the genuine sense of the Prophet: in the first place, he reproves the stupidity of the people of Israel, by demanding a hearing; then he reproves their contempt of God in despising all threatenings; and he shows also that this prophecy would prove mournful to them for having so long trifled with God, "The lament of the house of Israel shall be this word, which I now raise up upon you." it follows Amos 5:2 The virgin of Israel is fallen; she shall no more rise: she is forsaken upon her land; [there is] none to raise her up. This was substantially the vengeance which was now nigh the Israelites, though they rested securely, and even scorned all the threatening of God. The virgin of Israel, he says, has fallen. Expounders have too refinedly explained the word virgin; for they think that the people of Israel are here called a virgin, because God had espoused them to himself, and that though they ought to have observed spiritual chastity towards God, they yet abandoned themselves to all kinds of pollutions: but a virgin, we know, is a title given for the most part by the Prophets to this or that people on account of their delicacies; for Babylon, no less than Samaria or the people of Israel, is called a virgin. Certainly this refined interpretation cannot be applied to Babylon, to Egypt, to Tyre, and to other places. I have therefore no doubt but the Prophet here arraigns the Israelites, because they, relying on their strength, indulged themselves. They were quiet in their own retreats, and when all kinds of blessings abounded, they lived daintily and sumptuously. As then they were indulging themselves in such pleasures he calls them a virgin. "The virgin of Israel then has fallen, and shall no more rise again". A condition may be here included, as an exhortation to repentance immediately follows: we may then fitly regard this as being understood, "except they timely repent:" otherwise the Israelites must have fallen without hope of restoration. But we may also refer this to the body of the people: fallen then had the virgin of Israel, not so however that they were all destroyed, as we shall hereafter see; for the Prophet says that the tenth part would remain: but this is rightly said of the people generally; for we know that the kingdom had so fallen, that it never afterwards did rise. A remnant of the tribe of Judah did indeed return to Jerusalem; but the Israelites are at this day dispersed though various parts of the world; yea, they are hid either in the mountains of Armenia, or in other regions of the East. Since then what the Prophet here denounces has been really fulfilled as to the whole kingdom, we may take the place without supposing anything understood, "Fallen has the virgin of Israel." For as God showed mercy when the people as a body were destroyed, that some remained, is what does not militate with the prophecy that the whole body had fallen. Fallen then has the virgin of Israel, nor will she any more rise again; that is, the kingdom shall not by way of recovery be restored; and this, we know, has never taken place. "Forsaken is she, he says, on her own land, and there is none to raise her up"; which means, that she will continue fallen: though she may remain in her own place, she will not yet recover what she had lost. We now understand the Prophet's meaning; and, at the same time, we see that that people had so fallen, as never to rise again, as it has been stated, into a kingdom. Let us now proceed Amos 5:3 For so says the Lord GOD; The city that went out [by] a thousand shall leave an hundred, and that which went forth [by] an hundred shall leave ten, to the house of Israel. The Prophet now expresses more clearly what he had before said, - that the kingdom would perish and yet so that the Lord would preserve some remnants. Then as to the body of the people, Israel had fallen; but as to a few remnants they were saved; but they were a small numbers such as the Prophet mentions. We hence see that some hope of mercy was given to God's chosen people, and that in the meantime destruction was denounced on the whole nation. We have already seen that their

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wickedness was past hope; it was therefore necessary to announce to them the sentence of final ruin; but it was so done, as not to drive to despair the faithful few, who remained hid among the multitude. "The city then, from which a thousand went forth, shall have a hundred remaining; and the city from which went forth a hundred, shall have ten". Armies were wont formerly to be decimated, when any sedition had been made: but God threatens the Israelites here with a much heavier judgment that only the tenth part would be saved from ruin. We now then perceive the design of the Prophet. Now this could not alleviate the grief of the people; but the hypocrites were more exasperated, on hearing that few would be saved, and that all hope of deliverance was cut off from them. When, therefore, they saw that God dealt with them with so much severity, envy increased their griefs and more embittered their minds; and this was what the Prophet designed; for it was of no use to apply any solace to the despisers of God: but as God knew that there were some seed remaining among the people, he intended to provide for the miserable, who would have been a hundred times swallowed up with grief, had no mitigation been offered them. The Prophet then directs his discourse to the few, when he says, "In the city from which a thousand had gone forth there will be a hundred; and in that from which a hundred went forth, ten will remain alive." It now follows Amos 5 4 For so says the LORD unto the house of Israel, Seek me, and you shall live: 5 But seek not Bethel, nor enter into Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought. 6 Seek the LORD, and you shall live; lest he break out like fire in the house of Joseph, and devour [it], and [there be] none to quench [it] in Bethel. Amos here again exhorts the Israelites to repentance; and it was an address common to all, though the greater part, as we have said, were altogether past recovery; but it was necessary, as long as they continued a chosen people, to call them to repentance; for they had not been as yet abdicated. We further know, that the Prophets preached in order to invite some to God, and to render others inexcusable. With regard to the end and design of public teaching, it is, that all should in common be called: but God's purpose is different; for he intends, according to his own secret counsel, to draw to himself the elect, and he designs to take away all excuse from the reprobate, that their obstinacy may be more and more apparent. We must further bear in mind, that while the people of Israel continued, the doctrine of repentance and faith was preserved among them; and the reason was that to which I have alluded, because they remained as yet in the fold of God. It is no wonder then that the Prophet gives again to the Israelites the hope of pardon, provided they repented. "Thus says Jehovah to the house of Israel, Seek me, and you shall live". This sentence has two clauses. In saying, Seek me, the Prophet exhorts the Israelites to return to a sane mind: and then he offers them the mercy of God, if only they sought from the heart to reconcile themselves to him. We have elsewhere said that men cannot be led to repentance, unless they believe that God will be propitious to them; for all who think him to be implacable, ever flee away from him, and dread the mention of his name. Hence, were any one through his whole life to proclaim repentance, he could effect nothing, except he were to connect with this the doctrine of faith, that is, except he were to show that God is ready to give pardon, if men only repent from the heart. These two parts, then, which ought not to be separated, the Prophet here connects together very wisely and for the best reason, when he says, "Seek me, and you shall live"; intimating that the gate of mercy was still open, provided the Israelites did not persevere in their obstinacy. But, at the same time, he lays this to their charge, - that they willfully perished through their own fault; for he shows that in themselves was the only hindrance, that they were not saved; for God was not only ready to receive them into favor, but also anticipated and exhorted them, and of his own free will sought reconciliation. How then was it that the Israelites despised the salvation offered to them? This was the madness which he now charges them with; for they preferred ruin to salvation, inasmuch as they returned not to God when he so kindly invited them, Seek me, and you shall live. The same thing is stated in another place, where it is said, that God seeks not the death of a sinner, (Ezek. 18: 32.) But as we have already said, the Prophets spoke thus in common to all the people, but their doctrine was not to all efficacious; for the Lord inwardly attracted his elect, and others were rendered inexcusable. But still this is true, that the whole blame, that they perished, were in the children of Israel, for they refused the salvation offered to them. What indeed was the cause of their destruction, but their own obstinacy? And the root of the evil, was it not in their own hearts? Then none of them could evade the charge made against them by the Prophet, - that they were the authors of their own ruin, for each of them must have been conscious of his own perverseness. But Amos afterwards defines the character of true repentance, when he says, "Seek not Bethel, go not to Gilgal, pass not over to Beersheba". Some think that the Prophet here repudiates all the disguises, which are usually pretended by hypocrites. We indeed know that when God calls such men to himself, that they seek indirect and tortuous courses; for none of them return sincerely and willingly to God. Men indeed see that they are justly reproved for having departed from God: but when they are called back to him they take a circuitous course, as I have said, and not the straight road. Thus, though they pretend to seek God, they seek subterfuges that they may not present themselves to him. All this is no doubt true; but the Prophet advances farther; for he shows here, that the Israelites by going to Bethel not only lost all their labour, but also grievously offended God; for superstition was in itself condemnable. If Amos had preached at Jerusalem, he might have said, "Go not into the temple, for in vain ye offer sacrifices;" as indeed he does say hereafter, "Come not with your flock." For he there shows, that God is not to be pacified by ceremonies; nay, in that very chapter, he rejects feast-days and sacrifices; but in this place he ascends higher, and says that these two things are wholly contrary - to seek God, and to seek Bethel; as though he said, "If ye from the heart return to me, renounce all the superstitions to which you have been hitherto attached." It is indeed a proof of true conversion, when the sinner is displeased with himself on account of his sins and hates the things which before pleased him and with a changed mind devotes himself wholly to God. It is of this that the Prophet now treats; as though he said, "If there is in you a purpose to return to God, cast away all your superstitions; for these two things - true religion and idolatry, cannot be joined together. As long then as ye remain fixed in that false worship, to which you have accustomed yourselves, ye continue alienated from God. Then reconciliation with him demands that you bid adieu to all your corrupt forms of worship." The import of the whole then is this, - that the Israelites could not be reconciled to God, except they departed from their superstitions. Let them turn away, he says, from Bethel, and Gilgal, and Beersheba. We indeed know that the calves were made at Bethel; and Gilgal, no doubt, became celebrated for the passing of the people over Jordan, and also, as it is well known, for the circumcising of the children of Abraham; and as to Beersheba, we know that Abraham dwelt there for a long time, and frequently offered sacrifices to God. Now, this vicious zeal ("kakodzelia" - evil zeal or affectation) ever prevails in the world; without reason or judgment it lays hold on something special, when it undertakes to set up the worship of God, as we see to be the case under the Papacy. But God has prescribed to us a certain rule according to which he is to be worshipped; it is not then his will that there should be a mixture of our inventions. When therefore the posterity of Abraham presumptuously availed themselves of his example, and when they extolled the memorable event of the circumcision, God repudiated all contrivances of this kind; for as it was well known, it was expressly his will to be worshipped at Jerusalem; and by appointing one tabernacle and one altar, he designed to cherish unity and concord among the people. We now then understand that it was the intention of Amos to show, that the conversion of the people would be fictitious, until they turned away from all the superstitions and vicious modes of worship, in which they had habituated themselves: hence, Seek not Bethel, come not is Gilgal, pass not over to Beersheba. The same thing may be said at this day to those who wish to blend the dregs of the Papacy with the pure and holy worship of God; for there are at this day many gobetweens, who, while they see that our doctrine cannot be disapproved of, yet wish to contrive some middle course; that is, they wish to reconcile Popery with the doctrine of the Gospel. But the Prophet shows that such a mixture cannot be endured by God. How so? Because light cannot agree with darkness. Hence, corruptions, except they be abolished, will always subvert the true worship of God. We now see, that the lesson conveyed by this doctrine is, that the pure worship of God cannot be restored while the corruptions of the world, which are contrary to his word, prevail. "Come not then to Gilgal, for by migrating it shall migrate". There is an alliteration in the words of the Prophet, "Gilgal by rolling shall be rolled;" for Gilgal means rolling. Were such a phraseology allowable, it would be this, "Gilgal by gilling shall be gilled;" that is, it shall be rolled with quick rolling. God intimates that this place, under the protection of which the Israelites thought themselves safe, would be destroyed, as it had been already destined for destruction. Gilgal then be migrating shall migrate; not that the place could remove, but that it would be wholly demolished, so that nothing should remain there but dreadful tokens of God's vengeance.

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He then adds, "Seek Jehovah, and you shall live". This repetition is not superfluous: the Prophet confirms what I have already stated, that such was the opposition between the true and legitimate worship of God, and idolatry and superstition, that the people of Israel, as long as they retained their corruptions, proved that they had nothing to do with God, whatever they may have pretended with their mouths and by their ceremonies. Seek God, he says, and you shall live; and this repetition was very useful for this end, that hypocrites might know that they were justly condemned, inasmuch as they did not consecrate themselves wholly to God; for they were ever ready to contend with God whenever they could. "Why does God deal so strictly with us? Why does he not concede to us at least something? For we do not deny him everything. But if we do what we think to be right, why does he not indulge us at least on this account?" But when God not only urges hypocrites by his doctrine, but visits them also with punishments then they become angry, and even raise a clamour. Hence the Prophet, the second time, calls them to this duty, Seek Jehovah, and you shall live; as though he said, "You will gain nothing by evasion; for if any one seeks God truly and from the heart, God will not disappoint him; he will receive him into favour and will bless him. That you then pine away in your calamities, impute this to your own obstinacy and stubbornness: it is so, because ye do not truly seek God; for while ye retain your corruptions, as I have said before, you do not seek him." But he adds "Lest he pass on like a fire". "Tsalach" means to pass on, to advance; it means also to break out, and sometimes to prosper; but, in this place, the Prophet no doubt meant what I have said. Then it is, "Lest he advance like fire upon the house of Joseph and consume it, and there be none to extinguish it in Bethel". The kind of vengeance which God threatened is not here expressed, but it may be easily understood. There is, therefore, in the meaning no obscurity; for he declares, that if the Israelites hardened their hearts against God, a burning was nigh at hand, which would seize on them, devour, and consume them. There shall come then or shall advance, a fire upon the house of Joseph; some say, shall burst out, which amounts to the same thing. By the house of Joseph is meant Ephraim; for he was, we know, the second son of Joseph; and, by taking a part for the whole, the Prophets usually include the ten tribes, as it is well known, when they mention Ephraim; and the kingdom of Israel is sometimes called the house of Joseph. Lest then he ascend as fire into the house of Joseph, and consume it, and there be none to extinguish it: this was said, because the Israelites never thought that they should be thus consumed by a sudden burning. The fire then shall devour the house of Joseph, and there will be none to quench it. In the verse before I omitted one thing, to which I shall now advert. The Prophet said, that Bethel would be for a trouble, or be nothing. Bethel, we know, is called in another place Bethaven, the house of iniquity; and Aven means in Hebrew sometimes iniquity, sometimes grief or trouble, sometimes labour or difficulty, and sometimes nothing. It is not to be taken for iniquity in this place; this is certain: but Amos, on the contrary, speaks of punishment, which awaited that place, since it was abominable in the sight of God. As then he had said of Gilgal, that it would be rolled; so now he says of Bethel, that it would be for a trouble or grief, or be nothing. Either senses would be appropriate; - that Bethel, from which the Israelites hoped for a remedy to all their evils, would be to them a trouble, that is, the cause of their ruin, or that it would be nothing; as though he had said, that their hopes would be fallacious and empty in expecting any relief from Bethel. It afterwards follows Amos 5:7 You who turn judgment to wormwood, and leave off righteousness in the earth. Here the Prophet, after having inveighed against superstitions, comes to the second table of the law. The Prophets are sometimes wont to shake off selfcomplacencies from hypocrites, when they spread before God their external veils, by saying that all their ceremonies are useless, except accompanied with integrity of heart: but in this place the Prophet expressly condemns in the Israelites two things; that is, that they had corrupted the true worship of God, departed from the doctrine of the law, and polluted themselves with ungodly superstitions; and he also reprehends them for their wicked and dishonest conduct towards men, - for their disregard of what was right and equitable, - for plunder, cruelty, and fraud. This second subject the Prophet handles, when he says, that they converted judgment into wormwood and allowed righteousness to fall on the ground. But the rest I must defer till to-morrow. Prayer. Grant, Almighty God, that as you see us to be so entangled, not only by depraved lusts, but also by the allurements of Satan, and by our own ignorance and blindness, O grant, that being roused by your word we may at the same time learn to open our eyes to thy wholesome warnings by which you call us to yourself: and since we cannot do this without your Spirit being our guide and leader, grant that he may enlighten our eyes, to the end that, being truly and from the heart tarried to you, we may know that you are propitious and ready to hear all who unfeignedly seek you, and that, being reconciled to you in Christ, we may also know that you are to us a propitious Father, and that you will bestow on us all kinds of blessings, until you at length gather us to your celestial kingdom, through Christ our Lord. Amen. Fifty-eighth lecture "You who convert judgment into poison, and leave righteousness on the ground". We stated yesterday why the Prophet added this sentence: he wished in every way to prove the Israelites guilty. Having inveighed against their superstitions, he now adds, that they acted also falsely and iniquitously towards men. And he attacks the chiefs who ruled the people, not because they were alone culpable, but because they drew with them the whole community. We know that diseases descend from the head to the whole body: and this is the reason why the Prophet directs his address especially to the rulers. He says that they turned judgment to wormwood. This similitude often occurs. Nothing, we know, is sweeter than justice, when everyone gains his own right; for this serves much to preserve peace. Hence nothing can be more gratifying to us, than when uprightness and equity prevail. This is the reason why the Prophet calls that iniquitous state of things bitterness, when no regard is given for justice and rectitude. He says also that righteousness was cast down on the ground, or thrown to the ground. Now the judges ought to have defended what was right among the people: for this, we know, is the duty enjoined them: and the Prophet now lays this to their charge that they left justice on the ground - that they suffered it to lie prostrate. We now perceive the Prophet's design. It follows Amos 5:8 [Seek him] that makes the seven stars and Orion, and turns the shadow of death into the morning, and makes the day dark with night: that calls for the waters of the sea, and pours them out upon the face of the earth: The LORD [is] his name: Some interpreters connect this verse with the former, and think that what the Prophet had said before is here explained; but they are greatly mistaken, and misrepresent the meaning of the Prophet. We have indeed said, that the Prophet shows in that verse that the Israelites were not only perfidious and covenant-breakers with regard to God, having fallen away from his pure worship, but that they also acted iniquitously and dishonestly towards men: but these interpreters think that God is, by a metaphor, called righteousness and that religion is called judgment. This is in no way the mind of the Prophet; nay, it is, as I have already said, wholly different. What, then, does the Prophet mean? I take this verse by itself; but yet we must see why the Prophet proclaims to us, in such sublime terms, the power of God. We know how heedlessly hypocrites trifle with Gods as though they had to do with a child: for they imagine a god according to their own fancy; yea, they transform him whenever they please, and think him to be delighted with frivolous trifles. Hence it is, that the way of pacifying God is with them so easy. When in various ways they provoke God's wrath, there is in readiness some little expiation, and they think that it is a satisfaction to God. As then hypocrites imagine that God is similar to a dead idol, this is the reason why the Prophet, in order to banish these delusions, shows that the nature of God is far different. "What sort of being," he says, "do you think God to be? for you bring your worthless and frivolous expiations as though God would be satisfied with these trifles, as though he were a child or some silly woman: but God is He 'who makes the Pleiades and Orion, who turns darkness into morning, who changes day into night, who pours forth on the earth the waters of the sea'. Go to now, and set forth your play-things, as though access to God were open to you, when ye labour to pacify him with your trifles." We now perceive the Prophet's object: we see how this verse ought to be taken separately, and yet to be connected with the main discourse of the Prophet; for after having inveighed against the gross vices of the people, seeing he had to contend with the headstrong, yea, with the mockers of God, he grows angry and sharply exclaims, "What do you think or feign God to be?" Then the Prophet sets forth the character of God as being far different from what hypocrites imagine him to be in their own fancies. "What are your notions of him?" he says. "You indeed make God to be like a child; but he made the Pleiades and Orion." Some translate "kimah" Arcturus. There is no need of laboring much about such names; for the Jews, ignorant of the liberal sciences, cannot at this day certainly determine what stars are meant; and they show also their complete ignorance as to herbs. They are indeed bold enough; they define what every word means; but yet they betray, as I have said, their own want of knowledge. And our

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Prophet was a shepherd, and had never learnt astronomy in his youth, or in his manhood. He therefore speaks of the stars according to the common notions of his age: but he, no doubt, selected two stars of an opposite influence. The Pleiades (which are also called the seven Stars) are, we know, mild; for when they rise, they moderate the rigor of the cold, and also bring with them the vernal rain. But Orion is a fiercer star, and ever excites grievous and turbulent commotions both at its rising and setting. This being the case, the Prophet names here those stars most commonly known. He says "Since the Lord changes the seasons, so that the mildness of the spring follows the rigor of winter, and since days succeed nights, and darkness comes after the light, and since it is God who renders a serene heaven suddenly cloudy by raising vapors from the veins of the earth, or from the sea, since all these changes manifest to us the wonderful power of God, how is it that men so presumptuously trifle with him? Whence is this so great a stupidity, unless they wholly overlook the works of God, and leave him a name only, and see not what is before their eyes?" We hence see how beautifully and how strikingly the Prophet does here set forth the power of God, and how opportunely he speaks of it. He then "makes the Pleiades and Orion". And he adds, "He changes darkness into the morning, he makes the day to grow dark into night". Here he brings before us the various changes of times. The night turns not into day by chance, nor does darkness come over the earth by chance when the sun has ceased to shine. Since then this variety ought to awaken even the unwilling, and to constrain them to adore God, how is it that his majesty is treated by men with such mockery, that they bring their frivolous expiations, and think him to be no more angry with them when they present to him what is worthless and childish, as when a nurse by a pleasing sound soothes an infant? I say again, whence is this so great a stupor, except that men willfully close their eyes to so bright a display, by which God shows himself to us, that he might constrain us all to adore his name? We now see why the Prophet describes the various changes which daily take place. He speaks also of the waters of the sea, "Who calls, he says, the waters of the sea, and pours them on the surface of the earth". Some explain this of fountains; for they think that all waters proceed from the sea, and that fountains are nothing else but as it were the eyes of the sea: but this passage ought rather to be viewed as referring to rains; for the power of God is not so conspicuous in the waters which come from the earth, as when he suddenly darkens the heavens with vapors. For whence is it, that the heavens, a while ago clear, is now cloudy? We see clouds rising, - but at whose command? Philosophers indeed assign some natural causes; they say that vapors are drawn up both from the earth and the sea by the heat of the sun: but why is this done to-day rather than yesterday? Whence is this diversity, except that God shows that the element of water is under his control, and also the air itself, as veil as the vapors, which are formed as it were out of nothing? For what is vapor but gross air, or air condensed? And yet vapors arise from the hollow places of the earth as well as from the sea. Certainly the water could not of itself produce a new element: it is ponderous, and vapors rise up on high: how is it that water thus loses its own nature? But vapors are in a middle state between air and water, and yet they ascend above the air, and arise from the earth to the heavens. The Prophet therefore does not without reason say, that waters are called, that is, that these vapors are called, from the sea, and are afterwards poured on the surface of the earth. This may be understood of the clouds as well as of rain; for clouds extend over the earth and surround us; and rain is poured on the earth. This is doubtless the wonderful work of God. Hence the Prophet concludes, "Jehovah is his name." It is not the idol which you have devised for yourselves; for your expiations may indeed draw a smile from a child but they cannot satisfy the judgment of God. Then think that you have to do with God himself, and let these fallacious delusions deceive you no longer." It follows Amos 5:9 That strengthens the spoiled against the strong, so that the spoiled shall come against the fortress. The Prophet speaks not now of the ordinary works of God, in which his majesty, inspiring the highest reverence, as well as his dread power, shines forth; but he more closely urges the Israelites, who had become so hardened in their vices, that they were wholly inflexible. Here then the Prophet charges them with contumacy and says, "What, think you, will take place? Ye are strong; but God will stir up robbers against you, who will prevail, and beat down and chatter in pieces that obduracy, through which you now resist God." Thus after having filled them with dread by setting before them the course of nature, he now holds forth this threats that they would themselves have to feel the power of God: for however callous they were, and though in their ferocity they dared to rise up against God, he declares that it would avail them nothing; inasmuch as there was in God's hand a waster, who would prevail against their obduracy. "And a waster, he says, shall ascend on the very fortresses" or shall enter the fortresses. The Prophet here, in an indirect way, laughs to scorn the vain confidence which filled the Israelites, on observing that they were inclosed in fortified cities and had defenses and a powerful army. All this, he says, will be wholly useless to them when God will raise up strong depredators, who will penetrate through well fortified gates, and leap over walls, and enter strongly defended cities. We now apprehend what the Prophet had in view in these words. It will now be easy to apply this doctrine to our own instruction: Whenever we are not suitably moved, either by the truth, or by warnings, or by threatenings, let this come to our minds which the Prophet teaches here, namely, that God cannot be mocked, and that hypocrites gain nothing by their delusive ceremonies, when they sacrifice and present their expiations, which by no means please God, - how so? We may indeed easily learn the reason from the nature of God himself. Hence, that we may not transform God, let us learn to raise up our eyes to behold him, and also to look on all things around us; and this will constrain us to adore and fear his great power. It follows Amos 5:10 They hate him that rebukes in the gate, and they abhor him that speaks uprightly. It is probable that in this verse also, the judges are reproved by the Prophet, though what is here said may be extended to the whole people: but as nearly the whole discourse is leveled against the judges, I readily subscribe to the opinion, that the Prophet now accuses the judges on this account, - because they could not bear to be reproved for the great license they allowed themselves, but, on the contrary, abhorred all those who reproved them. What then he says as to the reprover being hated in the gate, is to be thus explained: When judges sat in the gate and perverted justice and right, and when any one reminded them of their duty, they haughtily rejected all admonitions, and even hated them. In the gate then, that is, They who ought to rule others, and to correct whatever vice there may be among the people, cannot themselves bear any reprover, when their own vices require strong remedies. And well would it be, if this disease were healed at this day. We indeed see that kings, and those in authority, wish to be deemed sacred, and they will allow no reproof. Instantly the majesty of God is violated in their person; for they complain and cry out, whenever teachers and God's servants dare to denude their wicked conduct. This vice then, which the Prophet condemns, is not the vice of one time; for, even in the present day, those who occupy the seats of judgment wish to be exempt from all reproofs, and would claim for themselves a free liberty in sinning, inasmuch as they think not that they belong to the common class of men, and imagine themselves any equity, for power with them is nothing but unbridled licentiousness. We now understand the Prophet's meaning. It now follows Amos 5:11 Forasmuch therefore as your treading [is] upon the poor, and you take from him burdens of wheat: you have built houses of hewn stone, but you shall not dwell in them; you have planted pleasant vineyards, but you shall not drink wine of them. The Prophet here declares, that though the judges enriched themselves by plunder, yet God would not allow them to enjoy their booty, but that he would deprive them of the great wealth they had accumulated. This is the import of the whole. We hence see that the Prophet contends not here with the common people, but professedly attacks the chief men, inasmuch as from them did proceed all the prevailing evil. The first thing is, "they imposed burdens on the poor", and then, "they took away corn from them". He says first, "A burden have you laid", or, "you have trodden on the poor;" for the verb may be taken in either sense, and it matters not which as to the import of the passage. It is not indeed often that we meet with a verb of four letters; but interpreters explain this as meaning to tread under foot or to lay a burden. The Prophet, I doubt not, accuses here the judges of not sparing miserable men, but of burdening them with tributes and exactions; for this is to burden the poor. Then he adds, "You have taken a load of corn". The Prophet had doubtless fixed here on a species of cruelty in robbing others, the most detestable. When judges take money, or any other gift, it is less odious than when the poor are compelled to carry corn to them on their shoulders. It was the same as though they surrendered their very life to their plunderers; for when judges constrained loads of corn to be brought to

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them, it was as though they strangled the poor, or drew blood from their veins, inasmuch as they robbed them of their food and support. We now perceive what the Prophet meant: "You have, he says, oppressed the poor, and taken from them a load of corn". Some render "bar" chosen, but improperly. "You shall therefore build", He declares here that they would not realize their hope, though they plundered on all sides to build palaces, and though they got great possessions to enrich themselves and their heirs: "This self-love," he says, "will deceive you; defraud, rob, plunder; but the Lord will at length strip you of all your robberies: for after having been venal, and prostituted not only your souls but your shame for gain, and after having spent much labour and expense in building, ye shall not dwell in your palaces; and when ye shall have planted vineyards with great expense and care, ye shall not drink their wine." Isaiah also speaks in the same strain, 'O plunderer, you will be exposed to plunders' (Isa. 33:1) Experience also teaches the same thing; for we see how the Lord transfers from one to another the possessions of this world: he who seems to provide riches after his death for his heirs for ever, passes his whole life, as we see, without enjoying his own property; for he is hungry in the midst of the greatest abundance, and even famishes himself. This is very frequently the case. And then when his abundance comes to his heirs, it falls into the hands of prodigals, who soon dissipate the whole. And sometimes the Lord allows not that such vast wealth should have heirs, and it is scattered here and there, and the very name is extinguished, though the name to such haughty and wealthy men is a great object, as they commonly wish it to be eminent in the world for some hundred ages after their death. This passage of the Prophet ought therefore to be especially noticed. He tells us that unjust gains were laid up by these robbers and wicked plunderers, in order to amass great riches; but he adds, "The Lord will spoil them, and will not suffer them to enjoy their abundance, however anxiously they had collected it from all quarters." Let us now proceed Amos 5:12 For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate [from their right]. The Prophet introduces God here as the speaker, that the threatening might be more authoritative: for we know, at it has been before stated, that the Prophets were despised by haughty men; but when God himself appeared as it were before them, it was strange if no fear laid hold on them; they had at least no excuse for their presumption, if God's name did not touch their hearts and humble them. "I know, he says, your iniquities"; as though he said, "Ye do not think yourselves bound to render an account to men, as probably no such account; will be rendered by you; but how will you be able, think you, to escape my tribunal? For I am your judge, and mine is the government: however ferociously ye now tread on the poor, and evasively contend with me, your crimes must necessarily be judged by me; I know your crimes." And as the rich by their splendor covered every wickedness, particularly the magistrates, who were adorned with a public character, God says that their turpitude was fully known to him: as though he said "Contend as much as you please, still your iniquities are sufficiently apparent to me; ye will gain nothing by your subtle evasions." Moreover, he reprehends them not merely for slight offenses, but says that they were wholly past being borne with. When something is done amiss by the highest power, indulgence is commonly granted; for nothing is more difficult than for one who sustains so great and heavy a burden, to retain so much integrity as to be free from every blame: but the Lord shows here that they were not lightly culpable, but that their crimes were so grievous and flagrant that they could not be endured. We now then understand what was the object of the Prophet. When therefore their own greatness dazzles the eyes of proud men, let us know that they cannot deprive God of his right; for though he may not judge them to-day, he will yet shortly ascend his tribunal: and he reminds them, that those pompous displays by which they cover their many crimes, are only shadows which will vanish. This is what the Prophet means. Then he calls them, "The oppressors of the just". He enumerates here some particulars, with regard to which, the iniquity of the judges whom he now addresses might be, as it were, felt to be gross and abominable. You oppress he says, the just; this was one thing: then follows another, They take "kofer", expiation, or, the price of redemption. The Prophet, I have no doubt, meant to point out here something different from the former crime. Though interpreters blend these two things, I yet think them to be wholly different; for these mercenary judges made an agreement with the wicked, whenever any homicide or other violence was perpetrated; in short, whenever anyone implicated himself in any grievous sin, they saw that there was a prey taken, and anxiously gaped for it: they wished murders to be committed daily, that they might acquire gain. Since, then, these judges were thus intent on bribery, the Prophet accuses them as being takers of ransom. They ought to have punished crimes; this they did not; but they let go the wicked unpunished; they spared murderers, and adulterers, and robbers, and sorcerers not indeed without rewards, for they brought the price of redemption, and departed as if they were innocent. We now perceive what the Prophet means here; and well would it be were this crime not so common: but at this day, the cruelty of many judges appears especially in this - that they hunt for crimes for the sake of gain, which seems to be as it were a ransom; for this is the proper meaning of the word "kofer". As then this evil commonly prevails it is no wonder that the Prophet, while reprehending the corruptions of his time, says, that judges took a ransom. Then he adds, "The poor they turn aside from judgment in the gate". This is the third crime: the Prophet complains, that they deprived miserable men of their right, because they could not bring so large a bribe as the rich; though relying on the goodness of their cause, they thought themselves sure of victory. The Prophet complains, that they were disappointed of their hope, and their right was denied them in the gate, that is, in the court of justice; for we know that it was an ancient custom for judges to sit in the gates, and there to administer justice; And hence Amos mentions here gate twice: and what he complains of was the more disgraceful, inasmuch as the judicial court was, as it were, a sacred asylum, to which injured men resorted, that they might have their wrongs redressed. When this became the den of robbers, what any more remained for them? We now then see that the Prophet speaks not here of the common people, but that he mainly levels his reproofs against the rulers. Let us go on Amos 5:13 Therefore the prudent shall keep silence in that time; for it [is]an evil time. Some interpreters think that a punishment is here denounced on the people of Israel, and that is, that the Lord would deprive them of Prophets and teachers. We indeed know that nothing is more to be dreaded, than that the Lord should extinguish the light of sound doctrine, and suffer us to go astray in darkness, yea, to stumble, and to rush headlong to ruin, as they do who are destitute of wholesome counsels. But I think that the meaning is quite different. Another exposition may be deemed probable, which is this that the prudent dared not to speak on account of the prevailing tyranny; for Amos had said before that the judges, who then ruled, would not bear reproof. Hence, the prudent were forced "to be silent at that time, for that time was evil"; and every liberty of teaching was taken away. And this meaning opens still wider; for the silent would have to bear the wrongs done to them, and to devour inwardly their own groans, for they dared not to complain; nay, the very teachers did not oppose the torrent, for they saw that it was not the time to resist haughty and violent men. But this view may be also fitly applied to God's judgment, that the prudent would be silent, being put in fear: for silence is often connected with fear: and it is a dreadful judgment of God, when the prudent closes his mouth, or puts his hand, as it is said elsewhere, on his mouth. As to the first exposition, I have already rejected it, and it has certainly nothing in its favor: but the second may be accommodated to the general meaning of the Prophet, that is, "the prudent shall be silent at that time", because all liberty shall be taken away. I am, at the same time, unwilling thus to restrict it, they do; for it became not a wise man to pass by in silence sins so grievous: though tyrants threatened hundred deaths, yet those on whom was laid the necessity of teaching ought not to have been silent. But the Prophet here speaks not of what the prudent would do or omit to do; on the contrary, he intimates, that whenever they began to speak, the arrogance of the judges would be so great as to repel all reproofs. The prudent then shall be silent, not willingly; for that, as I have said, would have been unworthy of wise men. And the Prophet here, by way of honor, calls those prudent who rightly discern things, who are not led away by corruptions, but remain upright; who, though they see the whole order of things collapsing, and though they see heaven and earth, As it were, mingled together, yet retain a sound judgment. Since the Prophet speaks of such men, he certainly does not mean that they would be willingly silent; for it would have been a base indolence in them thus to betray the truth and a good cause. What then does he mean? Even this - that the wickedness of tyrants would be so great, as not to allow one word to be declared by the prudent; when any one came forth to reprove their vices, he was not suffered. When therefore he says, that the time would be evil, he means, that such audacity would prevail, that all liberty would be denied to wise men. They would then be forced to be silent, for they could effect nothing by speaking, nay, they would have no freedom of speech allowed them: and though they attempted to discharge their office, yet tyrannical violence would instantly impose silence on them. Similar was the case with Lot, of whom it is said that he groaned and vexed his own heart, (Gen.

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16.) He was constrained, I have no doubt, to be silent after having often used free reproofs; nay, he doubtless exposed himself to many dangers by his attempts to reprove the Sodomites. Such seems to me to be the meaning of the Prophet, when he says, that the prudent would be silent, because these tyrants would impose silence on all teachers, - now throwing them into prisons, then banishing them, - now denouncing death on them, then visiting them with some punishment, or loading them with reproaches, or treating them with ridicule as persons worthy of contempt. We now understand the Prophet's, design. We may further observe, that men have then advanced to the extremity of evil, when reception is no more given to sound doctrine and salutary counsels, and when all liberty is sternly suppressed, so that prudent men dare not to reprove vices, however rampant they may be, which even children observe, and the blind feel. When licentiousness has arrived to this pitch, it is certain that the state of things is past recovery and that there is no hope of repentance or of a better condition: and this was the meaning of the Prophet. Prayer Grant, Almighty God, that as we cannot see with our eyes your infinite and incomprehensible glory, which is hid from us, we may learn at least by your works, what your great power is, so as to be humbled under your mighty hand, and never trifle with you as hypocrites are wont to do; but to bring a heart really sincere, and also pure hands, that our whole life may testify that a true fear of your name prevails, in our hearts: and grant, that while we devote ourselves wholly to your service, we may courageously and with invincible hearts, fight against all these corruptions, by which we are on every side beset, until, having finished our warfare, we attain to that celestial rest, which has been prepared for us by Jesus Christ our Lord. Amen. Lecture Fifty-ninth. Amos 5:14 Seek good, and not evil, that you may live: and so the LORD, the God of hosts, shall be with you, as you have spoken. The Prophet again repeats, that it was only owing to the Israelites themselves that it was not well with them; for God was ready to grant them his blessing; but they designedly sought a curse for themselves. Inasmuch, then, the hypocrites are wont to put away from themselves the blame of every evil, and to complain of their miseries, as though the Lord afflicted them unjustly, the Prophet here shows, that no evil happened to the Israelites, but what they procured by their vices: and at the same time he exhorts them to repentance, and gives them the hope of pardon, provided they hardened not their hearts to the last. He therefore bids them to seek good; but by adding, seek not evil, his words are full of meaning, as though he had said, that they were so fixed in their own wickedness, that they could not be torn away from it. The import of the whole, then, is this - that the Israelites could not complain of being too severely treated by God, because they suffered not themselves to be kindly dealt with. And the Prophet assigns this as the reason - that they were not only alienated from what was good, but that they also with avidity and eager desire followed what was evil: in the meantime he exhorts them to repentance and adds a promise the more to encourage them. "Seek then good, he says, that you may live"; And then he adds, "And thus God will be with you, as ye have said". Here the wickedness of the people is reproved who sought to bind God to themselves; for hypocrites are wont to misapply the promises: when they presumptuously reject God himself, they still wish him to be under an obligation to them. Thus they gloried that they were the children of Abraham, an elect people; circumcision was to them like a royal diadem; they sought to be superior to all other nations: and thus they abused the name of God, and at the same time they petulantly scorned both the word of God and his Prophets. As, then, they ever boasted that God was dwelling in the midst of them, the Prophet says, "Then and thus will God be with your if ye seek what is good or the doing of good;" for to seek good is nothing else than to endeavor to do good; as though he said "Change your nature and your manners; for hitherto iniquity has prevailed among you; you have been violent, and rapacious, and fraudulent: begin now to do good, then God will be with you." There is therefore a great emphasis to be laid on the particle "ken", "thus" will God be with you: for the Prophet reminds them of what so often occurs in the law, "Be ye holy, for I am holy," who dwell in the midst of you, (Lev. 11: 44.) God shows, in these words, that it could not be that he would dwell with the Israelites except they sanctified themselves, that there might be a mutual agreement. But they had no regard for holiness, and yet wished God to be bound to them. This false confidence the Prophet derides, and says, that a certain condition is fixed in the law, according to which God would dwell in the midst of them. Thus then will God be in the midst of you; that is, when he sees that you strive after uprightness and the doing of good. I have already explained what this means, as we have said; for he proves that foolish vaunting to be false which was heard among the Israelites: "Has not the Lord chosen and adopted us as his people? Is not the ark of the covenant a sure pledge of his presence? How then could he depart from us? God would deny himself, were he not to keep his pledged faith; for he covenanted with our fathers, that we should be his flock even to the end of the world." Since, then, they thus foolishly boasted, and were, at the same time, covenant breakers, the Prophet says, "You boast, indeed, by your mouth that God is in the midst of you, but see what he in his turn stipulates and requires from you. If, then, you respond to his call, he will not surely be wanting to his pledged faith; but as ye willfully depart from him, he must necessarily become alienated from you." We now then perceive the meaning of the Prophet in these words. It follows Amos 5:15 Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph. The Prophet inculcates the same truth; and he did this designedly; for he saw that nothing was more difficult than to bring this people to repentance, who, in the first place, were by nature refractory; and, in the second place, were hardened by long habit in their vices. For Satan gains dominion by degrees in the hearts of men, until he renders them wholly stupid so that they discern not between right and wrong. Such, then, was the blindness which prevailed among the people of Israel: it was therefore necessary often to goad them as Amos does here. Hence he bids them "to hate evil and to love good". And this order ought to be preserved, when we desire really to turn to God and to repent. Amos here addresses perverse men, who were so immersed in their own wickedness, that they distinguished no longer between light and darkness: it was therefore not without reason that he begins with this sentence, that they should hate evil; as though he had said, that there had been hitherto a hostile disagreement between them and God, and that therefore a change was necessary, in order that they might return to him. For when any one has already wished to devote himself to God's service, this exhortation to hate evil is superfluous: but when one is sunk still in his own vices, he has need of such a stimulant. The Prophet therefore does here reprove them; and though they flattered themselves, he yet shows that they were greatly addicted to their vices. He afterwards adds, "Love good". He intimates, that it would be a new thing for them to cultivate benevolence, and to apply themselves to what was right. The import of the whole is this, - that the Israelites would have no peace with God, until they were wholly changed and became new men; for they were now strangers to goodness, and given to wickedness and depravity. But Amos mentions here only a part of repentance: for "tov" no doubt means the doing of good, as iniquity is properly called "ra'" [the doing of evil.] He speaks not here of faith, or of prayer to God, but describes repentance by its fruits; for our faith, as it has been stated in other places, is proved in this way; it manifests itself, when sincerity and uprightness towards one another flourish in us, when we spontaneous]y love one another and perform the duties of love. Thus then by stating a part for the whole, is repentance here described; that is, the whole, as they commonly say, is shown by a part. But now the Prophet adds, "And set up judgment in the gate". He here glances at the public state of things, of which we have largely spoken in our yesterday's lecture. A deluge of iniquity had so inundated the land that in the very courts of justice, and in the passing of judgments, there was no longer any equity, any justice. Since then corruption had taken possession of the very gates, the Prophet exhorts them to set up judgment in the gate; it may be, he says, that God will show mercy to the remnants of Joseph. The Prophet shows here that it was hardly possible that the people should continue safe; nay, that this was altogether hopeless. But as the common degeneracy, like a violent tempest, carried away the good along with it, the Prophet here admonishes the faithful not to despond, though they were few in number, but to retake themselves to God, to suffer others to fall away and to run headlong to ruin, and at the same time to provide for their own safety, as those who flee away from the burning. We now then understand the object of the Prophet: for when the whole multitude, given up to destruction, had laid aside every care for their safety, a few remained, who yet suffered themselves to be borne along, as though a tempest, as it has been said, had carried them away. The Prophet then does here give comfort to such good men as were still alive, and shows that though the people were sinking, there was no reason for them to despair, for the Lord still promised to be propitious to them. What this doctrine teaches is this, - that ten ought not to regard what a thousand may do; but they ought to hear God speaking, rather than to abandon themselves with the multitude; when they see men blindly and impetuously running headlong to their own ruin, they should not follow them, but rather listen to God, and not reject his

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offered salvation. However much then their small number may dishearten them, they ought not yet to suffer God's promises to be forced or snatched away from them, but fully to embrace them. The expression, "it may be", is not one of doubt, as it has been stated in another p]ace, (Joel 2,) but the Prophet, on the contrary, intended sharply to stimulate the faithful, that he might, as it was needful, increase their alacrity. Whenever then "pen", lest perhaps or "'ulai", it may be, is set down, let us know, that they are not intended to leave men's minds in suspense or perplexity, that they may despond or come to God in doubt; but that a difficulty is thereby implied, in order to stir them up and to increase the ardor of their desire: and this is necessary in a mixed state of things, for we see how great is the indolence of our flesh. Even they who desire to return to God, do not hasten with that ardor which becomes them, but creep slowly, and hardly draw themselves along; and then when many obstacles meet them, they who would have been otherwise full of courage, almost despair at every step. It is therefore necessary to apply such goadings as these, "Take heed; for when any one is beset on every side by fire, he will not long delay, nor think with himself how he may escape without any hurt and without any inconvenience; but he will risk danger rather than that he should by delay or tardiness deprive himself of a way of escape. So also you see, that iniquity surrounds you on every side; what then is to be done except that each of you must quickly flee away?" We now then perceive the design of the Prophet in saying, "It may be that he will show mercy". The sum of the whole is this, - That there was need of a great change, that they might become altogether new men, who had hitherto devoted themselves to wickedness, - and then, that the few should not wait until the whole multitude joined them; for though the people resolved to go astray, yet God ought to have been attended to, when recalling the few to himself and bidding them to escape, as it were, from the burning, - and, thirdly, that there is stated here a difficulty, that those still healable might not come tardily to God, but that they might strive against impediments and quickly run to him seeing that they could not without great effort extricate themselves; they were therefore to come to God, not slowly; but having overcome all difficulties, they were on the contrary, to flee to him. It now follows Amos 5:16 Therefore the LORD, the God of hosts, the Lord, say thus; Wailing [shall be] in all streets; and they shall say in all the highways, Alas! alas! and they shall call the husbandman to mourning, and such as are skillful of lamentation to wailing. The particle of inference, set down here, confirms what has been already said, - that the Israelites vainly flattered themselves, though they were in the worst condition. And as the Prophet knew that there would be no end to their evasions, being, as they were, perverse hypocrites, he cuts off all their subterfuges by saying, that God had now announced his purpose concerning them, and that however they might object this or that, God's judgment could no longer be deferred by delay, for their iniquity was more than sufficiently proved. "Therefore Jehovah, he says, God of hosts, the Lord, says". He again repeats the attributes of God, in order to set forth his supreme power; as though he had said, that the Israelites gained nothing by acting the part of sophisters with God; for that he is the supreme judge, against whom there is no appeal, and whose sentence cannot be revoked. Hence we see that what is here checked is that waywardness which deceived the Israelites, while they continued to clamour against God. Thus then says Jehovah; this was said, that they might understand that they were depraved in their disposition, corrupt in morals, wholly given to wickedness, and without a particle of goodness in them. "Thus then says God, In all the streets of concourse there shall be lamentation, and in all the highways they shall say, Woe! Woe!" The Prophet disputes not here with them, nor denounces their vices, but speaks only of punishment; as though he had said, that the litigation was decided, that there was no need of an accuser; for nothing now remained but that God should execute his vengeance on them, inasmuch as he had already contended more than enough with them. And this mode of teaching frequently occurs in the Prophets; and it ought to be observed, that we may not think that we can gain anything by our evasions, when the Lord regards us as guilty. Let us then dread the punishment, which is prepared for all the intractable and the obstinate. They shall say, he says, in all the highways, Woe! Woe! They now prattle and think to prevail by their loquacity: when they murmur against God, they think that a delay is thus attained, that he dares not to inflict punishment; but God nevertheless proceeds with his judgment; they shall cry, Woe! Woe! there will be no time then for devising shifts, but they will be wholly taken up with wailing. "They shall call, he says, the husbandman to mourning". Some think "'ikar", derived from "nachar", which is to own, or, to make, one's self a stranger: and they are induced to regard it so only for this reason, because the Prophet immediately mentions those who were skillful in mourning. But, as all the Hebrews agree as to the meaning of this word, I am unwilling, without authority to make any change: and it also harmonizes well with what the Prophet says. At the same time, those Hebrew interpreters are wrong, who think that the order is inverted, as though it ought to have been thus, "The skillful in lamentation shall call husband men to mourning." But the Prophet, I doubt not, meant, that all were to be led together to mourning; for, though the manner was different, yet, in the first place, he appoints mourning to husbandmen, and then he shows that it would be common to all those who were wont to mourn. Let us then consider what the Prophet says, "Lamentation to all the skillful in mourning". Eastern nations we know, exercised themselves in acting grief, and so they do at this day. We find, indeed, that they practiced all manner of gesticulations: a greater moderation at least is seen among us, however heavy the grief may be. And this custom in former times came also into Europe; for we know that there were women hired to mourn at Rome; and we know that there were everywhere those who lamented. They therefore mourned for wages. This vicious custom the Prophet notices: but it is not discussed here whether this was done rightly or foolishly: for the Prophet here only refers to a common custom; 'There will be lamentations' he says, 'to all the skillful in mourning;' that is, all who are wont to employ their labour in weeping will now be fully occupied. This is the first, though the last in order, at least it is the middle between two other clauses. Now, the two others follow, which are these, - that the very husbandmen would be led to mourning, - and then that there would be lamentation in all the highways. But why does the Prophet say, that all the skillful in mourning were to be occupied in lamentation? Because the common calamity would thus constrain them. He further adds, that this grief would not be feigned; but that as destruction would prevail through the cities and fields none would be exempt. However much the husbandmen were unaccustomed to such rites, they would yet wail and learn this new art, says the Prophet. We now then see what these words mean: but the next verse must be joined to them Amos 5:17 And in all vineyards [shall be] wailing: for I will pass through you, says the LORD. A reason is now added, why the whole country would be taken up with lamentation and mourning; for the Lord would pass through the whole land. Surely nothing was more to be desired, than that God should visit his own land; but he here declares that he would pass through as an enemy. As then an enemy runs through a country and spreads devastation wherever he comes, such would be the passing through, which the Prophet now threatens. "God, then, of whom ye boast, as dwelling in the midst of you, will come forth, lay waste, and consume the whole land, as when an enemy spreads ruin far and wide." But the Prophet seems to allude to the passing of God, described by Moses in Exod. 11. The Lord then passed through the middle of Egypt; that is, his wrath pervaded the whole land; no corner was safe or tranquil, for God's vengeance penetrated through every part of it. So also now the Prophet intimates, that the land of Israel would be like that of Egypt; for the Lord, who then testified his love towards the children of Abraham, would now, on the contrary, show himself an enemy to them, while passing through the midst of them. And the Prophet again indirectly ridicules the vain confidence by which the Israelites were blinded, while they used God's name as a pretext, as it will more clearly appear from what follows, for he says Amos 5:18 Woe unto you that desire the day of the LORD! To what end [is] it for you? The day of the LORD [is] darkness, and not light. The Prophet expresses here more fully what he briefly and obscurely touched upon as to the passing of God through the land; for he shows that the Israelites acted strangely in setting up the name of God as their shield, as though they were under his protection, and in still entertaining a hope, though oppressed with many evils, because God had promised that they should be the objects of his care: he says that this was an extremely vain pretence. He yet more sharply reproves their presumption by saying, "Woe to those who desire the day of Jehovah!" This appears, even at the first view, to be very severe; but we need not wonder that the Prophet burns with too much indignation towards hypocrites, from whom that security, through which they became ferocious against God, could hardly be shaken off. And we see that the Holy Spirit treats hypocrites everywhere with much more severity than those who are openly impious and wicked: for the despisers of God, how stupid soever they may be, do not yet excuse their vices; but hypocrites seek ever to draw in God into the quarrel, and they have their veils to cover their turpitude: it was therefore necessary to treat them, as the Prophet does here, with sharpness and severity.

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"Woe, he says, to those who desire the day of Jehovah!" Some expound this day of Jehovah of the day of death, and pervert the meaning of the Prophet; for they think that the Prophet speaks here of desperate men, who seek self-destruction, or lay violent hands on themselves. Woe, then, to those who desire the day of Jehovah, that is, who have recourse to hanging or to poison, as no other remedy appears to them. But the Prophet, as I have already reminded you, does here on the contrary rouse hypocrites. Others think that the contempt which Amos has before noticed, is here reproved; and this in part is true; but they do not sufficiently follow up the Prophet's design; for they do not observe what is special in this place, - that hypocrites flattered themselves, falsely assuming this as a truth, that they were the people of God, and that God was bound to them. Though, then, the Israelites had been a hundred times perfidious, they yet continued arrogantly to boast of their circumcision; and then the law and the sacrifices, and all their ceremonies, were to them as banners, - "O! We are a holy nation, and God's heritage; we are the children of Abraham, and the redeemed of the Lord; we are a priestly kingdom." As then these things were ready in the mouth of all, the Prophet says, "Woe to those who desire the day of Jehovah!" And, indeed, when the Lord had begun to punish them for their sins, they still said, "The Lord, it may be, intends to try our constancy: but how can he destroy us? For he would then be false; his covenant cannot be made void: it is then certain that we shall be saved, and that he will be shortly reconciled to us." They did not indeed expect that God would be propitious to them; but as they were overwhelmed with many evils, they sought to allay their sorrows by such a drug. When therefore the Prophet saw, that the Israelites so waywardly flattered themselves, and so foolishly and wickedly laid claim to the name of God, he says, Woe to those who desire the day of Jehovah! What will this be, he says, to you? The day of Jehovah will be darkness and not light; as though he said, "God is an enemy to you, and the nearer he comes to you, the more grievously you must be afflicted: he will bring nothing to you but devastation, for he will come armed to destroy you. There is therefore no reason for you to boast that you are a chosen people, that you are a priestly kingdom, for ye are fallen away from the favor of God; and this is to be imputed to your own misconduct. God then is armed for your destruction; and whenever he will appear, he will at the same time pursue you with cruelty and violence; and it will be for your destruction that God will come thus armed to you. Whenever then the Lord will come, your evils must necessarily be increased. The day then of Jehovah will be darkness and not light." He afterwards confirms this truth Amos 5:19 As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him. [Shall] not the day of the LORD [be] darkness, and not light? Even very dark, and no brightness in it? Here is expressed more clearly what the Prophet had said before, - that hypocrites can have no hope, that the various changes, which may take place, will bring them any alleviation. Hypocrites, while straying in circuitous courses, do indeed promise better things to themselves, when the condition of the times is changed: and as Satan transforms himself into an angel of light, so hypocrites imitate the true servants of God. But it is a false imitation; for these are only fading flowers, no fruit follows; and besides, they proceed not from a living root. When the children of God are at any time pressed down by adverse events, they sustain and patiently nourish their faith with this consolation, - that clouds soon pass away: so also when the Lord chastises them with temporal punishment, he will presently return into favor with them. Hypocrites present the same outward appearance; but they widely differ from the faithful: for when the faithful promise to themselves a prosperous issue, they are at the same time touched with a sense of their own evils, and study to reconcile themselves to God; but hypocrites continue immersed in their vices and boldly despise God; and at the same time they see here and there, and when any change happens they think that they have got rid of all evils. Inasmuch then as they deceived themselves with vain consolation, the Prophet now says, "You have no cause to think that it will be better with you, when one calamity shall pass away; for the same thing will happen to you, as when one flees away from a lion and meets with a bear, as when one escapes from a bear, and betakes himself to his own house, and there a serpent finds him: while he is leaning with his hand on the wall, a serpent bites him. Thus the Lord has in readiness various and many ways, by which he can punish you. When therefore ye shall have sustained one battle, when one enemy departs, the battle will be immediately renewed and that by another enemy: when a foreign power does not rage through the kingdom of Israel, the Lord will consume you either by famine, or by want, or by pestilence." We then see how well the context of the Prophet harmonizes together. "You have no reason," he says, "to hope for any light from the day of Jehovah." Why? "For Jehovah will not come, except when armed; for, as ye conduct yourselves in a hostile manner towards him, he must necessarily take vengeance. He will, therefore, bring with him no light, except it may be to fulminate against you: but his appearance will be dreadful, even darkness and thick darkness; and then, when he ceases to pursue you in one way, he will assail you in another; and, when foreign enemies spare you, God will find means by which he may destroy you in your own land without the agency of men; for ye have already found what the sterility of the land is, and what pestilence is: the Lord then has all such modes of vengeance in his own hand. Think not, therefore, that there will be any alleviation to you, were the world to change a hundred times, and were the condition of the country wholly different." But the Prophet did not intend here to drive all those indiscriminately into despair, who were guilty of grievous offenses, but his design was to shake off from hypocrites their self-flatteries, that by such proofs they might be led to know that God would be ever like himself. If, then, they wished to return into favor with him, he shows that a change was needful: when they put off their perverse conduct, God would be instantly ready to give them pardon; but, if they proceeded in their vices and obstinate wickedness, and always continued in that hardness, in which they had hitherto indulged, he declares, that the day of Jehovah would be ever to them dark and gloomy, and that, though the Lord does not always use the same kind of rod, he yet has means innumerable, by which he can destroy a perverse nation, such as the Israelites then were. Prayer. Grant, Almighty God, that seeing we are so sleepy, yea, so fascinated by our sins, that nothing is more difficult than to put off our own nature and to renounce that wickedness to which we have become habituated, - O grant, that we, being really awakened by your scourgings, may truly return to you, and that, having wholly changed our disposition and renounced all wickedness, we may sincerely, and from the heart, submit ourselves to you, and so look forward to the coming of your Son, that we may cheerfully and joyfully wait for him, by ever striving after such a renovations of life as may strip us of our flesh and all corruptions, until, being at length renewed after thine image, we become partakers of that glory, which has been obtained for us by the blood of the same, your only-begotten Son. Amen. Sixtieth lecture Amos 5:21-23 21 I hate, I despise your feast days, and I will not smell in your solemn assemblies. 22 Though ye offer me burnt offerings and your meat offerings, I will not accept [them]: neither will I regard the peace offerings of your fat beasts. 23 Take away from me the noise of thy songs; for I will not hear the melody of your viols. Here the Prophet, anticipating an objection, shows that the Israelites deceived themselves, for they believed that God was pacified by their sacrifices: he declares all these to be useless; not only, as I think, because they themselves were impure; but because all their sacrifices were mere profanations. We have said elsewhere that sacrifices are often reprehended by the Prophets, when not accompanied by godliness and sincerity: for why did God command sacrifices to be offered to him under the law, except as religious exercises? It was hence necessary that they should be accompanied with penitence and faith. But hypocrites thought, as we have seen, that they thereby discharged their whole duty: it was then a profanation of divine worship. Though the Jews, as to the external form, had not departed from the rule of the law, yet their sacrifices were vicious, and repudiated by God: "I cannot bear them - they are a weariness to me - I repudiate them - I loathe them," - these are expressions we meet with everywhere in Isaiah. And yet hypocrites regarded their worship as conformable to the law; but impurity of heart vitiated all their works, and this was the reason that God rejected everything which the Jews thought available for holiness. But different, as I think, was the design of our Prophet: for it was not only for this reason that he blamed the Israelites, - because they falsely pretended God's name in their sacrifices, but because they were apostates; for they had departed from the teaching of the law, and built for themselves a spurious temple. It is yet true that they were deluded with this false notion, that their sins were expiated by sacrifices: but God reproved the Israelites, not only for this gross error, with which the Jews were also infected but for having renounced his true and lawful worship. Hence the external form of their worship deserved to be condemned; for it was not right to offer sacrifices except on mount Zion: but they, without having the ark of the covenant, devised a worship else-where, and even there worshipped the calves. We now understand the design of the Prophet: and this ought to be carefully observed, for interpreters think that the Prophet had nothing else in view, but to condemn a false presumption in the Israelites, because they sought to satisfy God with external sacrifices, while they were yet continuing obstinately in their sins. But the other evil ought to be added, which was, that they had corrupted the true worship of God even in its outward form.

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Having now pointed out the prophet's object, I come to consider his words, "I have hated, I have rejected", &c. The word "chagag" means to leap and to dance: hence "chag" signifies a sacrifice as well as a festal day. Some then render the words, "I have rejected your sacrifices," and those which follow, thus, "I will not smell at your solemnities." Others render the last word, "assemblies." "'Atsar" means to restrain, and sometimes to gather: hence "'atsarah" means an assembly or a congregation. But "'otsrot" means a festal day, because the people, as it is well known, were then restrained from work, and also, because they were detained in the sanctuary. But with respect to the subject itself, it makes but little difference, whether we read assembly or a festal day: we see that what the Prophet meant was this, - that God rejected all the rites, by which the Israelites thought that he was pacified, as though they were the most effectual expiations. He does not simply declare that they were of no account before God; but he speaks much stronger and says, that God despised and abhorred them. I regard, he says, with hatred your festal days. He speaks also of burnt offerings, When you offer me sacrifices and your gift, &c. "Minchah" properly means a gift of flour, which was an addition to the sacrifice; but it is often taken generally for any kind of offering. Israelites accumulated their ritual observances, they did nothing towards appeasing God, inasmuch as they observed not the law that was given them; and they turned also to a wrong purpose their sacrifices; for they did not exercise themselves in piety and in the spiritual worship of God, but, on the contrary, spread veils before God, that by presenting a fictitious form of worship, they might cover all their sins; for they thought themselves to be hidden from God. This is the reason why the Prophet declares that these offerings would not be received by God, "lo ertseh", "I will not accept" them. The Prophet no doubt alludes here to those promises, which are to be found everywhere in the law, as he did when he said in the last verse, "lo ariach", I will not smell. "Ruch" means to smell; and Moses often uses the expression, that God is delighted with the odour of sacrifices, or with the smell of incense. But when the Lord declares that odour is pleasant to him, he means that it is so, provided the people sacrificed rightly, that is, when they brought not sacrifices as false veils to cover their sins, but as true and real evidences of their faith and repentance; God promised in that case that sacrifices would be a sweet odour to him. Now, on the contrary, he declares that the perfume would not be acceptable to him, nor sacrifices appeasing. But sacrifices not only were acceptable to God, but also pacified him. Since then the Lord had so often said, that he would be propitious to his people, when sacrifices were offered, it was necessary expressly to cut off this confidence from the Israelites, when they dealt not faithfully with God. God never disappointed his true worshipers, but ever received them into favor, provided they approached him in sincerity. But as these hypocrites dealt falsely with him, they were necessarily disappointed of their hope, as the Prophet here declares. "The peace-offerings of your fat things, he says, I will not regard". God indeed promised in the law that he would regard their sacrifices provided they were lawful; but as the Israelites had in two ways departed from pure worship, God now justly says, I will not look on your sacrifices, nor on the peace-offerings of your fat things. He calls them the peace-offerings of fat things, intimating, that though the beasts were the choicest, they would not yet be acceptable to him; for the Lord regards not fatness, as he needs neither meat nor drink. Then, in a word, the Prophet here sets this fatness in opposition to true godliness and obedience too. In both respects there was, as we have seen, a defect among the Israelites; for they obeyed not the law as to its outward requirements, and their hearts were impure and perverse: hence all their sacrifices were necessarily polluted and corrupt. It follows, "Take away from me the multitude of your songs". By speaking of multitude, he aims at hypocrites, who toil much in their devices without measure or end, as we see done at this day by those under the Papacy; for they accumulate endless forms of worship, and greatly weary themselves, morning and evening; in short, they spend days and nights in performing their ceremonies, and every one devises some new thing, and all these they heap together. Inasmuch, then, as men, when they have begun to turn aside from the pure word of God, continually invent various kinds of trifles, the Prophet here touches indirectly on this foolish laboriousness when he says, Take away from me the multitude of thy songs. He might have simply said, "Your songs please me not;" but he mentions their multitude, because hypocrites, as I have said, fix no limits to their outward ceremonies: and a vast heap especially follows, when once they take to themselves the liberty of devising this or that form of worship. Hence God testifies here, that they spend labour in vain, for he rejects what he does not command, and whatever is not rightly offered to him. "And the harmony of lyres", or of musical instruments. But "nevel" was an instrument, which, as to its kind, is unknown to us now. Take away, then, from me the harmony of lyres; for the verb, take away, may refer to both clauses; though some join them to the last the verb "lo 'eshma'" I will not hear. The difference really is very little: but their view is the most probable, who join together the two clauses, 'Take away from me the multitude of your songs and the harmony of lyres;' with which you think delight me. They afterwards take "lo 'eshma'" "I will not hear," by itself. But I contend not about such minute things: it is enough to know the design of the Prophet. It now follows Amos 5:24 But let judgment run down as waters, and righteousness as a mighty stream. Interpreters variously expound this verse. To some it seems an exhortation, as though the Prophet said, "You give to me sacrifices of beasts and various ceremonies; but I regard not these things; for the interior purity of heart alone pleases me: take away then all these things, which are of no moment with me, and bring what I especially require and demands even a pure and sincere heart." Some also think that newness of life is here described by its fruits or its evidences: for the Prophet mentions not purity, speaks not of faith and repentance, but by the fruits sets forth that renovation, which God always chiefly regards, and for the sake of which he had required sacrifices under the law. The mea ning then is, that hypocrites are here recalled to true worship, because they vainly and absurdly tormented themselves with their own fictions: and by requiring from them righteousness and judgment, he required a holy and pure life, or, in a word, uprightness. Others think that the Prophet turns aside here to celebrate the grace of Christ, which was to be made known in the gospel: and the verb "yigal" is rendered by many "shall be revealed;" but others more correctly derive it from the root "gal, to roll. Let justice then as it were, roll. But I will return to the second exposition. Most think that there is here a prediction of that righteousness which God was to make known by the coming of Christ; and some retain also the proper meaning of the verb "gal", to roll. They then say that the gospel is here compared to an impetuous river and a violent stream, because the Lord would rush on and penetrate through all hindrances, regardless how much Satan may attempt to block his way. But this meaning seems not to harmonize with the Prophet's words and is in my judgment, too refined. Some again regard the verse as a threatening, and think that God here reproves the Israelites, as though he had said, that since they were trifling with and mocking him, he would at length show what was true righteousness and what was true judgment: for hypocrites think that they come not short of a perfect state, when they are veiled by their ceremonies, inasmuch as they flee to these lurking holes, when they would cover all their flagitous deeds. Hence they think not that they are guilty, for they hide their sins under their ceremonies as under Ajax's shield. Seeing then that they thus trifle with God, some interpreters think that God here sharply reproves them and says, that they were greatly deceived, for he would himself at length make known what was true righteousness. Righteousness then shall run down or be rolled; and by this verb he expresses impetuosity; but he sets it forth afterwards more clearly by "eitan", "Judgment shall be a violent stream." But hypocrites amuse themselves as children do with their puppets. Inasmuch then as they do nothing seriously, and yet desire to pacify God as with baubles, the Prophet here shakes off such delusions, as though he said, "Do you think that God is like a child? Why do you set up these trifles? Do you think that righteousness is a fictitious thing, or that judgment is a vain figment? The Lord will certainly show to you how precious righteousness is. It shall therefore run down as violent waters, as an impetuous stream. Judgment," he says "shall rush upon you and overwhelm you." This is the third meaning. But the verse may be again explained in a different way, as though God obviated an objection; for hypocrites, we know, always raise a clamour, and make no end of contending; "What! Have we then lost all our labour, while endeavoring to worship God? Is all this to go for nothing? And further, we have not only offered sacrifices, but sought also to testify that the glory of God is to us an object of concern. Since then we have had a care for religion, why should God now reject us?" The Prophet here shortly answers, - that if only they brought forth true righteousness, their course would be free; as though he said, "God will not put a check to your righteousnessand rectitude:" and this must be referred to the fruit or remuneration; as though the Prophet said, "Only worship God in sincerity, and he will not disappoint you; for a reward will be laid up for you; your righteousness shall run down as a river." As it is said in another place, 'Your righteousness shall shine as the dawn,' so it is also in this, 'Your righteousness shall run down as violent waters.' There was therefore no reason for hypocrites to expostulate and say that wrong was done them by God, or that their performances were lightly esteemed, since God openly testified, that he would provide for righteousness, that it might have a free course, like an impetuous river: and this seems to be the genuine meaning of the Prophet. While I do not wholly reject the other expositions, I do not yet follow them; but show what I mostly approve.

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Then the Prophet, after having bidden them to throw aside all their fictitious and spurious forms of worship, does not now simply exhort the Israelites, as some think, to exhibit righteousness and rectitude, but expresses this in the form of a promise, "Run down shall your righteousness as impetuous waters, provided it be true, and not an empty name. Whenever God shall see in you sincere rectitude, there will certainly be prepared an ample reward for you." It follows Amos 5:25, 26 Have you offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel? But you have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which you made to yourselves. The Prophet shows in this place, that he not only reproved hypocrisy in the Israelites in obtruding on God only external display of ceremonies without any true religion in the heart; but that he also condemned them for having departed from the rule of the law. He also shows that this was not a new disease among the people of Israel; for immediately at the beginning their fathers mixed such a leaven as vitiated the worship of God. He therefore proves that the Israelites had ever been given to superstitions, and could not by any means be retained in the true and pure worship of God. Have ye then caused sacrifices, victims, or an oblation to come before me in the desert for forty years? He addresses them as though they had perverted God's worship in the desert, and yet they were born many ages after; what does he mean? Even this, - the Prophet includes the whole body of the people from their first beginning, as though he said, "It is right to inclose you in the same bundle with your fathers; for you are the same with your fathers in your ways and dispositions." We hence see that the Israelites were regarded guilty, not only because they vitiated God's worship in one age by their superstitions, but also from the beginning. And he asks whether they offered victims to him: it is certain that such was their intention; for they at no time dared to deny God, by whom they had been not long before delivered, and we know that though they made for themselves many things condemned by the law, they ever adhered to this principle, "The God, who has redeemed us, is to be worshipped by us:" yes, they always proudly boasted of their father Abraham. They had never then willingly alienated themselves from God, who had chosen Abraham their father and themselves to be his people: and indeed the Prophet shortly before had said, 'Take away from me,' and then, 'when you offer to me sacrifices and a gift of flour, I will not count them acceptable.' There seems to be an inconsistency in this - that God should deny that victims had been offered to him - and yet say that they were offered to him by the people of Israeli when, as we have stated, they had presumptuously built a profane and spurious altar. The solution is easy, and it is even this, - that the people had ever offered sacrifices to God, if we regard what they pretended to do: for good intentions as it is commonly called, so blinds the superstitious, that with great presumption they trifle with God. Hence with respect to them we may say that they sacrificed to God; but as to God, he denies that what was not purely offered was offered to him. We now then see why God says now, that sacrifices were not offered to him in the wilderness: he says so, because the people blended with his worship the leaven of idolatry: and God abhorred this depravation. This is the meaning. But another objection may be again proposed. This defection did not prevail than, and the whole people did not give their consent to idolatry; and still more, we know what the impostor Balaam said, that Jacob had no idol; and speaking in the twentieth chapter of Numbers, by the prophetic spirit, he testifies that the only true God reigned in Jacob, and that there were among them no false gods. How then does the Prophet say now that idolatry prevailed among them? The answer is ready: The greater part went astray: hence the whole people are justly condemned; and though this sin was reproved, yet they relapsed continually, as it is well known, into superstitions; and still more, they worshipped strange gods to please strumpets. Since it was so, it is no wonder that they are accused here by the Prophet of not having offered victims to God, inasmuch as they were contaminated with impure superstitions: it could not then be, that they brought anything to God. At the same time God's worship, required by his law, was of such importance, that he declared that he was worshipped by Jacob, as also Christ says, "we know what we worship," (John 4: 22;) and yet not one in a hundred among the Jews cherished the hope of eternal life in his heart. They were all Epicureans or profane; nay, the Sadducees prevailed openly among them: the whole of religion was fallen, or was at least so decayed, that there was no holiness and no integrity among them; and yet Christ says, "We know what we worship," and this was true with regard to the law. Now then we see that the Prophets speak in various ways of Israel: when they regard the people, they say, that they were perfidious, that they were apostates, who had immediately from the beginning departed from the true and legitimate worship of God: but when they commend the grace of God, they say, that the true worship of God shone among them, that though the whole multitude had become perverted, yet the Lord approved of what he had commanded. So it is with Baptism; it is a sacred and immutable testimony of the grace of God, though it were administered by the devil, though all who may partake of it were ungodly and polluted as to their own persons. Baptism ever retains its own character, and is never contaminated by the vices of men. The same must be said of sacrifices. I shall now return to the words of the Prophet: "Have you offered to me sacrifices for forty years in the desert?" He enhances their sin by the circumstance of their condition; for they were there shut up in a narrow and hard confinement, and yet they turned aside after their superstitions. And it was certainly a monstrous thing: God fed them daily with manna; they were therefore under the necessity, however unwilling, of looking up to heaven every day; for God constrained their unwillingness with no common favor. They knew, too, that water flowed for them miraculously from a rock. Seeing then that God constrained them thus to look up to him, how was it that they yet became vain through their own deceptions? It was, as I have said, a prodigious blindness. Hence the Prophet speaks of the forty years and of the desert, that the atrocity of their sin might more fully appear; for the Lord could not, by so many bonds, keep the people from such a madness. It now follows, "And you have carried Sicuth your king. This place, we know, is quoted by Stephen in the seventh chapter of the Acts: but he followed the Greek version; and the Greek translator, whoever he was, was mistaken as to the word, Sicuth, and read, Sucoth, and thought the name an appellative of the plural number, and supposed it to be derived from "such", which means a tabernacle; for he translated it "skenen", as if it was said, "You bore the tabernacle of your king instead of the ark." But it was a manifest mistake; for the probability is, that Sicuth was the proper name of an idol. You bore then Sicuth your king. He called it their king by way of reproach; for they had violated that priestly kingdom, which God had instituted; for he, as a king, exercised dominion over them. Since then God would be deemed the king of Israel, as he had ascribed to himself that name, and since he promised to them a kingdom, as in due time he gave them, it was the basest ingratitude in them to seek an idol to be their king; it was indeed a denial of God which could not be borne, not to allow themselves to be governed by him. We hence see how sharply he upbraids them, for they had refused to God his own kingdom, and created for themselves the fictitious Sicuth as their king. Then it follows, "And Kiun, your images". Some think that Kiun means a cake, and "kuh" is to burn, and from this they think the word is derived; but others more correctly regard it as a proper name; and the Prophet, I have no doubt, has named here some feigned god after Sicuth. Kiun then, your images; I read the words as being in apposition. Others say, "The cake of your images;" and some render the words literally, "Kiun your images;" but yet they do not sufficiently attend to the design of the Prophet; for he seems here to ridicule the madness of the people, because they dreamt that some deity was inclosed in statues and in such masks. "Ye carried" he says "both Sicuth and Kiun, your images. I am now deprived of honor, for ye could not bear me to govern you. Ye now enjoy your King Sicuth; but, in the meantime, let us see what is the power of Sicuth and Kiun; they are nothing more than images. Seeing then that there is neither strength nor even life in them, what madness is it to worship such fictitious things?" But some think that Kiun was the image of Saturn. What the Hebrews indeed say, that this idolatry was derived from the Persian, is wholly groundless; for the Persian, we know, had no images nor statues, but worshipped only the sacred fire. As, then, the Persian had no images, the Jews fabled, in their usual way, when they said that Kiun was an image of Saturn. But all the Jews, I have no doubt, imagined that all the stars were gods, as they made images for them; for it immediately follows, "A constellation", or a star, your gods". These, he says, are your gods; even stars and images; and there is here a sarcasm ("sarkasmos") used; for the Prophet derides the folly of the people of Israel, who, being not content with the Maker of heaven and earth, sought for themselves dead gods, or rather vain devices. "Your gods then," he says, "are images and stars." But it must be observed, that he calls them images: he does not, as in other places, call them idols; and this, I say, ought to be observed, for here is refuted the foolish and puerile refinement of the Papists, who at this day excuse all their superstitions, because they have no idols; for they deny that their devices are idols. What then? They are images. Thus they hide their own baseness under the name of images. But the Prophet does not say that they were idols; he does not use that hateful word which is derived from grief or sorrow; but he says that they were images. The name then in itself has nothing base or ominous; but, at the same time, as the Lord would not have himself represented by any visible figure, the Prophet here expressly and distinctly condemns Sicuth and Kiun. The Greek translator whom Stephen followed, put down the word, types or figures, that is, images. Now, when any one says to the Papists that their figures or images are sinful before God, they boldly deny this; but we see that their evasion avails nothing.

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He adds in the last place, "Which ye have made for yourselves". I prefer rendering the relative "asher" in the neuter gender, as including all their fictitious gods, and also their images, which things then ye have made for yourselves. To make these things is at all times vicious in sacred things; for we ought not to bring anything of our own when we worship God, but we ought to depend always on the word of his mouths and to obey what he has commanded. All our actions then in the worship of God ought to be, so to speak, passive; for they ought to be referred to his command, lest we attempt anything but what he approves. Hence, when men dare to do this or that without God's command, it is nothing else but abomination before him. And the Greeks call superstitions "ethelothreskeias"; and this word means voluntary acts of worship, such as are undertaken by men of their own accord. We now understand the whole design of the Prophet. It follows Amos 5:27 Therefore will I cause you to go into captivity beyond Damascus, says the LORD, whose name [is] The God of hosts. Here the Prophet at last denounces exile on the Israelites as though he had said that God would not suffer them any longer to contaminate the Holy Land, which had been given them as an heritage, on the condition that they acknowledged him as the only true God. God had now, for a long time, borne with the Israelites though they had never ceased to pollute his land with superstitions. He comes now to cleanse it. "I will cause you, he says, to migrate beyond Damascus"; for they thought that enemies were driven, by means of that fortress, from the whole country, and they took shelter there as in a quiet nest. The expression would have otherwise no meaning, and this is what interpreters have not noticed. They say, "I will cause you to migrate beyond Damascus" that is, to a far country; but why did the Prophet mention Damascus? This reason ought to be observed. It was because the Israelites thought that all the attacks of enemies would be prevented by having the city Damascus as their defense, which they supposed was impregnable. "That fortress," the Lord says, "will not prevent me from taking you away, and removing you as far as the Assyrians." We now see what the Prophet means, and why he expressly added the name of Damascus. It follows, "The God of hosts is his name." Here the Prophet confirms his threatening, lest hypocrites should think that he did not speak in earnest: for we know how readily they flattered themselves; and when the Lord fulminated, they remained secure. Hence the Prophet, that he might strike terror, says, that the speaker is the God of hosts, as though he said, "Ye cannot hope to escape the vengeance which God now denounces on you; for his power is infinite, he is the Lord of hosts. See then that he is prepared to destroy you except ye timely repent." This is the meaning. I will not now proceed farther. Prayer. Grant, Almighty God, that as you see us to be so prone to corrupt superstitions, and that we are with so much difficulty restrained by your word, - O grant, that we being confirmed by your Spirit, may never turn aside either to the right hand or to the left, but be ever attentive to thee alone, and not worship thee presumptuously, nor pollute your worship with our outward pomps, but call on you with a sincere heart, and, relying on your aid, flee to thee in all our necessities, and never abuse your holy name, which you have designed to be engraven on us, but be conformed to the image of your Son, that you may be to us truly a Father, and that we may be your children, in the name of the same Christ our Lord. Amen. Chapter 6. Sixty-first lecture Amos 6:1 Woe 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! The Prophet now directs his discourse not only to the Israelites, to whom he was especially given as an instructor and teacher, but includes the Jews also: and yet he addresses not all indiscriminately, but only the chief men, who were intent on their pleasures, as though they were exempt from the common miseries: for he does not, as many suppose, reprove here luxury and pride only; but we must remember a fact connected with their case, - that they were not awakened by God's judgments; when God severely punished the sins of the people, the chief men remained ever heedlessly in their own dregs. This security is now condemned by our Prophet. And this is a very common evil, as we may see, in the present day. For when the Lord afflicts a country with war or with famine, the rich make great gain of such evils. They abuse the scourges of God; for we see merchants getting rich in the midst of wars, inasmuch as they scrape together a booty from every quarter. For they who carry on war are forced to borrow money, and also the peasants and mechanics, that they may pay taxes; and then, that they may live, they are obliged to make unjust conditions: thus the rich increase in wealth. They also who are in authority, and in favor at the court of princes, make more gain in wars, in famine, and in other calamities, than during times of peace and prosperity: for when peace nourishes, the state of things is then more equable; but when the poor are burdened, the rest grow fat. And this is the evil now noticed by the Prophet. Hence he pronounces here a curse on the secure and those at ease; not that it is an evil thing, or in itself displeasing to God, when any one quietly enjoys his leisure; but, not to be moved, when the Lord openly shows himself to be displeased and angry, when his scourges are manifestly inflicted, but to indulge ourselves more in pleasures, - this is to provoke him, as it were, designedly. The secure, then, and the presumptuous the Prophet here condemns, for it became them to humble themselves when they saw that God was incensed against them. They were not indeed more just than the multitude; and when God treated the common people with such severity, ought not the chiefs to have looked to themselves, and have examined their own life? As they did not do this, but made themselves drunk with pleasures, and put far off every fear and thought that the scourges of God were nothing to them, - this was a contempt deservedly condemned by the Prophet. We see that God was in the same manner greatly displeased, as it is recorded in Isaiah: when he called them to mourning, they sang with the harp, and, according to their custom, feasted sumptuously and joyfully, (Isa. 23: 12.) As then they thus persevered in their indulgences, the Lord became extremely angry; for it was, as though they avowedly despised him and scorned all his threatening. We now observe the design of the Prophet, which interpreters have not sufficiently noticed. It behaves us indeed ever to keep in view these scourges of God, by which he began to visit the sins of the people. God can by no means endure, as I have said, such a contumacy as this, - that men should go on in the indulgence of their sins and never regard their judge and feel no guilt. Hence the Prophet says, "Woe to you who are secure in Zion, who are confident, that is, who are without any fear, on the mount of Samaria". He names here the mount of Zion and the mount of Samaria; for these were the chief cities of the two kingdoms, as we all know. The whole country had been laid waste with various calamities; the citizens of Jerusalem and of Samaria were, at the same time, wealthy; and then trusting in their strongholds, they despised God and all his judgments. This then was the security, full of contumacy, which is condemned by the Prophet. He then mentions their ingratitude: he says that these mountains had been celebrated from the beginning of the nations, and that the Israelites entered into them. God here upbraids both the Jews and Israelites with having come to a foreign possession: for they had got those cities, not by their own velour, but the Lord drove out before them the ancient inhabitants. Seeing then that they perceived not that a safe dwelling was given them there by the Lord, that they might purely worship him and submit to his government, their ingratitude was inexcusable. The Prophet then, after having inveighed against the gross and heedless security, with which the chiefs of both kingdoms were inebriated, now mentions their ingratitude: "Ye are not natives, but ye have come in, for God did go before you, for it was his will to give you this land as your possession: why then are you now so inflated with pride against him? For before your time these cities were certainly well known and celebrated; and yet this was of no avail to the natives themselves. Why then do ye not now fear the Lord's judgment and repent, when he threatens you? Yea, when he shows his scourges to you?" We now perceive the Prophet's meaning in this verse. It now follows Amos 6:2 Go to Calneh, and see; and from there go to Hamath the great: then go down to Gath of the Philistines: [be they] better than these kingdoms? Or their border greater than your border? By this representation Amos shows that there was no excuse for the Jews or the Israelites for sleeping in their sins, inasmuch as they could see, as it were in a mirror, the judgments which God brought on heathen nations. It is a singular favour, when God teaches us at the expense of others: for he could justly punish us as soon as we transgress; but this he does not, on the contrary he spares us; and at the same time he sets others before us as examples. This is, as we have said a singular favor: and this is the mode of teaching which our Prophet now adopts. He says, that Calneh and Hamath, and Gath, were remarkable evidences of God's wrath, by which the Israelites might learn, that they had no reason to rest on their wealth, to rely on their fortresses, and to think themselves free from all dangers; for as God had destroyed these cities, which seemed impregnable, so he could also cut off Jerusalem and Samaria, whenever he pleased. This is the real meaning of the Prophet.

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Some read the sentence negatively "Are not these places better than your kingdoms?" But this is not consistent with the Prophet's words. Others attend not to the object of the Prophet; for they think that the blessings of God are here compared, as though he said, "God deals more liberally with you than with the Chaldeans, the Assyrians, and the neighboring nations." For Calneh was situated in the plain of Babylon, as it is evident from Gen. 10; and Hamath was also a celebrated city, mentioned in that chapter, and in many other places; and Gath was a renowned city of the Philistines. In this opinion therefore interpreters mostly agree; that is, that there is set forth here God's bounty to the Jews and Israelites, seeing that he had favored them with a rich and fertile country, and preferred them to other nations. But this view seems not to me to be the correct one; for when a comparison is made between Calneh and Jerusalem, Babylon was no doubt the more fruitful and the more pleasant country, as we learn from all histories. The Prophet then does not speak here of the ancient condition of these places, but shows, as I have already said, that it availed these cities nothing, that they were wealthy, that they were fortified by all kinds of defenses; for God, at last, executed vengeance on them. Hence the Prophet declares that the same was now nigh the Jews and the Israelites. "What will hinder the hand of God," he says, "from delivering you to destruction? For if men could have arrested God's wrath by any fortresses, certainly Calneh and Hamath, and Gath, would have resisted by their forces; but the Lord has yet executed his vengeance on these cities, though fortified; your confidence then is nothing but infatuation, which deceives you." Jeremiah uses a similar language, when he says, 'Go to Shiloh,' (Jer. 7: 12.) He certainly does not remind the Jews, that the Lord had more splendidly adorned them than Shiloh; but he had quite a different thing in view. Shiloh had indeed been eminent, for it had long afforded a dwelling to the ark of the covenant; the sanctuary of God had been there. But at that time the place was deserted; and Jeremiah sets before the eyes of the people its sad desolation that they might know that they ought to dread the same event, except they repented; for if they hardened their necks, nothing could prevent God from dealing with them as he did before with the inhabitants of Shiloh. We now then perceive the meaning of the Prophet, when he says, "Go and pass into Calneh, and see". In bidding them to see, he no doubt refers to the dreadful change which had taken place there. For Calneh had been a strongly fortified city, and possessed supreme power; and the neighboring country was also no less pleasant than fruitful: but it was now a solitary place; for Babylon, as it is well known, had swallowed up Calneh. Since then the place afforded such a spectacle, the Prophet rightly says, "Pass over into Calneh, and see"; that is consider, as in a mirror, what men can gain by their pride and haughtiness, when they harden themselves against God: for this was the cause of destruction to that celebrated city. "From thence, he says, go to Hamath", "rabah", the great; which was a well-known city of Assyria; and see there, "How has it happened that a city so famous was entirely overthrown, except that the Lord could not endure so great a perverseness? As they had abused his patience, he at length executed his vengeance. The same thing also happened to your neighbors." For the Jews and the Israelites were not far distant from Gath. Now then since there were so many evidences of God's wrath before their eyes, justly does the Prophet here inveigh against their want of thought, inasmuch as they feared not God's judgment, which was nigh at hand. Are they then better? that is, is the condition of these cities better than that of the two kingdoms, Judah and Israel? and then, "Is their border larger than your border?" They have indeed been reduced to such straits, that they even pay tribute for their houses, whereas formerly they occupied a wide extent of country, and ruled, as it were, with extended wings, far and wide: but God has taken away those territories: for all these cities are become tributaries. See, he says, Is their border larger than your border? It now follows Amos 6:3 You that put far away the evil day, and cause the seat of violence to come near; The Prophet here reproves the Jews and Israelites for another crime, - that they had often provoked God's wrath, and ceased not by their sins to call forth new punishments, and in the meantime rejected, through their haughtiness and obstinacy, all his threatening, as if they were vain, and would never be executed on them. We must ever remember what I have said before, - that the Prophet speaks not here of the whole people, but of the chiefs; for the expression, that they drew nigh the throne of iniquity could not have been applied to the common people. This discourse then was addressed particularly to the judges and counselors, and those who were in power in both kingdoms, in Judah as well as in Israel. But it is a remarkable saying, that they "drove far off the evil day, while they drew nigh the throne of iniquity", or of violence; as though he said, "Ye seek for yourselves a fever by your intemperance, and yet ye drive it far off, as drunken men are wont to do, who swallow down wine without any moderation; and when a physician comes or one more moderate, and warns them not to indulge in excess, they ridicule all their forebodings: 'What! will a fever seize on me? I am wholly free from fever; I am indeed accustomed to drink wine.'" Such are ungodly men, when they provoke God's wrath as it were designedly, and at the same time scorn all threatening, as though they were safe through some special privilege. We now then see what the Prophet had in view by saying, that they drove far the evil day, and yet drew nigh the throne of iniquity. He means, that they drew nigh the throne of iniquity, when the judges strengthened themselves in their tyranny, and took the liberty to steal, to rob, to plunder, to oppress. When therefore they thus hardened themselves in all kinds of licentiousness, they then drew nigh the throne of iniquity. And they put away the evil day, because they were touched by no alarm; for when the Prophets denounced God's vengeance, they regarded it as a fable. In short, Amos charges here the principal men of the two kingdoms with two crimes, - that they ceased not to provoke continually the wrath of God by subverting and casting under foot all equity, and by ruling the people in a tyrannical and haughty manner - and that, in the mean time, they heedlessly despised all threatening, prolonged time, and promised impunity to themselves: even when God seriously and sharply addressed them, they still thought that the evil day was not nigh. Passages of this kind meet us everywhere in the Prophets, in which they show their indignation at this kind of heedlessness, when hypocrites putting off every feeling of grief, as though they had fascinated themselves, laughed to scorn all the Prophets, because they thought that the hand of God was far removed from them. Thus they are spoken of by Isaiah, as saying, 'Let us eat and drink, since we must die,' (Isa. 23: 13.) They indeed thought that the Prophets did not seriously threaten them; but they regarded the mention of a near destruction as an empty bugbear. We now then understand what the Prophet meant. It follows Amos 6:4 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; Amos still pursues the reproof we have noticed at the beginning of the chapter, - that the chief men, of whom he speaks, cast away from them all cares and anxieties, and indulged in pleasures, while the whole country was miserably distressed. We must ever bear in mind what I have already said, - that luxury is not simply reprehended by the Prophet, as some incorrectly think, without sufficiently considering what is said, for it is not what the Prophet treats of; but he upbraids the Israelites for setting up an iron neck against God's judgments, yea, for shamelessly trifling with God, while he was endeavoring to lead them by degrees to repentance. The Prophet complains that nothing availed with them. He then says, first, that they slept on ivory beds. To use ivory beds was not in itself bad, except that excess is ever to be condemned; for, when we give up ourselves to pomps and pleasures, we certainly are not then free from sin: indeed, every desire for present things, which exceeds moderation, is ever justly reprehensible. And when men greedily seek splendor and display, or become ambitious and proud, or are given to delicacies, they are guilty of vices ever condemned by God. But it might be, that one used an ivory bed, who was yet willing to lie on the ground: for we know that there was then a great abundance of ivory, and that it was commonly used in Asia. Italy formerly knew not what it was to use a bed of ivory, that is, before the victory of Lucius Scipio: but after the king Antiochus was conquered, then Italy freely used ivory beds and fineries; and thus luxury broke down their courage and effeminated them. I will come now to our Prophet: it might have been that ivory was not then so valuable in Judea: they might then have used ivory beds without blame. But Amos ever regards the miseries of those times. The rich then ought to have given up all their luxuries, and to have betaken themselves to dust and ashes, when they saw that God was incensed with them, when they saw that the fire of his vengeance was kindled. We now then perceive why Amos was so indignant against those who slept on ivory beds. He adds, "And who extend themselves on their beds": for "sarach" is properly to extend; it means also to become fetid; and further, it means to be superfluous; and therefore some render the words, "upon ivory beds and superfluities;" but this is strained, and agrees not with what follows, upon their couches. The Prophet then, I have no doubt, points out here the manners of those who so heedlessly indulged themselves: "Ye extend," he says, "your legs and your arms on your couches, as idle men, accustomed to indulgences, are wont to do. But the Lord will awaken you in a new way; his scourges ought to have roused you, but ye remain asleep. Hence, since

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God could not terrify you by his rods, nothing more remains but to draw you forth against your will to be punished." This was the reason why the Prophet said that they extended themselves on their couches. "Ye eat also the lambs from the flock, and the calves from the midst of the rich pasture", or of the stall. I prefer taking "marbek" for folds. Since then they loved fat meat, the Prophet reproves this luxury: he had indeed in view, as it has been already said, the then calamitous time; for if the rich had in their usual way feasted, and had even taken fat meat, they would not have deserved so severe a punishment: but when the Lord called them to mourning, and when the signals of his wrath spread horror all around, it was a stupidity not to be endured, for them to continue their indulgences, which they ought, on the contrary, to have renounced. Indeed, this passage agrees with that of Isaiah, to which I have already referred. It now follows Amos 6:5 That chant to the sound of the viol, [and] invent to themselves instruments of music, like David; The word "parat" means to divide; so some explain it, and derive it from the clusters which remain after the vintage, because there are not then thick grapes, but a cluster here and there, and a great distance between: hence they think that the participle "haportim" is to be taken here metaphorically as meaning to divide by marks, as music has its various notes; for except there be a distinct variety in singing, the sound would be confused, and would produce no pleasing effect. "Who sing then with the harps and have invented for themselves, after the example of David, musical instruments". The Prophet still continues his discourse, and shows that these men lived sumptuously; as though they did not belong to the common class, they delighted themselves, against God's will, not only in the common mode of living, but even sought new pleasures, as if they were continually at marriage feasts, or celebrating birthdays. As then they had no season for mourning, they pursued their own indulgences; and this is what the Prophet now reprehends. If then anyone thinks that music is in these words condemned, he is much deceived, as it appears from the context. Indeed, the Prophet never dealt so rigidly with that people, but he ever kept to this point - that they were extremely torpid, nay, destitute of common sense, who perceived not that God showed himself angry with them, in order that they might flee immediately to the standard of repentance and humbly deprecate, with mourning, the wrath of God, as they ought to have done. It was therefore meet ever to set before them Gods wrath, which ought to have humbled the Jews and the Israelites, inasmuch as they ever obstinately set up against God their own indifference. In saying that after the example of David they invented for themselves musical instruments, he no doubt greatly aggravated their sin by this comparison: for it is not likely that they had abused this pretext, as hypocrites do, who are wont to boast of the examples of the saints, when they seek to disguise their own vices, - "What!" some will say, "Did not David use musical instruments?" Others will say, "Had not Solomon very splendid palaces?" And some will add, "Had not Abraham a company of servants in his house?" So every one lays hold on what may avail for an excuse: and thus the examples of the saints are absurdly referred to by many. But it seems not probable that this was done by those whom Amos now addresses: but, on the contrary, he appears sharply to reprove them for provoking God's wrath by self indulgence, and for manifesting their perverseness, while David employed musical instruments in the exercises of religion, to raise up his mind to God. no doubt, David, when in a peaceful state, after having been delivered from all dangers, could also amuse himself: but he applied musical instruments to another purpose - to sound forth the praises of God in the temple, that thereby he and other godly persons might together elevate their thoughts to a religious devotion. While David then, even in a state of peace and prosperity, did not allow his mind to become sunk in vain self-indulgences, these men, when God appeared angry, when he spread terror by so many tokens of his vengeance, yet dared contumaciously to follow their own ways, so that they left off nothing of their usual pomp and of their accustomed pleasures. We now see the design of the comparison which the Prophet makes: He aggravates, I have no doubt, their sin, because they regarded not the example of David, but transferred musical instruments to serve the purpose of gross and beastly indulgences, and thus they did when God was opposed to them, when he had begun to terrify them by his vengeance. Let us proceed Amos 6:6,7 That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph. Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed. Amos now reproaches the chiefs of both kingdoms for drinking wine in bowls, that is, in vessels either elegantly formed or precious. Some think "silver" to be understood "in vessels of silver:" but there is no need of regarding any thing as understood in the Prophet's words. The meaning is, that those men were sufficiently convicted of brutish stupidity, inasmuch as they did not forsake their indulgences, when God manifested his terrible vengeance. Since God then did thus what tended to humble them, their madness and blindness were conspicuous enough; for they indulged themselves, they drank wine according to their usual custom, when they ought to have betaken themselves, as we have said, to fasting, lamentation, and mourning, to sackcloth and ashes. They drank "wine in bowls", and further, they anointed themselves with the chief ointments". Christ, we know, was anointed at least twice, (Luke 7: 38; Matth. 26: 7) and this practice was not blamed in David, nor in king Hezekiah, nor in others. Since then anointing was not in itself sinful, we see that the Prophet must have something particular in view. He meant to show, that when God manifested tokens of his wrath, nothing then remained for those who were conscious of having done evil, but humbly to abstain, like guilty persons, from all indulgences, that they might, by fasting and mourning, excite the mercy of God: as the Israelites had not done this, the Prophet expostulated with them. There is no need of seeking, any other interpretation of this place. For he immediately subjoins, that they "grieved not for the bruising of Joseph". These words are to be read in connection with the former, and ought to be applied to the whole discourse. The Prophet then does not specifically blame the Jews and Israelites because they drank wine in bowls, because they anointed themselves with the best and most precious ointment, because they reposed on ivory beds, because they extended themselves on their couches, because they ate the best meat; but because they securely indulged in such delights, and grieved not for the distress of their brethren, for God had miserably afflicted the whole kingdom before their eyes. How much had four tribes already suffered? and how much the whole land and those who lived in the country? Ought God to have spared any longer these chiefs? It is indeed certain, that those who were still free from these calamities were especially culpable. Since then they did not consider the wrath of God, which was evident enough before their eyes, it was a proof of stupidity wholly insane, and showed them who still indulged themselves to have been utterly besides themselves. We now then understand the full meaning of the Prophet; and hence he says, "They shall emigrate at the head of the emigrants", that is, "when there shall be an emigration, they shall be the first in order of time. I have hitherto indulgently spared you; but as I see that you have abused my forbearance, ye shall certainly be the forerunners of others; for ye shall go first into captivity. And my rigor shall begin with you, because I see that I have hitherto lost all my labour in attempting, kindly and paternally to call you to repentance. Ye shall now then migrate at the head of the emigrants." "And come shall the mourning of those who extend themselves, "seruchim"; that is, "Ye indeed lie down, (as he had said before,) you extend yourselves on your couches; but mourning shall come to you. You think that you can escape punishment, when ye repose quietly on your beds; but though your chambers be closed, though ye move not a finger, yet mourning shall come to you." We now see the connection between the words, mourning and resting in idleness and indulgence. The word "sarach" means indeed properly to recumb; and hence some render the passage, "Mourning shall rest on you:" but the more received meaning is, Mourning shall come on you while recumbing. Though then they stretched out themselves on their beds, that they might pleasantly and softly recumb and rest themselves, yet mourning would come to them, that is, would enter into their chambers. Prayer. Grant, Almighty God, that since you show yourself on this day to be justly offended with us, and our own consciences reprove us, inasmuch as dreadful tokens appear, by which we may learn how much and in how many ways we have provoked your wrath, - O grand, that we may be really touched with the consciousness of our evils, and being afflicted in our hearts, may be so humbled, that without any outward affliction, we may wholly submit ourselves to be reproved by you, and at the same time flee to that mercy which is laid up for us, and which you daily offer to us in Christ Jesus our Lord. Amen. Lecture Sixty-second. Amos 6:8 The Lord GOD hath sworn by himself, says 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.

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God here declares that he would not desist, because he had hitherto loaded his people with many benefits: for he had now changed his purpose, so that he would no longer continue his favors. And this was designedly added by the Prophet; for hypocrites, we know, grow hardened, when they consider what dignity had been conferred on them; for they think their possessions to be firm and perpetual: hence they become haughty towards God. Since then hypocrites act thus foolishly, the Prophet justly says that it would avail them nothing, that they had hitherto excelled in many endowments for God no longer regarded their excellency. The word "ga'on" means in Hebrew pride and also excellency; but it is to be taken here in a good sense, as it is in many other places. In Isaiah 2, it cannot be taken otherwise than for glory, for it is applied to God. So also in Psalm 47: 'The glory of Jacob, whom I loved; he had fixed the inheritance of God.' The gifts of God ever deserve praise: hence the Prophet in this place inveighs not against pride; but, on the contrary, he shows that the Israelites were deceived; for they set up their excellency and nobility in opposition to God, as though they were to be thus exempt from all punishment. God then says that he had now rejected this excellency, which yet was his gift; but as the Israelites had abused his benefits, they were therefore to be esteemed of no account. The meaning then is, - that there is no acceptance of persons before God, that the dignity which had been conferred on the people of Israel was now of no moment; for it was a mere mask: they were unworthy of adoption, they were unworthy of the priesthood and kingdom. It was then the same as if the Prophet had said, "I will judge you as the common people and heathens; for your dignity, of which ye are stripped, is now of no account with me." They had indeed long before departed from God; they were therefore wholly unworthy of being owned by God as his inheritance. I detest then the excellency of Jacob, and his palaces; that is, all the wealth with which they have been hitherto adorned. But the Prophet does not take either palaces or excellency in a bad sense; on the contrary, he shows that God's blessings are no safeguards to the wicked, so as to avoid the judgment which they deserve. He afterwards adds, "I will deliver up the city and its fulness"; that is, "Though ye are now full of wealth, I will empty you of all your abundance". Hence, "I will deliver up the city together with its fulness", that is, its opulence. But that this threatening might not be slighted, the Prophet confirms it by interposing an oath. Hence he says, that God had sworn. And as we know that God's name is precious to him, it is certain that it was not in vain adduced here, but on account of the hardness and contumacy of those who were wont to set at nought a11 the prophecies, and were wont in particular to regard as nothing all threatenings. This was the reason why the Prophet wished thus to ratify what he had said: it was, that hypocrites might understand that they could not escape the vengeance which he had denounced. The form o, swearing, as it is, may seem apparently improper; but God in this place puts on the character of man, as he does often in other places. He swears by his soul, that is, by his life, as though he were one of mankind. But we ought to accustom ourselves to such forms, in which God familiarly accommodates himself to our capacities: for what Hilary philosophizes about the soul, as though God the Father swore by his own wisdom, is frivolous: that good man certainly exposed his own doctrine to ridicule, while he was attempting to refute the Arians. "God the Father, he says, swears by his own wisdom. Now he who is wont to swear by himself, could not swear by an inferior; but wisdom is the only begotten Son of God: hence it follows, that the Son is equal to the Father." These things at first sight seem plausible; but they are puerile trifles. Let it then be observed, that God borrows from men this mode of swearing; as though he said, "If men be believed when swearing by their life, which yet is evanescent, of how much greater weight must that oath be, by which I pledge my own life?" Since God thus speaks, surely the whole world ought to tremble. We now apprehend the Prophet's design. Let us go on Amos 6:9 And it shall come to pass, if there remain ten men in one house, that they shall die. The Prophet here amplifies the calamity, which was nigh the people; as though he had said, that God would not now take moderate vengeance on that reprobate people, for he did nothing by dealing moderately with them: there was therefore nigh at hand the heaviest vengeance, which would reduce the people to nothing. This is the import of the Prophet's words when he says, that "ten, if remaining in the same house, would die". But in naming ten survivors, he intimates that a slaughter had preceded, which had taken away either the half or at least some part of the family, since ten remained. At the same time this number shows how severe and dreadful a judgment of God awaited that people, that "ten" would be taken away together. But it rarely happens, even when a direful pestilence prevails, that so numerous a family entirely perishes; when three out of four, or six or five out of eight, are taken away, it is a diminution which usually greatly terrifies men: but when ten are taken away together, and no one is left, it is an evidence of an awful vengeance. We see then that the Prophet here denounces on the people utter ruin, for they could not be reformed by milder punishments: when God tried to recall them to a sane mind, he effected nothing. There was therefore no remedy for their desperate diseases: it was hence necessary entirely to take away those who were thus incurable. Perish then shall the ten, who shall remain in one house. It follows Amos 6:10 And a man's uncle shall take him up, and get him ready for burial, 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 you? And he shall say, No. Then shall he say, Hold your tongue: for we may not make mention of the name of the LORD. In the beginning of the verse the Prophet expresses more clearly what he had just said, - that the pestilence would be so severe as to consume the whole family: for when he speaks of an uncle coming to bury the dead, he shows, that unless neighbors performed their duty, bodies would remain without the honor of a burial: but this never happened, except during extreme devastation; for though the pestilence destroyed many in the same city, there were yet always some who buried the dead. When therefore it was necessary for uncles to perform this office, it was evident how great the calamity would be. This the Prophet meant to express in these words, "His uncle shall take him away"; that is, his uncle shall take away each of the dead. But this office, being servile, as I have said, was wont to be committed to mercenaries; and when a father or an uncle was constrained to do this, it was a proof of great confusion. An uncle then shall come and take him away. "Sharaph" means to burn; it is written here with "samech", but the change of "shin" into "samech" is well known. Hence, many render the words, "and shall burn him in order to take away his bones"; and this interpretation seems to suit the place. Then it is, "he will burn him, that he may carry his bones out of the house". Dead bodies, as it is well known, were usually carried forth and burnt publicly. But as one man could not carry out a dead body especially an old man, and Amos mentions an uncle, he says, that another plan would be necessary, that the uncle would burn his nephews at home, that he might have the bones only to carry out, as he could not carry forth their dead bodies. This seems to me to be the real meaning of the Prophet. For they who explain this of a maternal uncle, have no reason on their side: it was enough to mention one only when men were so few. If indeed a maternal uncle be added to the paternal one, a great number of men would seem to have been still remaining. But when mention is made only of one uncle, this circumstance agrees best with what I have stated. An uncle shall come, he shall take him; and then, he will burn him that he may carry forth his bones. The bones could be easier carried out when the body was burnt, for the burden was not so heavy. We now then perceive the meaning of the words. It follows, "And he will say to him who shall be at the sides of the house". By the sides of the house, understand the next dwellings. He will then inquire, "Is there yet any one with thee?" that is, Is any one of thy neighbors alive? We cannot indeed explain the sides of the house as meaning the inner parts of the house, except one understands a reference to be made to strangers or lodgers, as though the Prophet said, "If there will be any lodger, he will seek retreat in some corner of the house." Then the uncle, when the whole house had become desolate, should he by chance meet a guest, says, "Is there any one with thee? And he shall say, There is an end", or a decay. Though there be some ambiguity in the words, we yet see what the Prophet meant, and what he had in view. He indeed confirms what he had previously declared in the person of God, which was, - that though ten remained alive in one house, yet all of them would die together, so that there would not be, no not one survivor; for the uncle, on inquiring respecting his nephews, whether any remained, would hear, that there was an end, that all had perished together. Now, the design of these words was to strike men with terror; for we know how great their stupidity is, as long as God spares them: but when they feel his hand, they then dread, though they are not moved by any threatenings. This, then, is the reason why the Prophet denounces here at large on the Israelites the dreadful judgment, which they would not dread, being, as we have seen, extremely secure and thoughtless. It follows, "And he will say; Be silent; for it is not meet to mention the name of Jehovah". This place is differently explained. Some think that their extreme wickedness is here noticed, that those who died, even in their last moments, would not mention the name of God. They thus then expound the words, - "Be silent," as though it were the expression of one indignant or of one who denied God. Be silent, then; for they remembered not the name of God, that is, those whom God would have humbled, repented not of their perverseness; even death itself could not bring them to the right way. Others give this exposition: "Be silent, for it is not meet to

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mention the name of God"; that is, "What can God's name do to us? For we abhor it as a bad and an unhappy omen; for God brings us no joy". The wicked dread the name of God, and wish it to be wholly obliterated. But it seems to me that the Prophet's design is, which interpreters have not sufficiently weighed. We first find that the hypocrites, whom he reproves, boasted of God's name; for they said in adversity that it was the day of the Lord, as though they expected a change for the better. The Prophet now says, that the time would come when this boasting would cease, for they would perceive that God was offended with them, and they would no longer falsely pretend his name, as they had been wont to do. There is then a contrast to be understood between what is here said, and what is said in a former verse. The Prophet had previously inveighed against their rash vaunting, when they pretended the name of God without any shame, "O! we are God's people, we are a holy nation, we are God's heritage". As, then, they were become thus arrogant, and yet had cast away God far from them, the Prophet now says, "These delusions shall then cease, by which ye now deceive yourselves; God will not suffer you wickedly to abuse his name, as we have ever hitherto done; and ye still go on in this iniquity. Ye shall at that time," he says, "be silent respecting God's name; yea, it will be a dread to you." We now apprehend the Prophet's object: he means that such would be the grievousness of this last calamity, that the Israelites would really find that God was an enemy incensed against them, so that they would cast aside the false glorying which filled them with pride; yea, that they would dread the very name of God, for they would know that nothing would be better for them than to be hid from his presence. As it is said of the reprobate, 'They will say to the mountains, Cover us; and to the hills, Bury us,' (Rev. 6: 16) so also in this place, the Prophet says, that when hypocrites shall be struck and seriously frightened by God's judgments, their false vauntings will continue no longer; for they would find that to be near God is to be near destruction. Be silent, then, for there is no reason for us to remember the name of Jehovah. It follows Amos 6:11 For, behold, the LORD commands, and he will smite the great house with breaches, and the little house with clefts. This verse is added only to confirm the former sentence. The Prophet indeed intimates, that the common people, as well as the chiefs, in vain trusted in their quiet state; for the Lord would destroy them all together, from the highest to the lowest. Behold, Jehovah, he says, commands by using the word commands, he means, that God had many reasons why he should take away and destroy them all. But he goes farther than this, and intimates that their destruction was dependent on the sole will of God; as though he said, "Though the Lord may not send for ministers of vengeance, though he may not prepare great forces, yet his word only, whenever it shall go forth, will consume you all." We now then perceive what the Prophet means by the word "commands." He afterwards adds, "He will smite the great house with confusions", or, according to some, with breaking. "Rasas" means properly to mingle. The Prophet therefore, I doubt not, refers here to those dreadful falls which commonly happen to great and splendid palaces. When a cottage is overturned so great a ruin is not occasioned by its weight; nay, when its ruin begins to appear, fragments fall down one after another, so that the whole work falls without any violence. This, I say, is the case with small and common houses; but when there is a great building, its downfall is tremendous. I am therefore inclined to render the word "confusion," and the difference between small and great houses will then be more evident. Great houses then shall be smitten with confusions, but small houses shall be smitten with fissures or clefts. But yet, as I have already reminded you, the Prophet means that there would be a ruin, both to the principal men and to the common people, so that they would all perish, from the least to the greatest. We hence learn how great was the corruption of that people; for God punishes none but the wicked. It then follows that equity was everywhere subverted and that all orders of men were become vicious and corrupt. It follows Amos 6:12 Shall horses run upon the rock? Will [one] plow [there] with oxen? For you have turned judgment into gall, and the fruit of9righteousness into hemlock: This verse interpreters misrepresent; for some think that the Prophet, by these figurative expressions, means, that the people were wholly unprofitable as to anything good; as some one says, "The slothful ox wishes for the saddle, the horse wishes to plough." They therefore suppose that this is the meaning of the words, "Ye are no more fitted to lead a good life than a horse is to run on a rock, or an ox to plough on a rock." Others think that the Prophet complains that the order of things was subverted as though he said, "Ye have alike confounded all equity government, and justice. In short, ye have subverted all right; as when one tries to ride swiftly over a high rock, or attempts to plough there, which is contrary to the nature of things: ye are therefore become monsters." Others, again, understand that the Prophet here complains that he had lost all his labour; for he had been singing, according to the common proverb, to the deaf. "What do I effect as to this iron generation? It is the same as if one tried to ride on the rock, to mount a rock on a swift horse; or as if one attempted to plough there; both which are impossible. So now, when I address stupid men, there is no fruit to my labour, and no advantage is gained." But let us see whether a fitter and a more suitable meaning can be elicited. We have already observed how secure the Israelites were; for they thought that God was, in a manner, bound to them, for he had pledged his faith to be a father to them. This adoption of God puffed up their hearts. The Prophet now reproves this presumptuous security; and, in a fitting manner, "Can a horse," he says, "run on a rock? And can an ox plough in a stony place? So there is not among you a free course to God's blessings. Ye ought indeed to have been the vineyard and the field of the Lord; justice and judgment ought to have reigned among, you but "ye have turned judgment into gall" ("r'osh", which is variously taken, but as to the sense it matters but little,) "ye have then turned judgment into gall, and righteousness into hemlock". Since then ye are so perverse, a way for God's blessings is doubtless closed up. It cannot be that the Lord will act towards you in a manner like himself; for he must necessarily be refractory towards the refractory, as he is gentle towards the gentle". The Prophet seems to me to mean this and if any one impartially considers the whole verse, he will easily find out the truth of what I have stated, namely, that the Prophet here reproves the supreme haughtiness of the Israelitic people, who thought God bound to them though, at the same time, they, as it were, designedly provoked his wrath. "Ye think", he says, "that God will be always propitious to you; whence is this confidence? Is it because he has adopted you, because he made a covenant with your fathers? True he has done so; but what sort of covenant was it? What was engaged on your part? Was it not that ye would be perfect before him? But ye have turned judgment into gall, and righteousness into hemlock. Since then ye are thus covenant-breakers, what can God now do? Do you wish him to proceed in the same course, and to bestow on you his blessings? Ye do not allow them to be bestowed. For ye are become like craggy rocks. How can God proceed in his course? How can he continue his benefits to you? He can certainly no more do so than a horse, however nimble he may be, can run swiftly on a rock or an ox plough on a rock." We now understand what the Prophet means in this place. A confirmation of this view now follows, and from this connection the truth of what I have stated will become more evident. Amos 6:13 You who rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength? This verse will seem better connected with the last, if we bear in mind the view to which I have referred: for the Prophet inveighs again against the careless contempt with which the Israelites were filled. "Ye rejoice, he says, in a thing y of nought". A thing of nought he calls those fallacies, by which they were willing to deceive, not only others, but also their own selves. For hypocrites not only falsely pretend the name of God, but also deceive themselves by self-flatteries, when they arrogate to themselves the name of Church, and the empty title of adoption and other things. We see this to be the case at this day with the Papists, who are puffed up with nothing; who not only with sacrilegious audacity twist the Word of God against us, that they may appear to be the true Church, but also harden themselves: and though they are ill at ease with themselves, they yet lull themselves asleep by such deceptions as these, "God could not have suffered his Church to err; we have indeed succeeded the apostles: and though there are among us many vices and corruptions, yet God abides with us; and all who think not with us are schismatic; nay, though we may be supported by no reasons, yet their defection is not to be borne with. Let us then continue in our own state, for the Lord approves of our hierarchy." Thus the Papists not only deal in trifles to deceive the ignorant, but also harden themselves against God. Such was the blindness of the people of Israel. Hence the Prophet here reproves them, because they rejoiced in nothing; 'In no word,' he says, for so it is; but it means that they rejoiced in nothing; for they involved themselves in mere fallacies, and thus set up their empty delusions in opposition to God and his judgments. "Who say, have we not in our own strength raised up for ourselves horns?" Horns, we know are taken in Hebrew for eminence, for strength, for elevation, or for any sort of defense. Hence the expression means the same as though they had said, "Are we not more than sufficiently fortified by our own strength?" It is however certain that they did not say this openly; but as the Prophet possessed the discernment of the Holy Spirit, he penetrated into their hearts and brought out what was hid within. We indeed know this to be the power of the word, as the apostle teaches in the fourth chapter to the Hebrews: for the word partakes of the nature of God himself, from whom it has proceeded; and as God is a searcher of hearts, so also the word penetrates to the marrow, to the inmost thoughts of men, and distinguishes between the

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feelings and the imaginations. This spiritual jurisdiction ought therefore to be noticed, when the Prophets allege against the ungodly such gross blasphemies; for it is certain that they had not actually pronounced the words used by the Prophet; but yet their pride had no other meaning, than that they had raised horns to themselves by their own strength. They were indeed separated from the Lord; in the meantime they wished to abide safe through their own power. What did they mean? They had become alienated from God, and yet they sought to be in a state of safety, and thought themselves to be beyond any danger. Whence came this privilege? For they certainly ought to have sheltered themselves under God's shadow, if they wished to be safe. But as they renounced God, and despised all his instructions, nay, as they were manifestly his enemies, whence was this safety to come, which they promised to themselves, except they sought to derive their strength from themselves? We now perceive the Prophet's design: He reproves the Israelites for being content with a false and empty title and for heedlessly despising God, and for only pretending a form of religion instead of its reality; it was this so gross a vice that he condemned in them: and he shows at the same time, that they put on horns by which they assailed God; for while they were separated from him, they promised to themselves a secure and happy state. It at length follows Amos 6:14 But, behold, I will raise up against you a nation, O house of Israel, says the LORD the God of hosts; and they shall afflict you from the entering in of Hemath unto the river of the wilderness. At last follows a denunciation, and this is the close of the chapter. God then after having seriously exposed the vices which prevailed among the people of Israel, again declares that vengeance of which he had shortly before reminded then; but with this difference only - that God now points out the kind of punishment which he would inflict on the Israelites. He had said before, 'Behold God commands;' and then he had spoken of calamity, but expressed not whence that calamity would come: but he now points it out in a special manner, "Behold he says I am raising up against you, O house of Israel, a nation, who will straiten you from the entrance into Hemath to the river", &c. The Prophet no doubt speaks here of the Assyrians, and expresses in strong terms how dreadful the war with the Assyrians would be, which was now nigh at hand; for though large was their land and country, (and being large and spacious it had many outlets,) yet the Prophet shows that there would be everywhere straits, when the Lord would raise up on high that nation. I am then stirring up a nation against you. He again calls the Lord, the God of hosts, for the same reason as before, - that they might understand that all the Assyrians were at God's disposal, and that they would stir up war whenever he gave them a signal. The Lord then shall raise up a nation, who will straighten you. In what place? He speaks not here of strait places, but of a spacious country, which, as it has been stated, had many outlets. But after the Lord had armed against them the Assyrians, all the most spacious places were made strait to them, "Ye shall be everywhere confined, so that there will be open no escape from death." Prayer. Grant, Almighty God, that since we are extremely deaf to those so many holy warnings by which you continue to recall us to yourself, and since we ever harden ourselves against those threatenings, by which you terrify us, that you may break or at least correct our hardness, - O grant, that we may, though late, yet in time, before final vengeance comes, attend to your word and submit ourselves to you, and in a teachable spirit undertake your yoke, that you may receive us into favor, and vouchsafe to us your paternal kindness, and being at length reconciled to us, you might grant us your blessings, which you have promised to all your children, who are the members of your only begotten Son our Lord. Amen. Chapter 7. Sixty-third lecture Amos 7:1-3 1 Thus has the Lord GOD shown to me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, [it was] the latter growth after the king's mowings. 2 And it came to pass, [that] when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech you: by whom shall Jacob arise? for he [is] small. 3 The LORD repented for this: It shall not be, says the LORD. Amos shows in this chapter that God had already often deferred the punishments which he had yet determined to inflict on the people; and thus he reminds the Israelites of their perverseness, inasmuch as they had abused the forbearance of God, and repented not after a long lapse of time: for God had suspended his judgments for this end - that they might willingly return to the right way, as he commonly allures men by his kindness, provided they be teachable. Since then this forbearance of God had been without fruit, Amos reproves the Israelites, though he had also another object in view: for ungodly men, we know, when God spares them and does not immediately indict the punishments they deserve, laugh at them, and harden themselves for the future, so that they fear nothing; and when the Lord threatens, and does not instantly execute his vengeance, they then especially think that all threatening are mere bugbears; and therefore they harden their minds in security and think that they can with impunity trifle with God. Inasmuch then as this obstinacy prevailed among the Israelites, the Prophet here shows in various ways, that in vain they gloried, and thus securely despised the judgment of God; for though the Lord for a time had spared them, yet the final vengeance was not far distant. This is the sum of the whole: but such expression must be considered in its order. A vision, he says, had been shown to him by the Lord; and the vision was, that God himself had formed locusts. Yet some think "yotser" to be a noun, and render it, creation; others, a swarm or a troop. But these are forced expositions. The Lord then, I doubt not, formed locusts in the Prophet's presence, which devoured all the grass. He therefore says, "when the grass began to grow", that is, "after the cuttings of the king". Here also expounders vary: some think that the shearings of the king are referred to, when the king had sheared his sheep. Others regard it as the mowing of hay; and they say, that the best grass was then cut for the use of the king, that he might feed his horses and his cattle. But these conjectures have nothing well-founded in them. I therefore doubt not, but the Prophet here calls that a royal cutting, when by a public order they began to cut their meadows. It is indeed credible that there was then some rule: as with us, no one begins the vintage at his own will, but a certain regular time is observed; so those cuttings, which were publicly done, were called royal; as the king's highway is called that which is public. But yet the Prophet, I think, refers under this figurative expression to the previous calamities, by which the people had been already reduced as to their number. But we must supply this prophecy or vision to its proper time. I doubt not, and I think that I can gather this from certain considerations, that the Prophet here compares the time which had preceded the reign of Jeroboam, the son of Joash, with the prosperous time which followed. For when Jeroboam the Second began to reign, the kingdom was laid waste, partly by hostile incursions, and partly by drought and heat, by inclement weather, or by pestilence. Since then the condition of the people, as sacred history relates, was most miserable, hence the Prophet says, that locusts had been shown to him, which devoured all the grass and standing corn: for he not only says, that locusts were formed, but also that they devoured the grass, so that nothing remained, "When they had finished, he says, to eat the grass of the earth, then I said, Lord Jehovah", &c. Thus then the Prophet shows that sure tokens of God's wrath had then already appeared, and that the people had in part been already afflicted, but yet that God had afterwards given them time for repentance. Now by locusts I understand a moderate kind of punishment. We have seen elsewhere (Joel 1) that the country had been then nearly consumed by the locusts and the cankerworms, and the like pests. But in this place the Prophet metaphorically designates hostile invasions, which had not immediately laid waste the whole country but in some measure desolated it. This was indeed manifest to all, but few viewed it as the judgment of God, as also the Lord complains, that the perverse regard not the hand of the smiter, (Isa. 10) Though then the Israelites saw their land consumed, they did not think that God was displeased with them; for ungodly men do not willingly examine themselves nor raise their eyes to heaven, when the Lord chastises them: for they would grow, as it were, stupid in their calamities rather than set before themselves the judgment of God, that they may be seriously led to repentance: this they naturally shun almost all. Hence the Prophet says that this was especially shown to him. The calamity then was known to all, and evident before the eyes of the people; but the Prophet alone, by a vision, understood that God in this manner punished the sins of the people: at the same time, the special object of the vision was, - to make the Israelites to know that the hand of God was withheld, as it were, in the middle of its work. They had seen the enemies coming, they had felt many evils; but they thought that the enemies retreated either through good fortune or some other means. They did not consider that God had spared them, which was the main thing. It was therefore shown to the prophet in a vision, that God spared his people, though he had resolved to destroy the whole land.

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And the Prophet expressly declares, that God had been pacified through his intercession and prayer: hence appears very clearly what I have already referred to, that is, that the Prophet condemns the unbelieving for having perversely trifled with God; for they regarded the threatening which they had heard from the mouth of Amos and of others as jests. Whence was this? Because God had spared them. The Prophet shows how this took place; "The Lord," he says, "had at first resolved to destroy you, but yet he waits for you, and therefore suspends his extreme vengeance, that by his kindness he may allure you to himself; and this has been done through my prayers: for though ye think me to be adverse to you, as I am constrained daily to threaten you, and as a heavenly herald to denounce war on you; I yet feel compassion for you, and wish you to be saved. There is, therefore, no reason for you to think that I am influenced by hatred or by cruelty, when I address you with so much severity: this I do necessarily on account of my office; but I am still concerned and solicitous for your safety; and of this the Lord is a witness, and the vision I now declare to you." We now see that God's servants had so ruled and moderated their feelings, that pity did not prevent them from being severe whenever their calling so required; and also, that this severity did not obliterate from their minds the feelings of compassion. Amos, as we have already seen, severely inveighed against the people, sharply reproved their vices, and daily summoned irreclaimable men to the tribune it of God: as he was so vehemently indignant on account at their vices, and as he so sharply threatened them, he might have appeared to have forgotten all compassion; but this place shows that he had not yet divested himself of pity, though he faithfully discharged his office, and was not diverted from his purpose, when he saw that he had to do with wicked and obstinate men. He was therefore severe, because God so commanded him; it was what his calling required; but at the same time he pitied the people. Let then all teachers in the Church learn to put on these two feelings - to be vehemently indignant whenever they see the worship of God profaned, to burn with zeal for God, and to show that severity which appeared in all the Prophets, whenever due order decays, - and at the same time to sympathize with miserable men, whom they see rushing headlong into destruction, and to bewail their madness, and to interpose with God as much as is in them; in such a way, however that their compassion render them not slothful or indifferent, so as to be indulgent to the sins of men. Indeed, the temper of mind which I have mentioned ought to be possessed, so that they may go forth as suppliants before God, and implore pardon for miserable and wretched men: but when they come to the people, in their new character, that they may be severe and rigid, let them remember by whom they are sent and with what commands, let them know that they are the ministers of God, who is the judge of the world, and ought not therefore to spare the people: this then is to be attended to by us. Now as to the word "repent", as applied to God, let us know, as it has been elsewhere stated, that God changes not his purpose so as to retract what he has once determined. He indeed knew what he would do before he showed the vision to his Prophet Amos: but he accommodates himself to the measure of men's understanding, when he mentions such changes. It was then the eternal purpose of God, to threaten the people, to show tokens of his displeasure, and yet to suspend for a time his vengeance, that their perverseness might be the more inexcusable. But in the meantime, as this was without advantage, he sets forth another thing - that he was already armed to execute his vengeance. God then does not relate what he had decreed, but what the Israelites deserved, and what punishment or reward was due to them. When, therefore, God begins to inflict punishment on sinners, it is as though he intended to execute fully his vengeance; he however forms a purpose in himself, but that is hid from us. As soon then as he lifts up his finger, we ought to regard it as owing to his mercy, that we are not instantly reduced to nothing; when it so happens, it is as though he changed his purpose, or as though he withheld his hand. This then ought to be borne in mind, when the prophet says, that God created locusts to devour all the grass, but that he suppliantly entreated God to put an end to this calamity. He then adds, that it repented God, not that there was any change of mind in God, but because God suddenly and beyond hope suspended the vengeance which was near at hand. It shall not then be. With regard to the clause, Be propitious, I pray; how will Jacob rise up, or who will raise up Jacob? It appears that the Prophet saw no other remedy, except the Lord, according to his infinite goodness, forgave the people, and hence he prays for pardon. In the meantime, he shows that he prayed for the Church, "Lord," he says, "thy hand does not now pursue strangers, but an elect people, thy peculiar possession:" for by the name, Jacob, the Prophet extols the covenant which God made with Abraham and the Patriarchs; as though he said, "O God, wilt thou be inexorable towards the people whom thou hast chosen and adopted, of whom thou art the Father? Remember that they are neither Babylonians, nor Egyptians, nor Assyrians, but a royal priesthood, and thy holy and peculiar people." And there is nothing that inclines God more to mercy than the recollection of his gratuitous covenant, as we have elsewhere seen. He then says, that Jacob was "small". He does not allege the worthiness of Jacob, or adduce any proof of excellency, but says that he was small; as though he said, "O Lord, you draw forth now your power against miserable creatures, who are already enfeebled enough" for he calls him small, because he had been worn out by many calamities: and hence I said, that reference is here made to that miserable time, of which Scripture records, when it declares that the free as well as the captive were reduced to extreme distress, before Jeroboam the second began to reign. Then indeed God restored his people; but short was that favour; for immediately after the death of king Jeroboam, a sedition arose, which proved ruinous to the whole kingdom: his son Zachariah, as it is well known, was slain by Shallum, (2 Kings 15.) How then will Jacob rise up? Some take the verb "yakum" in a transitive sense, "Who will raise him up?" but others think it to be a neuter verb, "How will Jacob rise up?" that is, by what means will Jacob rise up? as "mi" may be taken to mean, how, or by what means: How then will Jacob rise up? But this difference has little to do with the main point It is then enough to say, that the Prophet here speaks of the weakness of the people, that on this account God might be more ready to forgive them. It now follows Amos 7 4 Thus has the Lord GOD shown me: and, behold, the Lord GOD called to contend by fire, and it devoured the great deep, and did eat up a part. 5 Then said I, O Lord GOD, cease, I beseech you: by whom shall Jacob arise? for he [is] small. 6 The LORD repented for this: This also shall not be, says the Lord GOD. The Prophet shows that God had not once only spared the people, but that when he was again prepared for vengeance, he still willingly deferred it, that, if possible, the people might willingly recover themselves: but as all were unhealable, this forbearance of God produced no fruit. Now as to the words of the Prophet, we see that a heavier punishment is designated by the similitude of fire, than by what he said before when he spoke of locusts. We stated that by locusts is to be understood ordinarily a moderate punishment, one not so dreadful at first sight. For though the want and famine introduced by locusts, when they consume all kinds of fruit, are most grievous evils; yet fire sometimes strikes people with much greater dread. Hence the Prophet shows by mentioning fire, that God had become very indignant, having seen that the people had hardened themselves and could not be reformed by common and usual remedies. The Lord's usual mode of proceeding, as he declares everywhere in Scriptures is this: At first he tries to find whether men are capable of being healed, and applies not the most grievous punishment, but such as may be endured; but when he perceives in sinners hardness and obstinacy, he doubles and trebles the punishment, yea, as he says by Moses, he increases his judgments sevenfold (Deut. 28.) Such then was the manner which Amos now records; for God at first created the locusts, and then he kindled a fire, which consumed the great deep, and devoured their possession. The point, denoting a participial form in the word here used, shows that they are mistaken who render "yotser" creation, of which we have spoken before; for the point here corresponds with that in "yotser". In both places the Lord shows himself to be the author of punishment, which is wont to be ascribed to chance; for men imagine that evils proceed from something else rather than from God. Hence it was necessary for this to be distinctly expressed, as the Prophet does also, when he says that locusts had been created by God, and that fire had been kindled by him. God then "called to contend by fire". It was not without a design that the Prophet uses the verb "ruv", which yet expositors have not duly weighed. For he indirectly condemns the hardness of the people, inasmuch as the Lord had already not only chastised the vices of the people, but had also contended with men depraved and obstinate: as when no justice can be obtained, a litigation becomes necessary; so the Prophet says here, that God was coming prepared with fire, to contend with the stubbornness of the people. The great deep, he says, was consumed by this fire. Hence what I have already said becomes more evident, - that a more dreadful punishment is here described than in the first vision. The locusts devoured the grass only but the fire penetrates into the utmost deep; it consumes and destroys not only the surface of the earth, but burns up the very roots, yea, it descends to the centre and consumes the whole earth. They who render "chelek" a part, do not sufficiently attend to the design of the Prophet, for he concludes that the surface of the earth had been laid waste, because the very gulfs had not escaped the burning. And when the fire reaches to the very bowels of the earth, how could their possession stand, which was also exposed to the heat of the sun? We see how the earth is burnt up by heat, when the sun is scorching at Midsummer. We now perceive the Prophet's design. He adds, that God was again pacified. We must ever bear in mind the object he had in view; for ungodly men thought the Prophets to be liars, whenever God did not immediately execute the vengeance he had denounced: but Amos here reminds them, that when God defers punishment, he does not in vain threaten, but waits for men

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to repent; and that if they still go on in abusing his patience, they will have at last to feel how dreadful is the vengeance which awaits all those who thus pervert the goodness of God, who hear not God inviting them so kindly to himself. This is the meaning. It followsAmos 7 7 Thus he showed me: and, behold, the Lord stood upon a wall [made] by a plumbline, with a plumbline in his hand. 8 And the LORD said unto me, Amos, what do you see? And I said, A plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more: 9 And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword. This vision opens more clearly to us what the Prophet meant before, and what was the object of his doctrine: his intention was to show the people that what they had gained by their obstinacy was only to render God implacable, and to cause him not to spare them any longer, as he had hitherto done. The meaning is, - "God has hitherto borne with you according to his own goodness, promise not to yourselves that he will ever deal in the same manner with you; for your contumacy and waywardness has provoked him. As he sees you to be beyond measure obstinate, he must now necessarily execute on you final vengeance. There is therefore now no forgiveness provided for you; but as ye are incurable, so the Lord on his part will remain unchangeable in the rigor of his judgment, and will by no means turn to mercy." Interpreters explain this vision in various ways, and refinedly philosophize on the word, plumbline; and yet frigid are almost all their refinements. Were I disposed plausibly to handle this passage, I would say, that the plumbline is the law of God; for it prescribed to his people a regular order of things, which might serve as a plumbline; inasmuch as all things were directed according to the best rule. I might speak thus; but I am not disposed to refine in this manner; for I doubt not but that God meant only that this would be the last measuring; for he would punish his people without any remission and without any delay. We now apprehend the Prophet's meaning: but all this will become more evident from the words of the passage. "Thus he showed to me; and, behold, the Lord stood on a wall of a plumbline". The wall of a plumbline he calls that which had been formed by rule, as though he had said that it was a wall by a plumbline. God then stood on a plumbline-wall, "and a plumbline, he says, was in his hand". False then is what some interpreters say, that a plumbline was cast away by God, because he would no more perform the office of a mason in ruling his people. This is frivolous; for the Prophet testifies here expressly that a plumbline was in the hand of God. But that which follows has an important meaning: God asks his Prophet, "What sees thou, Amos?" It is probable that the Prophet was astonished at a thing so mysterious. When locusts were formed, and when there was a contention by fire, he might have easily gathered what God meant; for these visions were by no means ambiguous: but when God stood on a wall with a plumbline, this was somewhat more hard to be understood; and the probability is, that the Prophet was made to feel much astonishment, that the people might be more attentive to hear his vision, as we commonly apply our thoughts more to hidden things; for we coldly attend to what we think to be easily understood; but mysteriousness, or something difficult to be known, sharpens our minds and attention. I do not then doubt but that God made the Prophet for a time to feel amazed, with the view of increasing the attention of the people. "What then dost thou see, Amos? A plumbline", he says: but, at the same time, he knew not what was the meaning of this plumbline, or what was its design. Then God answers, "Behold, I set a plumbline in the midst of my people"; that is, I fix this to be the last rule, or the final measure, "and I will not add any more to pass by them." As God had twice leaped over the bounds of his judgment by sparing them, he says, now that the last end was come, "I will proceed no farther," he says, "in forgiving them: as when a wall is formed to the plumbline, that no part may, in the least, exceed another, but that there may be regularity throughout so also this shall be the last order; this measuring shall be true and just. I will pass by them no more." This, I have no doubt, is the real meaning of the Prophet. We now also perceive the design of the other two visions to have been to prevent the Israelites from deceiving themselves by false self-flatteries, because God was kind and favorable to them. He shows that he dealt so with them, not because they were just; for God had already begun to execute his judgments on them; and the punishments with which they had been visited were strong evidences of their crimes: for God is not without reasons angry with men, especially with his chosen people. Since then they had been already smitten once and again, the Prophet proves that they were worthy of heavier punishments; and that punishments had been mild and moderated, was to be ascribed, he says, to the indulgence of God, because he was willing to forgive his people; but that the time had now come when he would no longer pardon them; for he saw that he had to do with irreclaimable obstinacy. This is the meaning. It now follows, "And destroyed shall be the high places of Isaac, and overthrown shall be the sanctuaries (some render palaces) of Israel; and I will rise up against the house of Jeroboam with the sword." The Prophet here distinctly declares, that the people in vain trusted in their temples and superstitions, for by these they kindled the more against themselves the wrath of God. He would not indeed have expressly threatened the high places and the temples, unless the Israelites had provoked in this way, as I have already said, the vengeance of God against themselves, inasmuch as they had corrupted the true and lawful worship of God. "Destroyed then shall be the high places of Isaac". It may be asked, Why does he mention here the name of Isaac, which is rarely done by the Prophets? And there is also a change of one letter; for the word Isaac is commonly written with "tsade", but here it is written with "sin"; but it is well known that "sin" and "tsade" are interchangeably used. It is, however, beyond dispute, that the Prophet speaks here of the holy man Isaac; and the reason seems to be plainly this, - because the Israelites absurdly pretended to imitate their father in their superstitions; for temples, we know, had been erected where Isaac had worshipped God, and also their father Abraham and Jacob. Inasmuch then as the Israelites boasted of the examples of holy fathers, the Prophet here condemns this vain and false boasting. They who understand by the word Isaac, that the Prophet threatens the Edomites as well as the Israelites, have no reason for their opinion; but the reason which I have already mentioned is quite sufficient. We indeed know, that the Israelites had ever in their mouths the examples of the fathers, like the woman of Samaria, who said to Christ, 'Our fathers worshipped in this mountain,' (John 4: 22.) So also the Israelites were wont formerly to allege, that the holy patriarchs worshipped God in those places, - that God appeared in Bethel to holy Jacob, and also that in other places altars were built. Being armed with the examples of the fathers, they thought them to be their shield. The case is the same with the Papists in our day; when they hear of anything as having been done by the fathers, they instantly lay hold on it; but these are vain excuses. Like them were also the Israelites; hence the Prophet says, "Behold, you gain nothing by this fallacious pretence; for destroyed shall be the high places of Isaac, even those which are now covered by an honorable name: and at the same time the temples or palaces of "Israel shall be overthrown. "And I will rise against the house of Jeroboam with the sword". We learn from this last clause that things were then, as we have stated elsewhere, in a prosperous state in the kingdom of Israel, though God had in various ways wasted it before Jeroboam: but they had been ever obstinate. He afterwards restored them to a better condition; for the state of the people greatly improved under Jeroboam: he recovered many cities enlarged the borders of his kingdoms and then the people, in their affluence began to grow wanton against God. As then the Prophet thus saw that they abused God's goodness, he denounced destruction on Jeroboam; hence he says, Against the house of Jeroboam I will rise up with the sword; that is, "I will begin to execute my judgment on the offspring of the king himself; though I may spare him, yet his posterity shall not escape my hand." Prayer. Almighty God, since you suspended your hand in chastising us, that except we be wholly blind and stupid, we must acknowledge that we are spared in order that we may willingly return to you, and that being allured by the gentleness of your forbearance, we may submit ourselves to you in willing obedience, - O grant, that we may not harden our hearts, nor be slow, nor slothful, nor even backward to repent, when you defer extreme punishment, but strive to anticipate your final vengeance, and so submit ourselves to you, that we may be pardoned while it is time, and so hasten to offer our hearts whole and sincere to you, and so repent, while urged by extreme danger, that there may not remain any hidden hypocrisy in our hearts, but that we may in such a way search every faculty of our soul, that you may become to us a real and faithful witness of that integrity which you require of all who return to you to obtain pardon through Jesus Christ our Lord. Amen. Sixty-fourth lecture Amos 7 10 Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against you in the midst of the house of Israel: the land is not able to bear all his words. 11 For thus says Amos, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land. 12 Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there. 13 But prophesy not again any more at Bethel: for it [is] the king's chapel, and it [is] the king's court.

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The Prophet here relates the device by which Satan attempted to depress his mind, that he might not go on in the discharge of his prophetic office. He says, that Amaziah had sent to the king to induce him to adopt some severe measure; for he pretended that as Amos scattered words full of sedition, and made turbulent speeches, the affairs of the king could not be carried on, except the king in due time prevented him: and besides, the same Amaziah said, that nothing could be better for the Prophet than to flee into the land of Judah, as he might live in safety there; for he had incurred great danger in having dared to prophesy against the king. It hence appears that Amaziah was a perfidious and cunning man, but not so bloody as to attempt openly anything serious against the Prophet's life; unless perhaps he thought that this could not be done, and gave this advice, not so much through his kindness, as that the thing was impracticable: and this second supposition is probable from the words of the passage. For, in the first place the Prophet saye, that Amaziah had sent to the king. He then tried whether he could excite the king's mind to persecute Amos. It may be that his design did succeed: hence he undertook what in the second place is related, that is, he called the Prophet to himself, and tried to frighten him, and drive him by fear from the land of Israel, that he might no longer be troublesome to them. But we must, in the first place, notice the motive by which this Amaziah was influenced, when he endeavored so much, by any means possible, to banish the Prophet from the kingdom of Israel. It is certainly not credible that he was influenced by what he pretended to the king, that there was a danger of sedition; but it was a pretence cunningly made. Amaziah then had a care for his own advantage, as we see to be the case in our day with cardinals and milted bishops who frequent the courts of princes, and do not honestly profess what their designs are; for they see that their tyranny cannot stand unless the gospel be abolished; they see that our doctrine threatens to become a cold and even an ice to their kitchens; and then they see that they can be of no account in the world, except they crush us. And what do they at the same time pretend? That our doctrine cannot be received without producing a change in the whole world, without ruin to the whole civil order, without depriving kings of their power and dignity. It is then by these malicious artifices that they gain favor to themselves. Such was the device of Amaziah, and such was his manoeuvre in opposing the Prophet Amos. "Behold", he sags to the king, "he has conspired against thee". "Kashar" is to bind, but, by a metaphor, it signifies to conspire: Conspired then has Amos against thee. But who speaks? Amaziah; and the Prophet omits not the title of Amaziah; for he says that he was the priest of Bethel. He might have only said, "Amaziah sent to king Jeroboam", but by mentioning that he was a priest, the Prophet shows that Amaziah did not strive for the peace of the public, as he pretended; and that this was therefore a fallacious pretence, for he fought for his own Helen, that is, he fought for his own kitchen, in short, for his living: for he would have been deprived, with disgrace, of his priesthood, and then reduced to penury and want, except he had driven away the Prophet Amos. Since then he saw that such and so great an evil was nigh him except Amos was banished, he had this object in view, and pretended another thing, and sent to the king and said ,Amos alas conspired; and he enhances the crime, "In the midst of the house of Israel". "This is not done," he says "in a corners or in some obscure place; but his doctrine is heard on all the public roads, whole cities are filled with it; in short, it burns like fire in the very bosom, in the very midst of the kingdom; and thou wilt soon find thy own house to be all in a flame, unless thou applies a remedy, yea, except thou extinguishest it." We hence see how Amaziah acted, and the reason why he so earnestly persuaded the king to give liberty no longer to the Prophet Amos. With regard to what follows, - "that the land could no longer bear his words", the sentence admits of two probable meanings. The first is, that he said, that the people, being offended with his turbulent doctrine, did now of themselves hate and detest the Prophet Amos, as a seditious man. Kings are in our day stirred on in like manner, "Why do you delay? Your subjects desire nothing so much as to extinguish this evil, and all of them will eagerly assist you: ye are in the meantime idle, and your people complain of your tardiness. They think the princes in power are unworthy of their station, since they thus suffer the ancient rites and ordinances of holy Mother Church to fall into decay." So they speak: and we may imagine the words of Amaziah to have been in the same strain, - that he stimulated the king by this artifice - that the people were prepared to do their part. The other meaning is this, The land cannot bear his words; that is, "If he goes on here with full liberty to raise tumults, as he has begun, the whole kingdom will be on the verge of ruin, for many will follow him; and when an open sedition will arise, it cannot be checked without great difficulty. We must therefore make every haste, lest Amos should get the upper; for there is already the greatest danger." As the Pharisees held a consultation, and said, 'Lest the Romans come and take away our place and nation,' (John 11: 48,) so also Amaziah might have excited the king by causing him to fear, that the land, the country, or its inhabitants, had been disturbed by the words of Amos, and that therefore it was time to put a stop to him. Such was the message of Amaziah to the king. Now our Prophet is wholly silent as to the answer of the king: it is therefore probable, either that the king was not much excited, - or that he dared not openly to take away the life of Amos; for he had probably obtained some authority among the people; and though he was hated, yet his name as a Prophet and his office were had in reverence, - or that the matter was by agreement arranged between the two enemies of sound doctrine, as flatterers often gratify kings by putting themselves in their place, and by bearing all the ill will. However this might have been, it is certainly a probable conjecture, that the king did not interfere, because he was so persuaded by the priest Amaziah, or because he feared the people, or because religion restrained him, as even the ungodly are sometimes wont to contain themselves within the bounds of moderation; not that they are touched by real fear towards God, or that they desire to embrace his true worship: they wish God to be thrust down from heaven, they wish all knowledge of religion to be obliterated; but yet they dare not pour forth their fury. Such fear then might have seized the mind of Jeroboam, that he did not tyrannically rage against the Prophet Amos. But if we regard the tendency of the words of Amaziah, he certainly wished the Prophet Amos to be immediately visited with capital punishment; for conspiracy is a crime worthy of death; and then, fear might have impelled the king to put the holy Prophet immediately to death. Amaziah therefore expected more than what he attained: and then appeared his vulpine wiliness, for he sent for the Prophet and advised him to withdraw to the land of Judah. Hence, as I said at the beginning, it is very probable that Jeroboam was not excited according to the expectation of the ungodly priest of Bethel, who at first was a cruel wild beast; but when he could not proceed openly to destroy Amos, he put on a new character; he became a fox, because he could do nothing as a raging lion. Hence follows his second attempt, "And Amaziah said to Amos", &c. I have passed over one clause in the last verse: "Amos says, By the sword shall Jeroboam die, and Israel, by migrating, shall migrate from their own land". These, in short, are two heads of accusation. Some interpreters think that Amaziah had slanderously perverted the words of the Prophet Amos; for he did not denounce death on king Jeroboam, but only on his people and posterity: but I do not insist on this. It might then be, that Amaziah did not designedly pervert the words of Amos, but only wished to excite the ill will of the king. Die then shall Jeroboam or his posterity with the sword, and Israel also, by migrating, shall migrate from their own land. We hence learn, that Amaziah was not impelled only by the last address of the Prophet Amos, but that he then discovered the hatred which he had long harbored. Amaziah therefore had been, n doubt, on his watch, and had heard what Amos daily taught, and when he thought the matter ripe, he sent to the king. Having tried this way, and found that it did not answer, he came to his second attempt, which we are now to consider. Amaziah then said to Amos, - that is, after his first proceeding disappointed him; for he did not obtain from king Jeroboam what he expected, - then Amaziah said to Amos, "Seer, go, flee to the land of Judah!" By saying Go, he intimates that he was at liberty to depart, as though he said, "Why would you willfully perish among us?" At the same time, the two clauses ought to be joined together. He says first, Go, and then, flee. When he says Go, he reminds him, as I have already said, that if he wished, he might go away, as no one prevented his departure: "Go, then, for the way is open to you." But when he says, flee, he means that he could not long remain safe there: "Except you provide for thy life, it is all over with you: flee then quickly away from us, or else you are lost." We hence see how cunningly Amaziah assailed God's Prophet. He proposed to him an easy way of saving his life; at the same time he urged him with the fear of danger, and declared that he could not remain safe, except he immediately fled. These then were the two reasons which he used as mighty engines to depress the heart of the holy Prophet. He afterwards subjoins, "And eat there thy bread". This is the third argument. He might be allowed to live in his own country, and be supplied there with sustenance; for Amos was, as we have said, one of the shepherds of Tekoa. He must then have arisen from the tribe of Judah, and he had his habitation and his relations in that kingdom. Besides, Azariah was not an ungodly king: though not one of the most perfect, he yet respected and honored the servants of God. Hence, by saying, Eat there thy bread, Amaziah means that there was a safe residence for the Prophets in the kingdom of Judah, and that they were there esteemed both by the king and by the people, and that they might live there. This is the third argument. Now follows the fourth: "If thou dost object to me, and say that you are a Prophet, and that it is neither lawful nor right in you to be silent, be a prophet there. You know that prophets are attended to in the kingdom of Judah; you may then perform your office there, and live at liberty, and without fear." We hence see four of the reasons by which Amaziah attempted to persuade the Prophet Amos to leave the people of Israel, and to go to his own kindred.

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But there follows a fifth reason: "But in Bethel prophesy no more; for the sanctuary of the king it is, and his court". Here Amaziah annoys the Prophet by another pretence, or he tries, at least, to shake his courage, by intimating that it was unbecoming to raise commotions in the kingdom of Israel, and also that, by so doing, he offended God, because Jeroboam was a divinely appointed king, and endued with the chief authority. Since then the king could, by his own right, institute new modes of worship, Amaziah here argues that it is not in the power of any one who pleased to pull down those rites which had been universally received, and then confirmed by a royal edict, but that they ought to be received without any dispute. We then perceive now the import of the whole. But it must be noticed in this place, that we must be watchful, not only against the open violence and cruelty of enemies, but also against their intrigues; for as Satan is a murderer, and has been so from the beginning, so he is also the father of lies. Whosoever then wishes strenuously and constantly to spend his labors for the Church and for God, must prepare himself for a contest with both: he must resist all fears and all intrigues. We see some not so fearful, though a hundred deaths were denounced upon them, who are yet not sufficiently cautious when enemies craftily insinuate themselves. I have not, therefore, said without reason, that God's servants have need of being fortified against both; that they ought to be prepared against the fear of death, and remain intrepid, though they must die, and that they ought to lay down their necks, if needs be, while performing their office, and to seal their doctrine with their own blood; - and that, on the other hand, their ought to be prudent; for oftentimes the enemies of the truth assail them by flatteries; and the experience of our own times sufficiently proves this. More danger, I know, has ever been from this quarter; that is, when enemies attempt to terrify by such objections as these, "What is your purpose? See, the whole world must necessarily at length be consumed by calamities. What else do you seek, but that religion should everywhere flourish, that sound learning should be valued, that peace should prevail everywhere? But we see that the fiercest war is at hand: if once it should arise, all places would be full of calamities, savage barbarity, and cruelty, would follow, and religion would perish: all this ye will effect by your pertinacity." These things have often been said to us. When therefore we read this passage, we ought to notice the arts by which Satan has been trying to undermine the efforts of the godly, and the constancy of God's servants. As to the first argument, there is no need much of dwelling longer upon it; for every one can of himself perceive the design of all this crafty proceeding. He says first, Seer, go. Amaziah addresses Amos in a respectful way: he does not reproachfully call him, either an exile, or a seditious man, or one unlearned, or a cowherd, or a person unworthy of his office. He does not use any such language, but calls him a seer; he concedes to him the honorable title of a Prophet; for by the word "chozeh", he means this "I confess thee to be God's Prophet: I grant that thou art a Prophet, but not our Prophet; Seer, then, go." We hence see that he left to him untouched the honor of being a Prophet, that he might more easily creep into his favour, lest by raising a dispute at first, there should be between them a violent contest: he therefore avoided all occasions of contention. It might however have been asked him, Why he was blind? For the office of a priest was to watch; and the Prophets were in such a manner joined to the priests, that when God substituted Prophets in their place, he indirectly charged them with idleness and indifference. For why were the priests appointed? That they might be the messengers of the Lord of hosts, as it is said by Malachi, 'The people shall seek from the mouth of the priest my law, for he is the messenger of the Lord of hosts,' (Mal. 2: 7.) Amaziah then ought especially to have performed himself the Prophet's office, for he was a priest. He was indeed, I allow, a spurious priest; but having claimed so honorable a name, he ought to have discharged its duties: this he did note and conceded that title to the Prophet. So now our milted bishops are very liberal in conceding titles, "O, Mr. Teacher, ye can indeed see and understand many things: but yet you ought, at the same time, to consult the peace of the community." They call those teachers who have been invested with no public office, but are yet under the necessity of undertaking the duties of others, for they see that these milted bishops are dumb dogs. In a like manner, also, did Amaziah act towards the Prophet Amos; for he was content with his own splendor and great pomp, and with his own riches; he lived sumptuously, and enjoyed a rich booty, and superstitions well warmed his kitchen. He therefore easily surrendered to others the title of a Prophet: in the meantime, he prided himself on his priesthood. But as to the second argument, there was a sharper sting in it, "Flee", he says. By flight he intimates, that it was necessary for the Prophet to depart, though he wished to remain. So this second reason was borrowed from necessity; for the Prophet could no longer be borne with, if he proceeded in the free discharge of his office. Flee then to the land of Judah, and there eat bread. With regard to this third reason, he seems to imply that the Prophet Amos would be too pertinacious and too much wedded to his own opinion, if he preferred not to live safely and quietly in his own country, rather than to endanger his life in another land. Go then. Where would he send him? To his own country. Why? "Thou art here a foreigner, and sees thyself to be hated; why then dost thou not rather return to thine own country, where thy religion prevails?" Amaziah did not indeed address the Prophet Amos, as man of profane men do at this day, who are less like Epicureans than they are to swine and filthy dogs; for they object and say, "You may return to your own country; why have you come to us?" They send us away to our own country, when they know that there is there no safe place for us. But at that time pure religion flourished in the land of Judah: hence Amaziah says, "Why do you not live with your own countrymen? For there are many there who will supply you with sustenance; the king himself will be your friend, and the whole people will also help you." As to the fourth argument, we see what a crafty sophist is the devil, "Be a Prophet there". Who speaks? Amaziah, who perfectly hated the temple at Jerusalem, who would have gladly with his own hands set it on fire, who would have gladly put to death all the pious priests; and yet he allows to holy Amos a free liberty to prophesy, and he allows this, because he could not immediately in an open manner stop the holy Prophet in his course: he therefore sends him away to a distance. We hence see that Satan, by various arts and means, tempts the servants of God, and has wonderful turnings and windings, and sometimes transforms himself into an angel of light, as it is said by Paul, (2 Cor. 11: 14:) and in this place we have a remarkable instance of this. Is not Amaziah an angel of light, when he advises the Prophet Amos to serve God freely in his own country, and to prophesy there, and to open his mouth in defense of God's worship and of pure religion? Provided he did not do all this in the land of Israel. We have then in this chapter, as I have said, a remarkable instance of the wiliness of Satan. Now as to the fifth argument, it is especially needful to dwell on it. "In Bethel, he says, add no more to prophesy, for it is the king's sanctuary, and it is the house of the kingdom". Here only Amaziah shows what he wished, even to retain possession of his priesthood; which he could not have done without banishing the Prophet: for he could not contend with him in arguments. He consulted then his own advantage by getting rid of the Prophet. Whatever various characters therefore he assumed in the last verse, and notwithstanding the many coverings by which he concealed himself, the ape now, as they say, appears as the ape. Amaziah then shows what he had in views even that he might remain quiet in the possession of his own tyrannical powers and that Amos should no more molest him, and pull up by the roots the prevailing superstitions: for Amaziah was a priest, and Amos could not perform his office without crying out daily against the temple of Bethel; for it was a brothel, inasmuch as God was there robbed of his own honor; and we also know that superstitions are everywhere compared to fornication. Amaziah then now betrays his wicked intention, "In Bethel prophesy not"; he would retain his quiet state, and wished not the word of God to be heard there. His desire was, as we have already said, to extinguish everywhere the light of heavenly truth; but as he could not do this, he wished to continue at least in his own station without any disputes, as we see the case to be in our time with the Pope and his bishops. They became quite mad when they heard that many cities and some princes made commotions in Germany, and departed from their submission to them; but as they could not subdue them by force, they said, "Let us leave to themselves these barbarians; why, more evil than good has hitherto proceeded from them; it is a barren and dry country: provided we have Spain, France, and Italy, secured to us, we have enough; for we have probably lost more than what we have gained by Germany. Let them then have their liberty, or rather licentiousness; they will again some time return, and come under our authority: let us not in the meantime be over-anxious about them. But let not this contagion penetrate into France, for one of our arms has been already cut off; nor let Spain nor Italy be touched by it; for this would be to aim at our life." Such also was this Amaziah, as it evidently appears, - Prophesy not then in Bethel. And he spoke cunningly when he said, "Add no more to prophecy"; for it was the same as though he pardoned him. "See, though you have hitherto been offending the king and the common feeling of the people, I will not yet treat you with strict justice, I will forgive you all, let what you hast done amiss remain buried, provided you 'add no more' in future." We hence see that there is emphasis in the expression, when he says, Proceed not, or, add not; as though he had said, that he would not inquire into the past, nor would accuse Amos of having been seditious: provided he abstained for the future, Amaziah was satisfied, as we may gather from his words, Add then no more to prophesy. And why? Because "it is the king's sanctuary". This was one thing. Amaziah wished here to prove by the king's authority that the received worship at Bethel was legitimate. How so? "The king has established it; it is not then lawful for anyone to say a word to the contrary; the king could do this by his own right; for his majesty is

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sacred." We see the object in view. And how many are there at this day under the Papacy, who accumulate on kings all the authority and power they can, in order that no dispute may be made about religion; but power is to be vested in one king to determine according to his own will whatever he pleases, and this is to remain fixed without any dispute. They who at first extolled Henry, King of England, were certainly inconsiderate men; they gave him the supreme power in all things: and this always vexed me grievously; for they were guilty of blasphemy when they called him the chief Head of the Church under Christ. This was certainly too much: but it ought however to remain buried, as they sinned through inconsiderate zeal. But when that impostor, who afterwards became the chancellor of that Proserpina, who, at this day, surpasses all devils in that kingdom - when he was at Ratisbon, he contended not by using any reasons, (I speak of the last chancellor, who was the Bishop of Winchester,) and as I have just said, he cared not much about the testimonies of Scripture, but said that it was in the power of the king to abrogate statutes and to institute new rites, - that as to fasting, the king could forbid or command the people to eat flesh on this or that days that it was lawful for the king to prohibit priests from marrying, that it was lawful for the king to interdict to the people the use of the cup in the Supper, that it was lawful for the king to appoint this or that thing in his own kingdom. How so? Because supreme power is vested in the king. The same was the gloss of this Amaziah of whom the Prophet now speaks: It is the sanctuary of the king. But he adds afterwards a second thing, "It is the house of the kingdom." These words of Amaziah ought to be well considered. He says first, It is the king's sanctuary, and then, It is the house of the kingdom. Hence he ascribes to the king a twofold office, - that it was in his power to change religion in any way he pleased, - and then, that Amos disturbed the peace of the community, and thus did wrong to the king by derogating from his authority. With regard to the first clause, it is indeed certain that kings, when they rightly discharge their duty, become patrons of religion and supporters of the Church, as Isaiah calls them, (Isa. 49: 23.) What then is chiefly required of kings, is this - to use the swords with which they are invested, to render free the worship of God. But still they are inconsiderate men, who give them too much power in spiritual things; and this evil is everywhere dominant in Germany; and in these regions it prevails too much. And we now find what fruit is produced by this root, which is this, - that princes, and those who are in power, think themselves so spiritual, that there is no longer any church discipline; and this sacrilege greatly prevails among us; for they limit not their office by fixed and legitimate boundaries, but think that they cannot rule, except they abolish every authority in the Church and become chief judges as well in doctrine as in all spiritual government. The devil then suggested at that time this sentiment to Amaziah, - that the king appointed the temple: hence, since it was the king's sanctuary, it was not lawful for a private man, it was not even lawful for any one, to deny that religion to be of authority, which had been once approved of, and pleased the king. And princes listen to a sweet song, when impostors lead them astray; and they desire nothing more than that all things without any difference or distinction should be referred to themselves. They then gladly interfere, and at first show some zeal, but mere ambition impels them, as they so carefully appropriate everything to themselves. Moderation ought then to be observed; for this evil has ever been dominant in princes - to wish to change religion according to their will and fancy, and at the same time for their own advantage; for they regard what is of advantage to themselves, as they are not for the most part guided by the Spirit of God, but impelled by their own ambition. Since then we see that Satan by these hidden arts formerly contended against God's prophets, we ought to bewail and lament our own courses. But whosoever desires to conduct himself as it behaves him, let him watch against this evil. It now follows, "And it is the house of the kingdom". Amaziah contends here no more for the royal prerogative, with regard to spiritual power. "Be it, that the king ought not to have appointed new worship, thou hast yet offended against the peace of the community." The greater part of the princes at this day seek nothing so much as that they might enjoy their own quietness. They ever declare that they would he courageous enough even to death in the defense of their first confession; but yet what are the teachers they seek for themselves? Even those who avoid the cross and who, to gratify the Papists, or to render them at least somewhat milder, change according to their wishes: for we see at this day that the minds of princes are inflamed by these fanners, not to spare the sacramentarians, nor allow to be called into question what is asserted, not less grossly than foolishly and falsely, respecting the presence of Christ's body, or his body being included under the bread. "When we show that we contend against them, and that we are separated from them, nays that we will be their mortal enemies, we in this agree with the Papists; there will then be some access to them, at least their great fury will cease, the Papists will become gentle: they will no more be so incensed against us; we shall hereafter obtain some middle course." So things are at this day carried on in the world; and nothing is more useful than to compare the state of our time with this example of the Prophet, so that we may go on in our works employing the same weapons with which he contended and not be moved by these diabolical arts; for we have no enemies more hostile and open than these domestic traitors. "It is then the house of the kingdom". He now speaks of the secular arm, as they say, and shows that though religion were to perish a hundred times, yet care was to be taken, lest Amos should pull up by the roots the kingdom of Jeroboam, and the customs of the people. It now follows Amos 7:14,15 Then answered Amos, and said to Amaziah, I [was] no prophet, neither [was] I a prophet's son; but I [was] an herdman, and a gatherer of sycomore fruit: And the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy unto my people Israel. The Prophet Amos first pleads for himself, that he was not at liberty to obey the counsel of Amaziah, because he could not renounce a calling to which he was appointed. As then he had been sent by God, he proves that he was bound by necessity to prophesy in the land of Israel. In the first place, he indeed modestly says, that he was not a prophet, nor the son of a prophet: why did he say this? To render himself contemptible? By no means though the words apparently have this tendency; but it was to gain for himself more authority; for his extraordinary call gave him greater weight than if he had been brought up from his childhood in the schools of the prophets. He then shows that he became a prophet by a miraculous interposition, and that the office was not committed to him by human authority, and in the usual way; but that he had been led to it as it were by force, so that he could not cast aside the office of teaching, without openly shaking off the yoke laid upon him by God. This account then which Amos gives of himself ought to be noticed, "I was not a Prophet, nor the son of a Prophet". Had he said simply that he was not a Prophet, he might have been accused of presumption: how so? No one takes to himself this honor in the Church of God; a call is necessary; Were an angel to descend from heaven, he ought not to subvert public order; (Gal. 1: 8,) for all things, as Paul reminds us, ought to be done decently and in lawful order in the Church; for the God of peace presides over us. Had Amos then positively denied that he was a Prophet, he might on this account have been thrust away from his office of teaching, for he wanted a call. But he means that he was not a Prophet who had been from his childhood instructed in God's law, to be an interpreter of Scripture: and for the same reason he says that he was not the son of a Prophet; for there were then, we know, colleges for Prophets; and this is sufficiently evident from sacred history. As then these colleges were instituted for this end - that there might be always seminaries for the Church of God, so that it might not be destitute of good and faithful teachers, Amos says that he was not of that class. He indeed honestly confesses that he was an illiterate man: but by this as I have already said, he gained to himself more authority inasmuch as the Lord had seized on him as it were by force, and set him over the people to teach them: "See, thou shalt be my Prophet, and though thou hast not been taught from thy youth for this office, I will yet in an instant make thee a Prophet." It was a greater miracle, that Christ chose rude and ignorant men as his apostles, than if he had at first chosen Paul or men like him who were skillful in the law. If then Christ had at the beginning selected such disciples, their authority would have appeared less: but as he had prepared by his Spirit those who were before unlearned, it appeared more evident that they were sent from above. And to this refers the expression the Prophet uses, when he says, "Jehovah took me away": for it intimates that his calls as we have said, was extraordinary. The rest we shall defer till to-morrow. Prayer. Grant, Almighty God, that inasmuch as you permit reins so loose to Satan, that he attempts, in all manner of ways, to subvert thy servants, - O grant, that they who have been sent and moved by you, and at the same time furnished with the invincible strength of your Spirit, may go on perseveringly to the last in the discharge of their office: and whether their adversaries assails them by crafts, or oppose them by open violence, may they not desist from their course, but devote themselves wholly to you, with prudence as well as with courage, that they may thus persevere in continual obedience: and do thou also dissipate all the mists and all the crafts which Satan spreads to deceive the inexperienced, until at length the truth emerge, which is the conqueror of the devil and of the whole world, and until thy Son, the Sun of Righteousness, appear, that he may gather the whole world, that in your rest we may enjoy the victory, which is to be daily obtained by us in our constant struggles with the enemies of the same, your only Son. Amen. Sixty-fifth lecture Amos 7:16, 17

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Now therefore hear you the word of the LORD: You say, Prophesy not against Israel, and drop not [thy word] against the house of Isaac. Therefore so says the LORD; Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land. Amos having shown that he must obey God, who had committed to him the office of teaching, now turns his discourse to Amaziah, and points out what he would gain by his insolence in daring to forbid a Prophet, an ambassador of the God of heaven, to proclaim what he had in command. As, then, Amaziah had proceeded into such a degree of rashness or rather of madness Amos now assails him and says, "Hear then now the word of Jehovah". He sets here the word or the decree of God in opposition to the prohibition of Amaziah: for the ungodly priest had forbidden God's servant to proclaim his words any more in the land of Israel: "Who art thou? Thou indeed thus speakest; but God will also speak in his turn." He shows, at the same time, the difference between the speech of Amaziah and the word of God: the impostor had indeed attempted to terrify the holy man so as to make him to desist from his office, though the attempt was vain; but Amos shows that God's word would not be without effect: "Whether I hold my peace or speak," he seems to say, "this vengeance is suspended over you." But he, at the same time, connects God's vengeance with his doctrine; for this was also necessary, that the ungodly priest might know that he gained nothing else, by attempting to do everything, than that he had doubly increased the vengeance of God. There is, therefore, great emphasis in these words, "Now hear the word of Jehovah thou who sayest, Prophesy not". Amaziah was indeed worthy of being destroyed by God a hundred times, together with all his offspring: but Amos intimates that God's wrath was especially kindled by this madness, - that Amaziah dared to put a restraint on God, and to forbid his Spirit freely to reprove the sins of the whole people. Since, then, he proceeded so far, Amos shows that he would have justly to suffer the punishment due to his presumption, yea, to his furious and sacrilegious audacity, inasmuch as he set himself up against God, and sought to take from him his supreme authority, for nothing belongs more peculiarly to God than the office of judging the world; and this he does by his word and his Prophets. As, then, Amaziah had attempted to rob God of his own thereby increased: "Thou then, who sayest, Prophesy not against Israel, and speak not, hear the word of Jehovah". Remarkable is this passage, and from it we learn that nothing is better for us, when God rebukes us, than to descend into our own consciences, and to submit to the sentence which proceeds from his mouth, and humbly to entreat pardon as soon as he condemns us: for if we be refractory, God will not cease to speak, though we a hundred times forbid him; he will therefore go on notwithstanding our unwillingness. Further, we may vomit forth many blasphemies; but what can our clamorous words do? The Lord will, at the same time, speak with effect; he will not scatter his threatening in the air, but will really fulfill what proceeds from his mouth; and for this reason Paul compares heavenly truth to a sword, for vengeance is prepared for despisers. We ought therefore to take notice of this in the Prophet's words, - that when profane men attempt to repel every tenth and all threatening, they gain nothing by their perverseness; for the lord will exercise his own right; and he will also join to his word, as they say, its execution. You then who says, Prophesy not, hear the word of Jehovah; though you may growl, yet God will not be hindered by these thy commands; but he will ever continue complete in his own authority." And he mentions "word', as we have already said, to show that the truth, with which the ungodly contend, is connected with the power of God. God might indeed destroy all the unbelieving in silence, without uttering his voice; but he will have his Word honored, that the ungodly may know that they contend in vain, while they vomit forth their rage against his word, for they will at length find that in his word is included their condemnation. Now, when he says, "Prophecy not against Israel, and speak not against the house of Isaac", we may learn again from these words, that the word Isaac is used by the Prophet by way of concession; for the people of Israel were then wont to adduce the example of this holy patriarch. Thus superstitious men, neglecting the law of God, the common rule, ever turn aside to the they do this without any discrimination; nay, as their minds are perverted, when anything has been wrongfully done by the fathers, they instantly lay hold on it: and then, when there is anything peculiar, which God had approved in the fathers but wished not to be drawn, as they commonly say, into a precedent, the superstitious think that they have the best reason in their favour, when set up such a shield against God. As, then, the Israelites had at that time the name of their father Isaac in their mouths while they were foolishly worshipping God in Bethel and in other places, contrary to what the law prescribed, the Prophet Amos designedly repeats here again the name of Isaac, expressing it probably in imitation of what had been said by Amaziah. Now follows a denunciation, "Therefore thus saith Jehovah". This "lachen", therefore, shows that Amaziah suffered punishment, not only because he had corrupted God's worship, because he had deceived the people by his impostures and because he had made gain by the disguise of religion; but because he had insolently dared to oppose the authority of God, and to turn aside the Prophet from his office, both by hidden crafts and by open violence. Inasmuch then as he had attempted to do this, Amos now declares that punishment awaited him. We hence see that destruction is doubly increased, when we set up a hard and iron neck against God, who would have us to be pliant, and when he reproves us, requires from us at least this modesty - that we confess that we have sinned. But when we evade, or when we proceed still outward, this issue will at last follow – that God will execute double vengeance on account of our obstinacy. Therefore then Jehovah says: and O! that this were deeply engraven on the hearts of men; there would not then be so much rebellion at this day prevailing in the world. But we see how daring men are; for as soon as the Lord severely reproves them, they murmur; and then, if they have any authority they stretch every nerve to take away from God his own rights, and from his servants their liberty. At the same time, when we observe the ungodly to be so blind, that they perceive not the vengeance, such as the Prophet here denounces, to be nigh them, and dread it not, it behooves us duly to weigh what the Prophet here declares and that is, that perverse men, as I have already said, do gain this only by their obstinacy - that they more and more inflame God's displeasure. With respect to the kind of punishment he was to suffer, it is said, "Thy wife in the city shall be wanton": it is so literally; but the Prophet speaks not here of voluntary wantonness. He then intimates that Amaziah could not escape punishment, but that his wife would be made a prostitute, when the enemies occupied the land of Israel. We indeed know that it was a common thing for conquerors to abuse women: and well would it be, were the practice abolished at this day. Besides, it was deemed lawful in that age for the conqueror to take to himself not only the daughter but also the wife of another. This then is the reason why the Prophet says, Thy wife shall be a prostitute. But he says, in the city; which was far more grievous, than if the wife of Amaziah had been led to a distance, and suffered that reproach in an unknown country: it would have less wounded the mind of Amaziah, if the enemies had taken away his wife, and this disgrace had continued unknown to him, it being done in a distant land. But when his wife was publicly and before the eyes of all constrained to submit to this baseness and turpitude, it was much more hard to be endured, and occasioned much greater grief. We hence see that the punishment was much increased by this circumstance, which the Prophet states when he says, "Thy wife shall in the city be a prostitute. Then it follows, "Thy sons and thy daughters shall by the sword fall". It is a second punishment, when he declares, that the sons and also the daughters of the ungodly priest would be slain by the enemies. It was indeed probable, that some also of the common people had suffered the same evils; but God no doubt punished the willfulness and madness of Amaziah for having dared to resist admonitions as well as threatening. But he also adds, "Thy land shall be divided by a line". He means by this statement, that there should be none to succeed Amaziah; but that whatever land he possessed should become a prey to the enemies. Thy land then shall be divided by a line. It may at the same time be, that Amos speaks here generally of the land of Israel; and this seems to me probable. I indeed allow that neither by Amaziah nor by the other priests was the law of God kept; but we yet know that there was some affinity between the lawful priesthood, and the spurious priesthood which the first Jeroboam had introduced. Hence I conjecture that Amaziah had no possessions, it being lawful for priests to have only gardens and pastures for their cattle; but they cultivated no lands. I am therefore disposed to extend to the whole people what is said of the land of one man; and this opinion is confirmed by what immediately follows. "But you shall die in a polluted land". He called that the land of Amaziah in which he and the rest of the people dwelt; but he calls the land into which he, with all the rest, were to be driven, a polluted land. If anyone objects and says that this punishment did not apply to one man, the ready answer is this, - that God meant that an especial mark should be imprinted on his common judgment, that Amaziah might know, that he had as it were accelerated God's vengeance, which yet he intended to turn aside, when he sent away, as we have seen, the Prophet Amos into the land of Judah.

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It follows at last, "Israel by migrating shall migrate from his own land". We here see that the Prophet proclaimed no private threatening, either to Amaziah himself or to his wife or to his children, but extended his discourse to the whole people: the fact at the same time remains unchanged that God intended to punish the perverseness of that ungodly man, while executing his vengeance on the whole people. Now follows Chapter 8. Amos 8:1,2 Thus has the Lord GOD shown unto me: and behold a basket of summer fruit. And he said, Amos, what do you see? 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 anymore. By these words or by this vision the Prophet confirms what we have already observed - that paternal chastisements would no longer be exercised towards the people of Israel. God indeed, as it is well known, had so treated that people, that he ever spared them even in their greatest calamities. It was with a suspended hand that God ever struck that people, until after many trials they at length seemed so refractory, as not to be benefited by such remedies. This subject then Amos now pursues: but a vision was shown to him to confirm more fully God's judgment, or at least to produce a greater impression on the minds of the people. God showed to him a basket full of summer-fruit. By summer-fruit, I doubt not, he means a ripe punishment, as though he said, that the vices of the people had ripened, that vengeance could no longer be deferred: for an exposition of the vision immediately follows, when he says, that the end of the people had come, and this we have already explained in the third vision. But there is a similarity in the Hebrew words, which cannot be expressed either in Greek or Latin. "Kayits" means a summerfruit, "kets" signifies an end: one letter only is inserted in the word, summer-fruit, which God showed in a basket; and then he adds that "kets", the end had come. But as to the main point, we see that there is nothing ambiguous. We will now return to the first thing. "Thus God showed to me". There is no need of repeating what I have already discussed. The Prophet here prefaces, that he adduced nothing without authority, but only faithfully related what had been commanded him from above. And this ought to be carefully observed; for God ever so employed his Prophets, that he yet reserved for himself entire the right of teaching, and never transferred his own office to men, that is, as to the authority. Then he says, "The Lord Jehovah showed to me, and, lo, a basket of summer-fruit". We may understand cherries by summer-fruit, and those fruits which have no solid vigor to continue long; but this is too refined. I take the simple meaning, that punishment had now become ripe; for the people had not repented, though they had been so often warned; it was then as it were summer. He showed to me a basket of summer-fruit. But as to God asking his Prophet what he saw, we have already explained the reason why it was done: it behaved the Prophet to be at first filled with astonishment, that the people might be made more attentive; for when we hear of a conference between God and the Prophet, our minds are awakened; inasmuch as it must immediately occur to us, that there is something worthy of being remembered. God then rouses in this manner the minds of his people. So we see there is nothing superfluous in this repetition. Now follows the exposition of the vision, "Jehovah said to me, Come has the end on my people Israel". We perceive, then, the meaning of the Prophet to be, - that the people had hitherto been warned by moderate punishments; but that as they had become hardened, extreme vengeance was nigh at hand, when God would no longer perform the part of a father or of a physician, but would utterly destroy those whom he had long borne with. We indeed know that most grievous calamities had happened to the people of Israel, even before this time; but whenever God showed forbearance, he ever allured them to true penitence. Lest, then, they should promise such a treatment to themselves hereafter, and by self flatteries protract time, as hypocrites are wont to do, the Prophet declares here expressly, that the end had come; as though he said, "Your iniquity is ripe: now then gather the fruit; for ye cannot proceed farther, no, not even for one day. Fruit will indeed come to you of itself." "The end then is come, and I will no more add to pass by them". To pass by, as we have already explained, is to be referred to punishment. For why does God chastise his people, except that he is solicitous for their salvation? He says, then, that he would make an end, that he would not spend labour hereafter in correcting the people, for he saw that nothing availed. Hence, I will not pass by them, that is, I will execute my extreme vengeance: Il n'y faudra plus retourner, as we commonly say. It follows Amos 8:3,4 And the songs of the temple shall be howlings in that day, says the Lord GOD: [there shall be] many dead bodies in every place; they shall cast [them] forth with silence. Hear this, O you that swallow up the needy, even to make the poor of the land to fail. The Prophet touches the Israelites here, in an indirect way, for taking such delight in their superstitions as to sing in their prosperity, as though God was favorable to them; for the unbelieving are wont to misconstrue both the hatred and the favor of God by the present appearance of things. When the Turks enjoy prosperity, they boast that God is on their side: we see also that the Papists draw the same conclusion. It is the disposition of men not to look so much on themselves as on external circumstances. When, therefore, God indulges them for a time, though they be more than usually wicked, they yet doubt not but that God is favorable to them. So the Sodomites, to the very time in which they were overwhelmed by sudden destruction, thought that they had peace with heaven, (Gen. 19): this also is the reason why Isaiah says, that the ungodly had made, as it were, a covenant with hell and death, (Isa. 28;) and we know what Christ says of the time of Noah, that they then heedlessly feasted and built sumptuous houses, (Matth. 24.) Such carnal security has prevailed almost in all ages. But a special vice is here noticed by the Prophet, namely, that the people of Israel sang songs in their temples, as though they meant designedly to mock God: for the voices of the Prophets resounded daily, and uttered grievous and terrible threatening; but the people in the meantime sang in their temples. In the same way the Papists act in the present day; while they bellow and chant, they think that God is twice or three times pacified; and they also congratulate themselves in their temples, when they have everything prosperous. This abuse, then, is what the Prophet refers to when he says, "Howlings shall be the songs of the temple". For melody he mentions howling, as though he said, "God will turn your songs to lamentations, though they be now full of joy." He afterwards adds, "For many a carcass shall be cast down in every place": but I prefer to render the word passively, "Cast down everywhere with silence shall be many carcases". By these words he intimates that there would be such a slaughter as would prevent them from burying the dead bodies. We have said in another place that the right of burial is commonly observed even by enemies; for it is more than hostility to rage against the dead: and all who wish not to be deemed wholly barbarous either bury their dead enemies, or permit them to be buried; and there is a sort of an understanding on this point among enemies, and the right of burial has been usually observed in all ages, and held sacred among all nations. When therefore dead bodies are thrown down in silence, it is an evidence of a most grievous calamity. We hence see why the Prophet distinctly expresses here, that many a dead body would be cast down in every place in silence, that is, that there would be no burying of the dead. But as we see men, though a hundred times proved guilty, yet quarreling with God, when he executes rather a grievous punishment, the Prophet now contends with the Israelites, and again repeats what we have before noticed, - that God did not deal cruelly with them, and that though he should consume and obliterate the whole people, it would yet be for just reasons, inasmuch as they had reached the very extremities of wickedness. And he assails by name the princes of the people, "Hear this, he says, ye who tread upon or swallow up the poor". The Prophets, as we have already stated, did not without reason direct their discourses to the chief men, though the common people were nearly as much involved in the same guilt. It is certain that the state of the people of Israel was then so corrupt, that all, from the highest to the lowest, were become degenerated and none were free from blame. But as more guilt belongs always to leaders, this is the reason why the Prophets treated them with more sharpness and severity: for many of the common people go astray through thoughtlessness or ignorances or are led on by others, but they who govern, pervert what is just and right, and then become the originators of all kinds of licentiousness. It is no wonder then that the Lord by his Prophets inveighed so sharply against them; and this is now the object of the Prophet in saying, Hear this: expression, when he bids them to hear; it was either because they did not sufficiently observe their sins, and were wholly deaf, or because they in vain contended with God; for hypocrites think that by evasion they can escape judgment. "Hear, he says, ye who devour the miserable, and destroy the poor of the land". We see here some difference marked, and that the Prophet does not generally and indiscriminately summon the common people and the princes to God's tribunal; but turns his discourse to the princes only. It now follows Amos 8:5 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? The Prophet goes on here with the same subject; for this could not apply to the whole people, but only to the plunderers who were able to oppress the miserable and the poor among the common people, and who had a great abundance of corn: the same we see at this day, - a few men in time of want have provisions hoarded up, so

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that they as it were put to death miserable men by reducing them to want. Since then the few rich held the whole people in a state of famine, the Prophet says here, "Do you think that God deals too rigidly or too cruelly with your inasmuch as ye have hitherto been killing men with misery and want?" Were any one to object, and say, that the slaughter which the Prophet has already threatened was to be common to the whole people, and that therefore it is now improperly stated, that the wrongs done to the people were brought on them by a few men: to this I answers that there were other vices among the people which required to be corrected, and this we have already seen, and shall see again in other parts; but it was necessary to make a beginning with the proud men, who, relying on their own dignity, thought themselves exempt and free from the common lot. Hence it was necessary to close their mouths: and further, the Prophet did not spare others in their turn. But we see to what extent of mad folly haughty men, and such as possess worldly riches and powers would run, were not the Lord to restrain and check them. This is the reason why the Prophet now especially addresses them. Ye therefore say, "When will pass the month, that we may sell corn?" Some take "chodesh", month, for the new-moon; and it is sometimes so taken and this interpretation is probable; for immediately follows the word, Sabbath. "When then will pass the month, and when will pass Sabbath, that us may be able to sell our corn?" As it was not lawful to carry on business either on the Sabbath or on the new-moon, whenever they rested but one day, they thought that so much time was lost to them; for we see that the avaricious grow weary, as their cupidity ever excites them, for they are like an oven: and since they are thus hot, if an hour is lost they think that a whole year has passed away; they calculate the very moments of time. "How is it," they say, "there is no merchant coming? I have now rested one day, and I have not gained a earthing." As then the avaricious are so extremely careful, it I probable that the Prophet here refers to this disease of the mind, as though he said, "You have no rest, no relaxation. God has commanded his people to rest on every new-moon; and his will also is, that you should abstain from every work on the seventh day: ye think it is time as lost, for ye get no gain." But another exposition is equally probable, which is this, - that they expected corn to be every month dearer; as those robbers in our day gape for gain, who from every quarter heap together corn, and thus reduce us to want; they look forward, month after month, and think that some calamity may happen to increase the price of come, some disaster may take place; when the spring passes away, there may come some hail or mildew; in short, they are, as it were, laying in wait for some evil. This meaning does not ill suit this place; at the same time they refer it to the intercalary month, which being an addition, prolongs time, so that the year becomes longer: and what follows, respecting the Sabbath corresponds well with this view; as the word is to be taken in another sense than of the seventh day, for we know that on every seventh year there was no sloughing, no cultivation of the land, among the Jews; and the corn was then dearer, when there was no crop. Thus then there was a prey as it were provided for the avaricious and the extortioners. "When then will pass the Sabbath, that we may open our storehouses?" They closed their storehouses, until the whole year, without cultivation or produce or harvest, had passed away; and then they opened their storehouses, or at least it was the time when they in a great measure opened them. Since then they so cruelly dealt with the people, the Prophet justly reproves them, and shows that God did not too rigidly treat theme but recompensed them with such a reward as they merited. Other matters we shall defer to the next Lecture. Prayer. Grant, Almighty, that as you do not stop to daily warn us in time to repent and anticipate your judgment, - O grant, that we may not be so deaf and slow, as to delay until our vices be ripened, lest no remedy should remain for us; but, on the contrary, that being tamed and subdued by thy threatening, we may flee to your mercy, and so consider your judgments while at a distance, that we may not provoke your wrath by our perverseness, but rather dispose you to pardon by striving to be reconciled to you in the name of Christ thy Son, and by doing this not only with the mouth and tongue, or by any other outward means, but also with a real feeling of heart and a life corresponding thereto, so that we may present ourselves in uprightness and sincerity, as your children, that you also may show yourself as a Father to us in the same Christ, your Son, our Lord. Amen. Lecture Sixty-sixth. In my last Lecture I was under the necessity of breaking off the subject: the sixth verse, with the two preceding ones, must be connected together. The Prophet says Amos 8:6 That we may buy the poor for silver, and the needy for a pair of shoes; [yea], and sell the refuse of the wheat? Here still he speaks of the avarice of the rich, who in time of scarcity held the poor subject to themselves and reduced them to slavery. He had spoken before of the Sabbaths, and he had spoken of deceitful balances; he now adds another kind of fraud, - that by selling the refuse of wheat, they bought for themselves the poor. We indeed know what is the influence of poverty and pressing want, when men are oppressed with famine; they would rather a hundred times sell their life, than not to rescue themselves even by an invaluable price: for what else is food but the support of life? Men therefore will ever value their life more than all other things. Hence the Prophet condemns this iniquity - that the rich gaped for such an opportunity. They saw that corn was high in price; "Now is the time for the poor to come into our possession, for we hold them as though they were ensnared; so then we can buy them for a pair of shoes." But the other circumstance increases this iniquity, - that they sold the refuse of the wheat; and when they reduced to bondage the poor, they did not feed them; they mingled filth and offscourings with the wheat, as it is wont to be done; for we know that such robbers usually do this, when want presses upon the common people; they sell barley for wheat, and for barley they sell chaff and refuse. This kind of wrong is not new or unusual, as we learn from this passage. Now follows a denunciation of punishment Amos 8:7 The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works. God, having made known the vices of the rich, now shows that he would be their judge and avenger: for were they only reproved, they would not have cared much, like the usurer mentioned by Horace, who said, "The people may hiss me, but I felicitate myself." So also these robbers were wont to do, when they were filled: though the whole people exclaimed against them, though God thundered from heaven, they laughed everything to scorn; for they were utterly destitute of every shame; and they were also become hardened; and insatiable cupidity had so blinded and demented them, that they had cast aside every care for what was right and becoming. Since it was so, God now declares that they could not escape punishment; and that this threatening might more effectually penetrate into their hearts, the Prophet makes use of an oath in the name of God, "Jehovah, he says, has sworn by the excellency of Jacob". An old interpreter has rendered the words, "He has sworn against the pride of Jacob:" but he did not sufficiently consider the design of the Prophet; for he speaks not here of vice, but of that dignity which the Lord had conferred on the posterity of Abraham; for we have before seen this expression, 'I abhor the excellency of Jacob.' Some give this rendering, "I abhor the pride of Jacob," as though God were speaking there of perverse haughtiness. But he, on the contrary, means, that the Israelites were deceived, for they thought themselves safe and secure, because they were introduced into great favor by a singular privilege. "This," the Lord says, "will profit them nothing: I have hitherto been kind and bountiful to the children of Abraham; but I now abhor this whole dignity." So also he says now in this place, Jehovah has sworn by the excellency of Jacob. They were proud of their dignity which yet was the free gift of God. hence God interposes a form of oath, the fittest to reprove their presumption. Some at the same time give this translation, "By myself, (at least they give this explanation,) by myself have I sworn:" for God was the glory of Jacob. Others think that by this word, "ga'on" is designated the sanctuary; for this was the excellency of Jacob, because God had chosen it as a habitation for himself in the midst of his people: hence, also, He is often said to dwell between the cherubim; not that he was inclosed in the sanctuary, but because the people perceived there his presence, his favor, and his power. But I rather understand by the term, excellency, in this place, the adoption, by which God had separated for himself that people from the rest of the world. Sworn then has Jehovah. How? By the excellency of Jacob: and thus he glances in a severe manner at the ingratitude of the people, as they did not own themselves to be in every respect bound to God; for they had been peculiarly chosen, when yet other nations in many things excelled them. It was doubtless an invaluable favor for that ignoble people to have been chosen to be God's peculiar possession and heritage. Hence the Prophet now rightly introduces God as being angry; and the form of the oath is suited to set forth the people's ingratitude: "What! do ye now rise up against me, and elevate your horns? By what right? Under what pretext? Who are ye? I chose you, and ye truly repay me with this reward, - that though ye owe me all things, ye seek to defraud me of my right. I therefore swear by the excellency of Jacob, - I swear by the benefits which I conferred on you, - that I will not allow that which is justly precious in my sight to be disgracefully profaned. Whatever then I have hitherto bestowed on you, I will return on your own heads, and, as ye deserve, ye shall miserably perish." This is the meaning.

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We hence see that the oath which the Prophet uses, ought to be applied to the present case. He says, "I shall never forget all your works", that is, none of your works shall be passed by unpunished. For though conscience sometimes disturbs hypocrites yet they think that many things may be concealed; and if the hundredth part, or at farthest the tenth, must be accounted for, they think this to be quite enough: "Why! God may perhaps observe this or that, but many faults will escape him." Since then hypocrites thus heedlessly deceive themselves, the Prophet says, "Nothing can ever be hid from my sight; nay, as I now know all their works, I will show that all their sins are recorded in my books, in my memory, so that all things shall at last be called to an account." It now follows Amos 8:8 Shall not the land tremble for this, and every one mourn that dwells therein and it shall rise up wholly as a flood; and it shall be cast out and drowned, as [by] the flood of Egypt? He confirms what the last verse contains in other words: and the question is emphatical, for it is a double affirmation. A question, we know, is usually put, when there is no measure of doubt on the subject. God then asks here as of a thing certain, how they could remain in safety, who had so perverted everything right and just, who had violated all equity, who were influenced by no feelings of humanity, - how could such continue safe? It was impossible. We hence see why the Prophet here uses a question; it was, that he might more fully confirm what he declares. "Shall not the land, he says, make a tumult?" when these disturb all order, when they mingle, as the proverb is, heaven and earth together, can the earth remain quiet under such a violent confusion? when all reason and equity is confounded, how, he says, can the land do otherwise than make a tumult? And though the Prophet ascribes not here either clamour or speech to the land; it is yet a sort of personification, when he says that the earth must necessarily make a tumult, while it sustains such inhabitants; for between them there was no agreement. Since then their way of living was extremely turbulent, the land itself must necessarily be agitated. He afterwards adds, "And mourn shall every one who dwells in it". He now shows that the inhabitants of the earth shall feel that commotion of which he predicts: for the earth, ceasing to fulfill its offices, constrains its inhabitants to lament and mourn. And then there is another metaphor which sets forth the moving of the earth, that it will rise as a river to destroy men with a deluge. Many render what follows, "It shall be driven away and closed up like the river of Egypt." But after the Prophet has spoken of inundation of the earth, he turns his discourse to the men whom this inundation would drown and swallow up. Hence, the real sense is, that their habitations would be destroyed, as by a deep gulf, in a way similar to the Nile, which, by overflowing the whole country, seems to make a sea of what had been inhabited. As the Prophet's words lead us as by the hand, I wonder how those skillful in the Hebrew language could have blended things so different, for they give this explanation, "The land shall be raised up, as a river, and then it shall be destroyed and driven away;" and they refer this to the land; and then, "it shall be sunk down:" this also they apply to the land; except that some give this rendering, "It shall discharge itself like the river of Egypt." But I translate otherwise, "It shall heave up whole as a river, and shall be driven away, and shall be immersed as by the river of Egypt." It shall heave up, he says, that is, the land as a river; so that there will be no habitation for men: "I have given this land to my people that they might live in it; but the land itself shall heave up as a river; there shall be an inundation of the whole land." And then when he says, It shall be driven away and sunk, this ought not to be referred to the land itself, but to the inhabitants or to the people. He had said before, "ka'or", as a river; but now he says, "kiy'or", which I explain as meanings as by the river of Egypt. The Nile, we know, overflows annually and covers the whole plain of Egypt. The Prophet therefore borrowed a similitude from the Nile; and he says, that such would be God's vengeance, that the land would be like a river, and its dwellings would be immersed and carried away, or annihilated: for when there is no surface of land, it seems to have been cleared away. So then be says now, It shall be driven away, It shall be sunk. This is the simple explanation; and "ayin" is to be understood; for "shaka'" is to sink or to cover. Here, "he"is only put, but "ayin" is to be understood, and there is also a double reading pointed out. We now then perceive the Prophet's meaning. But it follows Amos 8:9 And it shall come to pass in that day, saith the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day: The Prophet speaks here metaphorically of the punishments which were then to the people nigh at hand: and as prosperity and success deceived the Israelites, the Prophet makes use of this significative mode of speaking: "Ye congratulate yourselves on account of your wealth and other things which delight you, as though God could not turn light into darkness; and as God spares you, ye think that it will ever be the same with you; but God can, he says, turn light into darkness: a dark night therefore will overtake you even at mid-day." We now understand why the Prophet employed this figurative expression, - that God would obscure the sun, or cause it to go down, and would on a clear day send darkness to obscure the earth. It was not, it is certain, the eclipse of the sun; and the Prophet did not mean this. But these figurative expressions must be first noticed, and then we must see what they import. Were any one disposed to lay-hold on what is literal and to cleave to it, his notions would be gross and insipid, not only with regard to the writings of the Prophets, but also with regard to all other writings; for there is no language which has not its figurative expressions. There is then in this passage a remarkably significative mode of speaking, - that God would make the sun to go down or to become cloudy at mid-day. But we must especially notice the design of the Prophet, which was to show, that the Israelites trusting in their prosperity, thought themselves to be beyond the reach of danger; hence their security and hence their torpor, and at length their perverseness and their contempt of God: since then the Prophet saw that they abused the benefits of God, he says, "What! The Lord indeed has caused your sun to rise; but cannot he make it to set, yea, even at mid-day? Ye now exult in its light; but God will suddenly and unexpectedly send darkness to cover your heads." There is then no reason for hypocrites to flatter themselves, when God smiles on them and treats them indulgently; for in this manner he invites them to repentance by the sweetness of his goodness, as Paul says in the second chapter to the Romans. But when he sees them stubbornly wanton, then he turns his benefits into punishments. This then is what the Prophet means: "God," he says, "will make the sun to set at mid-day, and will darken the clear day." Let us go on Amos 8:10 And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only [son], and the end thereof as a bitter day. The Prophet pursues the same subject; but he omits the figurative mode which he had before adopted. He therefore denounces vengeance more openly, - that God would turn their festal-days into mourning, and their songs into lamentation. This was designedly mentioned; for the Israelites, we know, flattered themselves on account of their ceremonies by which at the same time they more and more provoked God's displeasure: for the worship of God, which they pretended to perform, was mere superstition, and was therefore a profanation of true religion. Though then they thus brought on themselves God's judgment by their wicked ceremonies, they yet thought that they were sufficiently disguised; for as Jeremiah says, ceremonies are to hypocrites the dens of robbers, (Jer. 7.) So here the Prophet speaks expressly of festal-days and of songs, - "Think ye that I am pacified on your feast-days, when ye offer sacrifices to me, or rather to idols under my name; and think ye that I am delighted with your songs? These things are so regarded by me, that they the more excite my wrath. Your festal-days then will I turn to mourning, and your songs to lamentation." At the same time, the Prophet threatens generally what we have before noticed, - that there would be mourning among the whole people for having too long abused the forbearance of God; I will then turn your joy into mourning. This is the sum of the whole. We have already shown why he names feast-days and songs, and that is, because they thought them to be expiations to turn aside God's vengeance, when yet they were fans by which they kindled more and more the fire of his displeasure. He afterwards adds, "I will make to come up on all backs the sackcloth, and on every head baldness". These are various modes of speaking, which refer to the same thing: for they were wont to put on sackcloth and they were wont to shave their heads when in grief and mourning. The Prophet then means, that there would be extreme sorrow among the people, that having cast away all delights, they would be constrained to give up themselves entirely to weeping, lamentation, and grief. I will then make to come up on all loins the sackcloth, that is, I will make each one to put off all valuable and soft clothing and to put on sackcloth; and also to shave their heads, and even to tear off their hair, as they were wont to do. We indeed know that the orientals were more disposed to adopt external tokens of sorrow than we are. It was in truth the levity of that country that accounts for their playing the part of actors in mourning; and from this practice of mourning our Prophet borrowed his mode of speaking.

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He afterwards subjoins, "I will set her" (he speaks of the Israelites under the name of land) "in mourning as for an only begotten". This similitude occurs also in another place, 'They shall mourn as for an only-begotten,' says Zechariah in the twelfth chapter; so also in other places; so that there is no need of a long explanation. For when one has many children and one dies, he patiently bears his death; but when any one is bereaved of an only-begotten, there is no end nor moderation to his grief; for there is no comfort remaining. This is the reason why the Prophet says, that there would be grief, such as that which is felt for an only-begotten. And he shows that these calamities would not be for a short time only, "Her posterity, he says, shall be as in the day of bitterness". For hypocrites drive away, or at least moderate, their fear of punishment by imagining that God will not be so severe and rigid but for a short time, - "O! it cannot be God will for long punish our sins; but it will be like mist which soon passes away." Thus hypocrites felicitate themselves. Then the Prophet does not without reason subjoin this second clause, that their posterity shall be as in the day of bitterness. Hence when they shall think themselves freed from all evils, then new ones shall succeed, so that their posterity shall even doubly grieve; for they shall feel more bitterness than their fathers. It now follows Amos 8:11,12 Behold, the days come, says 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: 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 find [it]. Here now the Prophet fulminates, for he denounces not temporal punishments, but final destruction, and what proves to be an evidence of reprobation, and that is, that God would deprive the Israelites of every light of truth, so that they would wander as the blind in the dark. It is indeed certain, that they had been before this time bereaved of sound doctrine; for falsehoods and superstitions prevailed among them; and we have seen that in the land of Israel the true and faithful servants of God suffered cruel tyranny. But yet God restrained the people, as it were, against their will; when they fled away from him, and withdrew themselves from under his government, he still goaded them, and tried as by force to restore them to the way of safety. God thus contended with the wickedness of the people for many years, to the time of our Prophet, yea, until the ten tribes were banished; for these, we know, were led to exile first, and at length the kingdom of Israel was abolished; but the Lord ceased not to stretch forth his hand. Now when he saw that the labour of his servants was vain and useless, when he saw that no fruit proceeded from his word, when he saw that his name was profaned and his kindness trodden under foot, he denounced final vengeance, as though he said, "I am now broken down with weariness, I have hitherto borne with your cries, and though by many kinds of punishment I have endeavored to restore you, I have yet observed a moderate course, that there might not be wanting some remedy for you. It has not, therefore, been my fault that your diseases have not been healed; for I have often sent Prophets to draw you to repentance, but without any success. I will now then take away my word from you." But as celestial doctrine is the spiritual food of the soul, the Prophet rightly adopts this metaphor, that the Lord would send a famine. This figure, then is borrowed from the efficacy and nature of God's word: for to what purpose does God send to us Prophets and teachers, but to feed us with spiritual food? As he sustains our bodies by bread and water, or wine, and other aliments, so also he nourishes our souls and sustains our spiritual life by his word. Since, then, spiritual doctrine is our spiritual aliment, the Prophet very properly says, that there would come a famine. "I will then send a famine, not of bread or of water, but of hearing the word of God". The antithesis amplifies or exaggerates the severity of the punishment, as though he had said, that it would be endurable to wander in hunger and thirst, and to seek roots on mountains, and to seek water in distant rivers: but a bodily famine, he says, is not what shall be grievous to them, - what then? They shall be in hunger and thirst, and shall seek the word of God, and nowhere find it. But that we may better understand the meaning of the Prophet, we must notice what Paul says, - that we are fed by the Lord as by the head of a family, when the word is offered to us, (Tit. 1: 3;) for teachers go not forth of themselves, but when they are sent from above. As then the head of a family provides meat and sustenance for his children and servants, so also the Lord supplies us daily with spiritual food by true and faithful teachers, for they are as it were his hands. Whenever then pure doctrine is offered to us, let us know that the teachers who speak and instruct us by their ministrations are, as it were, the hand of God, who sets food before us, as the head of a family is wont to do to his children: this is one thing. And certainly since the Lord cares for our bodies, we must also know that our souls are not neglected by him: and further, since the earth produces not corn and other things of itself, but God's blessing is the source of all fruitfulness and abundance, is not his word a much more precious food? Shall we then say that it comes to us by chance? It is hence no wonder that the Prophet sets here the deprivation of sound doctrine among God's judgments; as though he said, "Whenever men are faithfully taught, it is a proof of God's singular kindness, and a testimony of his paternal care. As God then has hitherto discharged towards you the office of the kindest father of a family, so now he will deprive you of meat and drink, that is, those which are spiritual." Now, in the second place, we must observe, that when we abuse God's bounty, our ingratitude deserves this recompense, that want should teach us that God ought not to have been despised in his benefits. This is generally true: for when we intemperately indulge in luxury when God gives us abundance of bread and wine, we fully deserve that this intemperance and excess should be cured by famine and want. But bread and wine are of no great value, and soon pass away: when therefore we abuse celestial doctrine, which is far more precious than all deserve? It is therefore no wonder that God should take away his word from all ungrateful and profane men, when he sees it treated with mockery or disdain: and this truth ought to be carefully considered by us at this day; for we see with how little reverence the greater part of men receive the celestial doctrine, which at this time is so bountifully offered to us. God has indeed in our age opened the wonderful treasures of his paternal bounty in restoring to us the light of truth. What fear there is now? What religion? Some scoff, some disdain, some indeed profess to receive what is said, but they pass it by negligently, being occupied with the cares and concerns of this world, and some furiously oppose, as the Papists do. Since then the perverseness or the wickedness, or the carelessness of the world, is so great, what can we expect, but that the Lord will send a much thicker darkness than that in which we have been before immersed, and suffer us to go astray and wander here and there in hunger and thirst? If then we fear God, this punishment, or rather the denunciation of this punishment, ought ever to be before our eyes. And the antithesis also, as it is very important should be carefully considered; for the Prophet by the comparison increases the punishment: it shall not, he says, be the want of meat and drink, for such a divine visitation would be more tolerable; but it shall be a spiritual famine. Inasmuch then as we are too much entangled by our flesh, these words ought to arouse us, that we may more attentively reflect on this dreadful punishment, and learn to fear the famine or want of the soul more than that of our bodies. When the sterility of the land threatens us with famine, we are all anxiety, and no day passes, in which this anxious question does not ten times occur to us, - "What will become of us? We now suffer from famine and want, and we are, as yet, distant from the harvest three or four months." All feel anxious, and in the meantime we are not touched by any concern when the Lord threatens us with spiritual want. Since then we are so disposed to be overanxious for this frail life, it is the more necessary for us to take notice at the comparison mentioned by our Prophet. But it may be here asked, Why does he say that they should be so famished as to "run here and there, and wander from sea to sea, from the south even to the east", since this ought to be counted as one of God's favors; for what more grievous thing can happen to us, than that the Lord should render us stupid and unconcerned? But when we are touched with some desire for sound doctrine, it evidently appears that there is some religion in us; we are not destitute of the Spirit of God, though destitute of the outward medium: and then comes what Christ says, 'Knock, and it shall be opened to you; seek, and ye shall find,' (Matth. 7: 7.) Therefore this denunciation of the Prophet seems not, it is said, so severe and dreadful. But we must observe, that the Prophet does not speak here strictly of famine, as though he said, that the Israelites would feel the want of God's word, that they would really look for it, that they would sincerely seek it, but that they would perceive by the punishment itself, that nothing is more to be dreaded than to be deprived of the spiritual food of the soul. An example of this is found in Esau: when he saw that he had lost his birth-right, he cried and howled. He did not do this either from a right feeling, or because he had returned to a sound mind; but he was urged on by despair only: and then he sent forth lamentations and howlings, as though he were a wild beast. An anxiety like this is what the Prophet describes here. We hence learn, that the reprobate, when they see themselves deprived of God's favors, are not really moved, so that they repent, but only feel strong agonies, so that they torment themselves without any benefit, and do not turn themselves to God. What then is this to seek? We must notice what he said before - that they shall wander from sea to sea, and then, that they shall run here and there. When the faithful perceive any token of God's wrath, they immediately conclude and clearly see, that there is no remedy but to retake themselves directly to God: 'but the ungodly, what do they do? They disquiet themselves, and make a great noise. It is then this empty and false feeling of which the Prophet speaks. Now then the question is answered. But we must at the same time observe, what the best way is to recover the favor of God, when we are deprived of it; and it is this, - to consider our elate, and to return to him under a due consciousness of God's judgment, and to seek to be reconciled to him. Thus will he restore what he has taken away. But if our obstinacy be like that of

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the Israelites, God will deprive us of his benefits, and not only those which are necessary to support our present life, but also of the spiritual food of the soul: then in vain will our howlings rend the air, for he will not give us an upright spirit to return to him; but we shall in vain bite the bridle, we shall in vain torment ourselves: for he will not suffer us to come where we ought, that is, he will not lead us to true repentance nor to a genuine calling on him, but we shall pine away in our evils without any remedy. Prayer. Grant, Almighty God, that as you continue to recall us to yourself, and though you sees us to be alienated from you, you still extend your hand to us, and often exhort and stimulate us by holy admonitions, and even frighten us by punishments, that we may not run headlong to our own ruin, - 0 grant, that we may not be deaf to admonitions so holy and gracious, nor be hardened against your threatening, but that we may become instantly submissive, and also return to the right way and constantly proceed in it, and follow one vocation through our whole life, as long as you continues it to us, until we at length reach the mark which is set before us, even until we be gathered into your celestial kingdom, through Jesus Christ our Lord. Amen. Sixty-seventh lecture. Amos 8:13, 14 In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, your god, O Dan, lives and, the manner of Beersheba lives; even they shall fall, and never rise up again. The Prophet, having threatened spiritual famine, now adds, that the people would in every respect be barren and destitute of every good: for I take not thirst here in the same sense as before; but that they should be dried up through the want of all things. It is indeed the worst deprivation when men are parched up with thirst; and this is what the Prophet threatens here. A country may suffer from want of provision, while there is water enough to drink; but when not even this remains, it is an evidence of a heavier and of almost the extreme curse of God. We now perceive what the Prophet meant, which was this, - that when God should take away his word, by which the souls of men are nourished up to eternal life, the Israelites would be then in want also of all blessings, so that they would not only be without bread, but also without water; and he mentions a circumstance which would greatly aggravate the evil, "Faint, he says, shall the fair virgins and the youth in their vigor". It seems unnatural, that those who are vigorous, and can run to get supply for their wants, should faint: but the Prophet, as I have said, wished to show that there would be no escape, but that God would distress the strongest, when he sent such a famine, and with it the want also of drink. He afterwards mentions the reason why the Lord would inflict such punishments on his people; it was, because they had prostituted themselves to wicked superstitions; "They swear, he says, by the sin of Samaria; they say, Live does thy God, Dan; Live does the way of Beersheba". Some understand "sin" here metaphorically, (as it is taken also in many other places,) as meaning sin-offerings, which are called by the Hebrews "'ashamot", and by the Latins piacula - expiations: but this exposition is too refined. The Prophet then speaks only of the idols of Israelites: and they are called wickedness or sin, because superstitious men, we know, delight in their own devices. He therefore calls an idol sin by way of reproach, though they gave it the honorable name of a god. They swear, he says, in or by the sin of Samaria. He calls it the sin of Samaria, for thence arose all their corruptions, it being the royal residence and the chief city of the whole country. Since then superstition proceeded from thence, the Prophet does not without reason say that all the idolatry, throughout the whole land, was the sin of Samaria; for he regarded the source where impiety originated. And he afterwards explains himself by saying, "Live does thy God, Dan; and, Live does the way of Beersheba": for we know that temples were raised both in Dan and in Beersheba. He then subjoins two forms of an oath, but for this end, - to show the character of the sin of Samaria, which he mentions. They swear then by the gods of Samaria, who were really detestable; for there is no greater atrocity in the sight of God than idolatry: but he afterwards adds, that they were gods who were worshipped at Dan and at Beersheba. What some say of the word "derech", that it means pilgrimage or the way that leads there, is frivolous and puerile; for the Prophet, no doubt, used a common expression. He therefore calls custom "the way of Beersheba", such as then was by common consent receded and approved. They then who swear by these fictitious forms of worship shall be parched, or pine away, with thirst. He then adds, "They shall fall, and rise again no more"; that is, their stroke shall be incurable, for God has hitherto employed moderate punishments, which could not heal them, as they had been obdurate in their evils. The Prophet then declares now that there would be no more any prospect of a remedy for them, and that the wound which God would inflict would be fatal, without any hope of being healed. This is the meaning. Let us now proceed Chapter 9. Amos 9:1 I saw the Lord standing upon the altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword: he that flees shall not flee away, and he that escapes shall not be delivered. The Prophet confirms the threatening which we have already explained; for he says that the people would be soon removed, as there was now no hope of repentance. But it must first be observed, that he speaks not here of the profane temples which Jeroboam the first had built in Dan and in Bethel, but of the true and lawful temple; for it would not have been befitting that this vision should have been made to the Prophet in one of those profane temples, from which, we know, God was far away. Had God appeared in Dan or Bethel, it would have been an indirect approbation of superstition. They are then mistaken who think that the vision was given to the Prophet in any other place than on mount Zion, as we have shown in other places. For the Prophets say not, that God had spoken either in Dan or in Bethel, nor had there been any oracle announced from these places; for God designed in every way to show that he had nothing to do with those profane rites and abominations. It is then certain that God appeared to his Prophet on mount Zion, and on the lawful altar. Let us now see the design of the vision. The greater part of interpreters think that the destruction of the kingdom and of the priesthood is predicted here, at the time when Zedekiah was taken and led ignominiously into exile, and when his children were killed, and when afterwards the temple was erased and the city demolished. But this prediction, I doubt not, ought to be extended much farther, even to the many calamities which immediately followed, by which at length the whole people were destroyed. I therefore do not confine what is here said to the demolition of the city and of the temple. But the meaning of the Prophet is the same as though he had said, that the Israelites as well as the Jews in vain boasted of their descent and of other privileges with which they had been honored: for the Lord had resolved to destroy them, and also the temple, which they employed as a cloak to cover their iniquities. We now then understand the intention of the Prophet. But this also must be noticed, - that if the Lord spared not his own temple, which he had commanded to be built, and in which he had chosen a habitation for himself, those profane temples, which he had ever despised, could not possibly escape destruction. We now see the design of this prophecy, which is the last, with the exception of the promise that is given, of which we shall speak in its proper place. He says then that he "saw God standing on the altar". The Prophet might have heard what follows without a vision; but God then, we know, was wont to sanction his predictions by visions, as we find in the twelfth chapter of Numbers. God then not only intended to commit to his Prophet what he was to proclaim, but also to add authority to his doctrine; and the vision was as it were the seal, which the Israelites as well as the Jews knew to be a proof, that what the Prophet declared by his mouth proceeded from heaven. It now follows, "Smite the lintel". "Kaphtor" is, I think, called the cover which is on the top of the posts of the temple; for the Hebrews call "kaphtorim" apples. As then they painted there pomegranates and flowers, the Hebrew doctors think that the part which is above the two posts of the temple is called "kaphtor". But that part of the entrance might have taken its name from its round form. However this may be, they called the highest part of the porch of the temple "Kaphtor". Now the posts sustained that which they commonly called the lintel. God then says, "Strike the lintel, and let the posts be moved", or let them shake, let the whole gate of the temple shake. Then he adds, And strike and break all on the, or on the head of all. This verb is differently read by interpreters. Correctly, according to the rule of grammar, it ought to be read in the third person, "and it will dash to the ground". But some however, render it thus, "and dash to the ground", or break, because he had said before, Smite. As to the meaning, it matters not much for an explanation immediately follows. Now as to what he says, "on the head", and as to the word "'acharitam", which follows, some by the head understand the priests and the rulers of the people, which view I am inclined to embrace; but when they explain "'acharit" to mean posterity

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or children, it does not seem to suit this place; for it ought rather as I think, to he referred to the common people. As then the Prophet had spoken of the head, he now adds the people in general. The Hebrews call whatever follows or comes after by "'acharit". They indeed understand posterity by it, but it is a word that has variety of meaning: for it is taken for end, for a footstep, in short, for anything that comes after. It is easy now to gather the meaning of the Prophet: A vision was exhibited to him which showed that it was decreed by God himself to smite both the chiefs and the common people: and since God begins with his temple, how can profane men hope for pardon, who had deserted the true and pure worship of God? They were all apostates: how then could they have hoped that God would be placable to them, inasmuch as he had broken down his own temple? He now adds, "I will slay with the sword", &c. We see then that this vision is to be referred to the stroke which was shortly after to be inflicted. I will slay then with the sword whatever follows, that is, the common people. He afterwards says, "Flee away from them shall not he who fleeth, nor shall he escape from them who escapeth"; that is though they may think that flight is possible, their expectation will deceive them, for I shall catch them. Had the Prophet said that there would be to them no means of fleeing away, he would not have spoken with so much severity; but when he says, that when they fled, he would catch them, that when they thought that they had escaped, there would be no safety to them, he says what is much more grievous. In short, he cuts off all hope from the Israelites, that they might understand that they were certain to perish, because God had hitherto tried in vain to restore them to the right way. Inasmuch then as they had been wholly incurable, they now hear that no hope remained for them. And since the Prophet denounces such and so dreadful a destruction of an elect people, and since the vision was exhibited to him in the temples there is no reason for us to trust in our outward profession, and to wait till God's judgments come, as we see many are doing in our day, who are wholly careless, because they think that no evil can happen to them, inasmuch as they bear the name of God. But the Prophet here shows, that God sits in his temple, not only to protect those whom he has adopted as his people and peculiar possession, but also to vindicate his own honor, because the Israelites had corrupted his worship; and the Jews also had departed from true religion. Since then impiety everywhere prevailed, he now shows that God sits there as the punisher of sins, that his people may know that they are not to tolerate those evils, which for a time he does not punish, as though he had forgotten his office, or that he designs his favor to be the cover of their iniquity; but because he designs by degrees to draw to repentance those, who are healable, and at the same time to take away every excuse frown the reprobate. Let us proceed Amos 9:2-4 2 Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down: 3 And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them: 4 And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them: and I will set mine eyes upon them for evil, and not for good. Here the Prophet denounces horrible punishments; but not without reason, for there was astonishing torpidity in that people, as there is usually in all hypocrites when they have any shadow of excuse. They were then the only elect people in the whole world. When, therefore, they thought that they excelled others and that they were endued with singular privileges beyond all other nations, this glory inebriated them, and they imagined that God was in a manner bound to them, as we have seen in other places. This, then, was the reason why the Prophet in so many ways enlarged on the judgment of God on hypocrites; it was, that they might be terrified by the vehemence and severity of his words. Hence he says, "If they dig for themselves passages to hell", that is, to the centre of the earth, for "she'ol" is here put for the centre; "thence shall my hand draw them forth; and then, If they ascend to heaven, thence I will draw them down", saith the Lord; "If they hide themselves in deserts, if they flee to the top of Carmel, I will truce them out": in short, they shall find no corner either in heaven, or on the earth, or in the sea, where they can be hid from my sight. There is no need here to understand by heavens high citadels, as the Chaldean paraphraser explains it: it is a frigid paraphrase. But the Prophet speaks in an hyperbolical language of the centre of the earth, of the heavens, and of the deep of the sea; as though he had said, "Should all the elements open themselves for hiding-places, yet the Israelites shall in vain try to escape, for I will follow them when sunk in the depth of the sea, I will draw them down from heaven itself; there shall, in a word, be no hiding-place for them either above or below." We now understand the Prophet's meaning; and an useful warning may be hence gathered, - that when God threatens us, we in vain seek subterfuges, as his hand extends itself to the lowest deep as well as to heaven; as it is said in Ps. 139: 7, 'Where shall I flee from thy presence, O Lord? If I ascend into heaven, thou art there; if I descend to the grave, thou art present; if I take the wings of the dawn, (or, of the morning star,) and dwell in the extremities of the sea, there also shall thy hand lead me.' The Prophet speaks not in that psalm, as some have very absurdly philosophized, of the unlimited essence of God; but he rather shows, that we are always in his sight. So then we ought to feel assured that we cannot escape, whenever God designs to make a scrutiny as to our sins, and to summon us to his tribunal. But we must at the same time remember, that the Prophet has not employed a superfluous heap of words; there is not here one syllable which is not important though at the first view it seems to be otherwise. But the Holy Spirit, as I have already reminded you, knowing our heedlessness, does here shake off all our self-flatteries. There is in us, we know, an innate torpor by nature, so that we despise all threatenings, or at least we are not duly moved by them. As the Lord sees us to be so careless, he rouses us by his goads. Whenever then Scripture denounces punishment on us, let us at the same time learn to join with it what the Prophet here relates; "Thou hast to do with God, what can't thou effect now by evasions? though thou climbest to heaven, the Lord can draw thee down; though thou descendent to the abyss, God's hand will thence draw thee forth; if thou seekest a hiding-place in the lowest depths, he will thence also bring thee forth to the light; and if thou hidest thyself in the deep sea, he will there find thee out; in a word, wherever thou betakest thyself, thou canst not withdraw thyself from the presence and from the hand of God." We hence see the design of all these expressions, and that is, that we may not think of God as of ourselves, but that we may know that his power extends to all hiding-places. But these words ought to be subjects at meditations though it be sufficient for our purpose to include in few words what the Prophet had in view. But as we are so entangled in our vain confidences, the Prophet, as I have said, has not in vain used so many words. Now as to what he says, "I will command the serpent to bite them, some understand by "nachash" not a serpent on hand, but the whale, or some other marine animal, as the leviathan, which is mentioned in Scripture; and we may learn from other parts of Scripture that "nachash" means not only a serpent, but also a whale or some animal living in the sea. In a word, God intimates, that he would be armed everywhere, whenever he should resolve to punish his adversaries, and that in all elements are means in readiness, by which he can destroy the wicked, who seek to escape from his hand. Now when he says, "If they go into captivity among their enemies, I will there command the sword to slay them", some interpreters confine this part to that foolish flight, when a certain number of the people sought to provide for their safety by going down into Egypt. Johanan followed them, and a few escaped, (Jer. 43: 2:) but according to what Jeremiah had foretold, when he said, 'Bend your necks to the king of Babylon, and the Lord will bless you; whosoever will flee to Egypt shall perish;' so it happened: they found this to be really true, though they had ever refused to believe the prediction. Jeremiah was drawn there contrary to the wish of his own mind: he had, however, pronounced a curse on all who thought that it would be an asylum to them. But the Lord permitted him to be drawn there, that he might to his last breath pronounce the Woe, which they had before heard from his mouth. But I hardly dare thus to restrict these expressions of the Prophet: I therefore explain them generally, as meaning, that exile, which is commonly said to be a civil death, would not be the end of evils to the Israelites and to the Jews; for even when they surrendered themselves to their enemies, and suffered themselves to be led and drawn away wherever their enemies pleased, they could not yet even in this way preserve their life, because the Lord would command the sword to pursue them even when exiles. This, in my view, is the real meaning of the Prophet. He at last subjoins, "I will set my eyes on them for evil, and not for good". There is a contrast to be understood in this clause: for the Lord had promised to be a guardian to his people, according to what is said in Ps. 121: 4, 'Behold, he who guards Israel neither sleeps nor slumbers.' As hypocrites ever lay hold on the promises of God without repentance and faith, without any religious feeling, and afterwards turn them to support their vain boasting, the Prophet therefore says here, that the eye of God would be upon them, not indeed in his wonted manner to protect them, as he had done from the beginning, but, on the contrary, to accumulate punishment on punishment: it was the same thing as though he said, "As I have hitherto watched over the safety of this people, whom I have chosen for myself, so I will hereafter most sedulously watch, that I may omit no kind of punishment, until they be utterly destroyed."

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And this sentence deserves to be specially noticed; for we are reminded, that though the Lord does not indeed spare unbelievers, he yet more closely observes us, and that he will punish us more severely, if he sees us to be obstinate and incurable to the last. Why so? Because we have come nearer to him, and he looks on us as his family, placed under his eyes; not that anything is hid or concealed from him, but the Scripture speaks after the manner of men. While God then favors his people with a gracious look, he yet cannot endure hypocrites; for he minutely observes their vices, that he may the more severely punish them. This then is the substance of the whole. It follows Amos 9:5 And the Lord GOD of hosts [is] he that touches the land, and it shall melt, and all that dwell therein shall mourn: and it shall rise up wholly like a flood; and shall be drowned, as [by] the flood of Egypt. The Prophet repeats here nearly the same words with those we explained yesterday: he used then the similitude of a flood, which he again mentions here. But as the first clause is capable of various explanations, I will refer to what others think, and then to what I deem the most correct view. This sentence, that the earth trembles, when it is smitten by God, is usually regarded as a general declaration; and the Prophets do often exalt the power of God in order to fill us with fear, and of this we shall see an instance in the next verse. Yet I doubt not but that this is a special threatening. "The Lord Jehovah, then, he says, will smite the land, and it will tremble". Then follows the similitude of which we spoke yesterday, "Mourn shall all who dwell in it"; and then, It will altogether ascend as a river". Here he intimates that there would be a deluge, so that the face of the earth would not appear. Ascend then shall the land as a river. The ascent of the earth would be nothing else but inundation, Which would cover its surface. He afterwards adds, "and it shall be sunk"; that is, every convenience for dwelling: this is not to be understood strictly, as I have said, of the land, but is rather to be referred to men, or to the use which men make of the earth. "Sunk then shall it be as by the river of Egypt". We have said that Egypt loses yearly its surface, when the Nile inundates it. But as the inundation of the river is given to the Egyptians for fertilizing the land and of rendering its produce more abundant, so the Prophet here declares that the land would be like the sea, so that there would no longer be any habitation. It now follow Amos 9:6 [It is] he that builds his stories in the heaven, and has founded his troop in the earth; he that calls for the waters of the sea, and pours them out upon the face of the earth: The LORD [is] his name. The Prophet describes now in general terms the power of God, that he might the more impress his hearers, and that they might not heedlessly reject what he had previously threatened respecting their approaching ruin; for he had said, 'Lo, God will smite the land, and it shall tremble.' This was special. Now as men received with deaf ears those threatening, and thought that God in a manner trifled with them, the Prophet added, by way of confirmation, a striking description of the power of God; as though he said, "Ye do hear what God denounces: now, as he has clothed me with his own authority, and commanded me to terrify you by setting before you your punishment, know ye that you have to do with God himself, whose majesty ought to make you all, and all that you are, to tremble: for what sort of Being is this God, whose word is regarded by you with contempt? God is he "who builds for himself chambers in the heavens, who founds his jointings (some render it bundles) in the earth, who calls the waters of the sea, and pours them on the face of the earth"; in a word, He is Jehovah, whose being is in himself alone: and ye exist only through his powers and whenever he pleases, he can with-draw his Spirits and then vanish must this whole world, of which ye are but the smallest particles. Since then He alone is God, and there is in you but a momentary strength, and since this great power of God, the evidences of which he affords you through the whole order of nature, is so conspicuous to you, how is it that ye are so heedless?" We now perceive why the Prophet exalts in so striking a manner the power of God. First, in saying that God "builds for himself his ascendings in the heavens", he alludes no doubt, to the very structure of the heavens; for the element of air, we know, rises upwards, on account of its being light; and then the element of fire comes nearer to what heaven is; then follow the spheres. As then the whole world above the earth is much more favorable to motion, this is the reason why the Prophet says that God has his ascents in the heavens. God indeed stands in no need of the heavens or of the air as an habitation, for he is contained in no place, being one who cannot be contained: but it is said, for the sake of men, that God is above all heavens: he is then located in his own elevated throne. But he says that he founds for himself his jointing on the earth, for this part of the world is more solid, the element of earth being grosser and denser, and therefore more firm. So also the waters, though lighter than the earth, approach it nearest. God then builds in the heavens. It is a mechanism which is in itself wonderful: when one raises to heaven his eyes, and then looks on the earth, is he not constrained to stand amazed? The Prophet then exhibits here before our eyes the inconceivable power of God, that we may be impressed by his words, and know with whom we have to do, when he denounces punishment. He further says, "Who calls the waters of the sea, and pours them on the face of the earth". This change is in itself astonishing; God in a short time covers the whole heaven: there is a clear brightness, in a moment clouds supervene, which darken the whole heaven, and thick waters are suspended over our heads. Who could say that the whole sky could be so suddenly changed? God by his own command and bidding does all this alone. He calls then the waters of the sea, and pours them down. Though rains, we know, are formed in great measure by vapors from the earth, yet we also know that these vapors arise from the sea, and that the sea chiefly supplies the dense abundance of moisture. The Prophet then, by taking a part for the whole, includes here all the vapors, by which rain is formed. He calls them the waters of the sea; God by his own power alone creates the rain, by raising vapors from the waters; and then he causes them to descend on the whole face of the earth. Since then the Lord works so wonderfully through the whole order of nature, what do we think will take place, when he puts forth the infinite power of his hand to destroy men, having resolved to execute the extreme judgment which he has decreed? Prayer. Grant, Almighty God, that as you have showed to us by evidences so remarkable that all things are under your command, and that we, who live in this world through your favor, are as nothing, for you could reduce us to nothing in a moment, - O grant, that being conscious of your power, we may reverently fear your hand, and be wholly devoted to your glory; and as you kindly offer yourself to us as a Father, may we be drawn by this kindness, and surrender ourselves wholly to you by a willing obedience, and never labour for anything through life but to glorify your name, as you have redeemed us through your only begotten Son, that so we may also enjoy through him that eternal inheritance which is laid up for us in heaven. Amen. Sixty-eighth lecture Amos 9:7 [Are] you not as children of the Ethiopians unto me, O children of Israel? says the LORD. Have not I brought up Israel out of the land of Egypt and the Philistines from Caphtor, and the Syrians from Kir? The Prophet shows here to the Israelites that their dignity would be no defense to them, as they expected. We have indeed seen in many places how foolish was the boasting of that people. Though they were more bound to God than other nations, they yet heedlessly boasted that they were a holy nation, as if indeed they had something of their own, but as Paul says, they were nothing. God had conferred on them singular benefits; but they were adorned with the plumes of another. Foolish then and absurd was their glorying, when they thought themselves to be of more worth in the sight of God than other nations. But as this foolish conceit had blinded them, the Prophet says now, "Whom do you think yourselves to be? Ye are to me as the children of the Ethiopians. I indeed once delivered you, not that I should be bound to you, but rather that I should have you bound to me, for ye have been redeemed through my kindness." Some think that the Israelites are compared to the Ethiopians, as they had not changed their skin, that is, their disposition; but this view I reject as strained. For the Prophet speaks here more simply, namely, that their condition differed nothing from that of the common class of men: "Ye do excel, but ye have nothing apart from me; if I take away from you what is mine, what will you have then remaining?" The emphasis is on the word, "to me", What are ye "to me"? For certainly they excelled among men; but before God they could bring nothing, since they had nothing of their own: nay, the more splendidly God adorned them, the more modestly and humbly they ought to have conducted themselves, seeing that they were bound to him for so many of his favors. But as they had forgotten their own condition, despised all the Prophets and felicitated themselves in their vices, he says, "Are ye not to me as the children of the Ethiopians, as foreign and the most alien nations? For what that is worthy of praise can I find in you? If then I look on you, what are you? I certainly see no reason to prefer you even to the most obscure nations." He afterwards adds, "Have I not made to ascend, or brought, Israel from the land of Egypt?" Here the Prophet reminds them of their origin. Though they had indeed proceeded from Abraham, who had been chosen by God four hundred years before their redemption; yet, if we consider how cruelly they were treated in Egypt, that

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tyrannical servitude must certainly appear to have been like the grave. They then began to be a people, and to attain some name, when the Lord delivered them from Egypt. The Prophet's language is the same as though he had said, "Look whence the Lord has brought you out; for ye were as a dead carcass, and of no account: for the Egyptians treated your fathers as the vilest slaves: God brought you thence; then you have no nobility or excellency of your own, but the beginning of your dignity has proceeded from the gratuitous kindness of God. Yet ye think now that ye excel others, because ye have been redeemed: God has also redeemed the Philistines, when they were the servants of the Cappadocians; and besides, he redeemed the Syrians when they were servants to other nations." Some take "kir" to mean Cyrene; but as this is uncertain, I pass it by as doubtful. Whatever it was, there is no ground of dispute about the subject itself; for it is certain that the Israelites are here compared with the Philistines as well as with the Syrians, inasmuch as all had been alike redeemed by the Lord, and this favor was common to all of whom he speaks. As God then pitied in former ages other nations, it was certainly not peculiar to the race of Abraham, that they had been freed by God, and by means of extraordinary miracles: "Even the Philistine will say the same, and the Syrians will say the same; but yet ye say that they are profane nations. Since it is so, ye are now divested of all excellency, that is, there is nothing of your own in you, that ye should exalt yourselves above other nations." This is the meaning. It now follows Amos 9:8, 9 Behold, the eyes of the Lord GOD [are] upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, says the LORD. For, lo, I will command, and I will sift the house of Israel among all nations, like as [corn] is sifted in a sieve, yet shall not the least grain fall upon the earth. Here the Prophet concludes that God would take vengeance on the Israelites as on other nations, without any difference; for they could not set up anything to prevent his judgment. It was indeed an extraordinary blindness in the Israelites, who were doubly guilty of ingratitude, to set up as their shield the benefits with which they had been favored. Though then the name of God had been wickedly and shamefully profaned by them, they yet thought that they were safe, because they had been once adopted. This presumption Amos now beats down. "Behold, he says, the eyes of the Lord Jehovah are upon all the wicked". Some restrict this to the kingdom of Israel, but, in my opinion, such a view militates against the design of the Prophet. He speaks indefinitely of all kingdoms as though he had said, that God would be the judge of the whole world, that he would spare no kingdoms or countries. God then will show himself everywhere to be the punisher of vices, and will summon all kingdoms before his tribunal, "By destroying I will destroy from the face of the earth all the ungodly and the wicked". Now the second clause I understand otherwise than most do: for they think it contains a mitigation of punishment, as the Prophets are wont to blend promises of favor with threatening, and as our Prophet does in this chapter. But it seems not to me that anything is promised to the Israelites: nay, if I am not much mistaken, it is an ironical mode of speaking; for Amos obliquely glances here at that infatuated presumption, of which we have spoken, that the Israelites thought that they were safe through some peculiar privilege, and that they were to be exempt from all will not spare unbelievers," he says, "who excuse themselves by comparing themselves with you. Shall I tolerate your sins and not dare to touch you, seeing that you know yourselves to be doubly wicked?" We must indeed notice in what other nations differed from the Israelites; for the more the children of Abraham had been raised, the more they increased their guilt when they despised God, the author of so many blessings, and became basely wanton by shaking off, as it were, the yoke. Since then they so ungratefully abused God's blessings, God might then have spared other nations: it was therefore necessary to bring them to punishment, for they were wholly inexcusable. As then they exceeded all other nations in impiety, the Prophet very properly reasons here from the greater to the less: "I take an account," he says, "of all the sins which are in the world, and no nations shall escape my hand: how then can the Israelites escape? For other nations can plead some ignorance, as they have never been taught; and that they go astray in darkness is no matter of wonder. But ye, to whom I have given light, and whom I have daily exhorted to repent, - shall ye be unpunished? How could this be? I should not then be the judge of the world." We now then perceive the real meaning of the Prophet: "Lo," he says "the eyes of Jehovah are upon every sinful kingdom; I will destroy all the nations who have sinned from the face of the earth, though they have the pretence of ignorance for their sins; shall I not now, forsooth, destroy the house of Israel?" Here then the Prophet speaks ironically, Except that I shall not destroy by destroying the house of Israel; that is, "Do you wish me to be subservient to you, as though my hands were tied, that I could not take vengeance on you? what right have you to do this? and what can hinder me from punishing ingratitude so great and so shameful?" He afterwards adds, "For, lo, I will command," &c. The Prophet here confirms the former sentence; and hence I conclude that the second part of the preceding verse is ironically expressed; for if he had promised pardon to the Israelites, he would have gone on with the same subject; but, on the contrary, he proceeds in another direction, and says, that God would justly punish the Israelites; for the event would at length make it known, that among them not even a grain would be found, but that all would be like chaff or refuse: "Lo, he says, I will shake among the nations the Israelites as corn is shaken in a sieve: a grain, he says, shall not fall on the earth"; as though he said, "Though I shall scatter the Israelites through various places that they may be dispersed here and there, yet this exile shall ever be like a sieve: they now contend with me, when any grain has fallen. The event then shall show, that there is in them nothing but chaff and filth; for I will by sieving cleanse my whole floor, and nothing shall be found to remain on it." If one objects and says, that there were some godly persons in that nation, though very small in number. This I admit to be true: but the Prophet speaks here, as in many other places, of the whole nation; he refers not to individuals. It was then true, with regard to the body of the people of Israel, that there was not one among them who could be compared to grain, for all had become empty through their iniquities; and hence they necessarily disappeared in the sieve, and were like chaff or refuse. But it must be observed, that God here cuts off the handle for evasion, for hypocrites ever contend with him; and although they cannot wholly clear themselves, they yet extenuate their sins, and accuse God of too much severity. The Prophet then anticipates such objections, "I will command," he says, "and will shake the house of Israel as corn is shaken." It was a very hard lot, when the people were thus driven into different parts of the world; it was indeed a dreadful tearing. The Israelites might have complained that they were too severely treated; but God by this similitude obviates this calumny, "They are indeed scattered in their exile, yet they remain in a sieve; I will shake them, he says, among the nations: but not otherwise than corn when shaken in a sieve:" and it is allowed by the consent of all that corn ought to be cleansed. Though the greater part disappears when the corn, threshed on the floor, is afterwards subjected to the fan; yet there is no one but sees that this is necessary and reasonable: no one complains that the chaff thus perishes. Why so? Because it is useless. God then shows that he is not cruel, nor exceeds moderation, though he may scatter his people through the remote regions of the earth, for he ever keeps them in a sieve. He afterwards adds, "And fall shall not a grain on the earth". They translate "tsror" a stone, but "tsarar" is to tie, and hence this word means what is collected or, binding, as when the children of Jacob had their money tied in their sacks, they said, 'Behold my binding;' so also now it is taken for the solid grain. God then intimates that he would not be so rigid as not to moderate his punishment, so as to spare the innocent. I have already said that though there would be still a remnant among the people, yet what the Prophet says is true as to the whole body; for it had nothing either sound or pure. But this objection might be made: It is certain that many faithful worshipers of God were taken away into exile with the wicked; they then fell on the earth as useless chaff or refuse; but God denies that this would be the case. To this I answer, that though the Lord involves his servants with the ungodly when he executes temporal punishment, he is yet ever propitious to them; and it is certain, that however hardly they may be dealt with, they yet do not expostulate; they groan, indeed, but at the same time they acknowledge that they are mercifully treated by the Lord. But another thing must also be remembered, - that though the Lord would not have dealt so severely with his people, had they been like the few who were good, yet not one of them was without some fault. Jeremiah, Daniel, Ezra, Nehemiah, Shadrach, Meshech, and Abednego, were indeed like angels among men; and it was indeed a miracle, that they stood upright in the midst of so much impiety; they were yet led into captivity. When they approached God, they could not object, that they were punished beyond what they deserved. Worthy, indeed, was Jeremiah of heavier punishment; and so was Daniel, though an example of the highest and even of angelic integrity. God then could have cast them away as refuse: it is nevertheless certain that they were wheat; and the Lord shook them in the sieve like the chaff, yet so as ever to keep them gathered under his protection; but at the same time in a hidden manner: as, for instance, the wheat on the floor is beaten together with the chaff, this is common to both; no difference can be observed in the threshing. True is this, and the case is the same when the wheat is being winnowed. When therefore the wheat is gathered, it is together with the chaff, to be sifted by the fan, without any difference; but the wheat remains. So also it happened to the pious worshipers of God; the Lord kept them collected in the sieve. But here he speaks of the people in general; and he says that the whole people were like refuse and filth, and that they vanished, because there was no solidity in them, no use to be made of them, so that no one remained in the

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sieve. That God then preserved his servants, was an instance of his wonderful working. But the denunciation of punishment, here spoken of, belonged to the outward dealings of God. As then the people were like refuse or chaff shaken and driven to various places, this happened to them justly, because nothing solid was found in them. It now follows Amos 9:10 All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us. Amos goes on with the same subject, - that God without any measure of cruelty would execute extreme vengeance on a reprobate people: "Die, he says, by the sword all the wicked of my people". In naming the wicked of the people, he meant no doubt to include the whole people; though if anyone thinks that the elect are by implication excepted, who were mixed with the ungodly, I do not object: this is probable; but yet the Prophet speaks here of the people generally. He says that the wicked of the people would perish by the sword: for it was not the sin of a few that Amos here refers to, but the sin which prevailed among the whole nation. Then all the wicked of my people shall die by the sword. He points out what sort of people they were, or at least he mentions the chief mark by which their impiety might be discovered, - they obstinately despised all the judgments of God, "They say, It will not draw near; nor lay hold on our account, the evil". Security then, which of itself ever generates a contempt of God, is here mentioned as the principal mark of impiety. And doubtless the vices of men reach a point that is past hope, when they are touched neither by fear nor shame, but expect God's judgments without any concern or anxiety. Since then they thus drove far away from themselves all threatening, while at the same time they were ill at ease with themselves, and as it were burying themselves in deep caverns, and seeking false peace to their consciences, they were in a torpor, or rather stupor, incapable of any remedy. It is, therefore, no wonder that the Prophet lays down here this mark of security, when he is showing that there was no remnant of a sound mind in this people. Die then shall all the wicked by the sword, even those who say, It will not draw near; nor anticipate us, on our account, the evil: for we can not explain the word "takdim" in any other way than by referring it to the threatening. For the Prophets, we know, commonly declared that the day of the Lord was at hand, that his hand was already armed, that it had already seized the sword. As then the Prophets, in order to smite despisers with fear, were wont to threaten a near punishment; so the Prophet does here; wishing to expose the impious stupor of the people, he says, "You think that there will not be such haste as is foretold to you by the Prophets; but this sheer perverseness will be the cause of your ruin." As to the expression, It will not come "on our account", from a regard to us, it deserves to be noticed. Though hypocrites confess in general, that they cannot escape the hand of God, yet they still separate themselves from the common class, as if they are secured by some peculiar privilege. They therefore set up something in opposition to God, that they may not be blended with others. This folly the Prophet indirectly condemns by saying, that hypocrites are in a quiet and tranquil state, because they think that there will be to them no evil in common with the rest, as also they say in Isa. 28: 15, 'The scourge, if it passes, will not yet reach us.' We now then see what the Prophet has hitherto taught, and the meaning of these four verses which we have just explained. Now follows the promise Amos 9:11 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: Here now the Prophet begins to set forth the consolation, which alone could support the minds of the godly under afflictions so severe. Threatening alone might have cast the strongest into despair; but the event itself must have overwhelmed whatever hope there might have been. Hence the Prophet now applies comfort by saying, that God would punish the sins of the people of Israel in such a way as to remember still his own promise. We know, that whenever the Prophets designed to give some hope to a distressed people, they set forth the Messiah, for in him all the promises of God, as Paul says, are Yea and Amen, (2 Cor. 1: 20:) and there was no other remedy for the dispersion than for God to gather all the scattered members under one head. Hence, when the head is taken away, the Church has no head; especially when it is scattered and torn, as was the case after the time of Amos. It is no wonder then that the Prophets, after having prophesied of the destruction of the people, such as happened after the two kingdoms were abolished, should recall the minds of the faithful to the Messiah; for except God had gathered the Church under one head, there would have been no hope. This is, therefore, the order which Amos now observes. "In that day, he says, will I raise up the tabernacle of David: as though he had said, that the only hope would be, when the redeemers who had been promised would appear. This is the import of the whole. After having shown then that the people had no hope from themselves, for God had tried all means, but in vain and after having denounced their final ruin, he now subjoins, "The Lord will yet have mercy on his people, for he will remember his covenant." How will this be? "The Redeemer shall come." We now then understand the design of the Prophet and the meaning of the verse. But when he speaks of the tabernacle of David, he refers, I doubt not, to the decayed state of things; for a tabernacle does not comport with royal dignity. It is the same as though Amos had said, "Though the house of David is destitute of all excellency, and is like a mean cottage, yet the Lord will perform what he has promised; he will raise up again his kingdom, and restore to him all the power which has been lost." The Prophet then had regard to that intervening time, when the house of David was deprived of all splendor and entirely thrown down. I will then raise up the tabernacle of David: he might have said the tabernacle of Jesse; but he seems to have designedly mentioned the name of David, that he might the more fully strengthen the minds of the godly in their dreadful desolation, so that they might with more alacrity flee to the promise: for the name of Jesse was more remote. As then the name of David was in repute, and as this oracle, 'Of the fruit of thy loins I will set on thy throne,' (Ps. 132: 11,) was commonly known, the Prophet brings forward here the house of David, in order that the faithful might remember that God had not in vain made a covenant with David: "The tabernacle then of David will I then raise up, and will fence in its breaches, and its ruins will I raise up"; and I will build "it as in the days of old". Thus the Prophet intimates that not only the throne of David would be overthrown but also that nothing would remain entire in his mean booth, for it would decay into ruins and all things would be subverted. In short, he intimates that mournful devastation would happen to the whole family of David. He speaks, as it is well understood, metaphorically of the tabernacle: but the sense is clear, and that is, that God would restore the royal dignity, as in former times, to the throne of David. This is a remarkable prediction, and deserves to be carefully weighed by us. It is certain that the Prophet here refers to the advent of Christ; and of this there is no dispute, for even the Jews are of this opinion, at least the more moderate of them. There are indeed those of a shameless front, who pervert all Scripture without any distinction: these and their barking we may pass by. It is however agreed that this passage of the Prophet cannot be otherwise explained than of the Messiah: for the restitution of David's family was not to be expected before his time; and this may easily be learnt from the testimonies of other Prophets. As then the Prophet here declares, that a Redeemer would come, who would renew the whole state of the kingdom, we see that the faith of the Fathers was ever fixed on Christ; for in the whole world it is he alone who has reconciled us to God: so also, the fallen Church could not have been restored otherwise than under one head, as we have already often stated. If then at this day we desire to raise up our minds to God, Christ must immediately become a Mediator between us; for when he is taken away, despair will ever overwhelm us, nor can we attain any sure hope. We may indeed be raised up by some wind or another; but our empty confidence will shortly come to nothing, except we have a confidence founded on Christ alone. This is one thing. We must secondly observe, that the interruption, when God overthrew the kingdom, I mean, the kingdom of Judah, is not inconsistent with the prediction of Jacob and other similar predictions. Jacob indeed had said, 'Taken away shall not be the sceptre from Judah, nor a lawgiver from his bosom, or from his feet, until he shall come, the Shiloh,' (Gen. 49: 10.) Afterwards followed this memorable promise, 'Sit of thy progeny on thy throne shall he, who shall call me his Father, and in return I will call him my Son, and his throne shall perpetually remain,' (Ps. 132: 11,12.) Here is promised the eternity of the kingdom; and yet we see that this kingdom was diminished under Rehoboam, we see that it was distressed with many evils through its whole progress, and at length it was miserably destroyed, and almost extinguished; nay, it had hardly the name of a kingdom, it had no splendor, no throne, no dignity, no sceptre, no crown. It then follows, that there seems to be an inconsistency between these events and the promises of God. But the Prophets easily reconcile these apparent contrarieties; for they say, that for a time there would be no kingdom, or at least that it would be disturbed by many calamities, so that there would appear no outward form of a kingdom, and no visible glory. As then they say this, and at the same time add, that there would come a restoration, that God would establish this kingdom by the power of his Christ, - as then the Prophets say this, they show that its perpetuity would really appear and be exhibited in Christ. Though then the kingdom had for some time fallen, this does not militate against the other predictions. This then is the right view of the subject: for Christ at length appeared, on whose head rests the true diadem or crown, and who has been elected by Gods and is the legitimate king, and who, having risen from the dead, reigns and now sits at the Father's right hand, and his throne shall not fail to the end of the world; nay,

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the world shall be renovated, and Christ's kingdom shall continue, though in another form, after the resurrection, as Paul shows to us; and yet Christ shall be really a king for ever. And the Prophet, by saying, "as in ancient days", confirms this truth, that the dignity of the kingdom would not continue uniform, but that the restoration would yet be such as to make it clearly evident that God had not in vain promised an eternal kingdom to David. Flourish then shall the kingdom of David for ever. But this has not been the case; for when the people returned from exile, Zerobabel, it is true, and also many others, obtained kingly power; yet what was it but precarious? They became even tributaries to the kings of the Persian and of the Medes. It then follows, that the kingdom of Israel never flourished, nor had there existed among the people anything but a limited power; we must, therefore, necessarily come to Christ and his kingdom. We hence see that the words of the Prophet cannot be otherwise understood than of Christ. It follows Amos 9:12 That they may possess the remnant of Edom, and of all the heathen, which are called by my name, says the LORD that doeth this. By these words the Prophet shows that the kingdom under Christ would be more renowned and larger than it had ever been under David. Since then the kingdom had been greatest in dignity, and wealth, and power, in the age of David, the Prophet here says, that its borders would be enlarged; for then he says, "Possess shall the Israelites the remnant of Edom". He speaks here in common of the Israelites and of the Jews, as before, at the beginning of the last chapter, he threatened both. But we now apprehend what he means, - that Edom shall come under the yoke. And it is sufficiently evident why he mentions here especially the Edomites, and that is because they had been most inveterate enemies; and vicinity gave them greater opportunity for doing harm. As then the Edomites harassed the miserable Jews, and gave them no respite, this is the reason why the Prophet says that they wouldcome under the power of his elect people. He afterwards adds, that all nations would come also to the Jews. He speaks first of the Edomites, but he also adds all other nations. I cannot finish to-day. Prayer. Grant, Almighty God, that as we see everywhere so many evident tokens of your displeasure, and more grievous ones are impeding, if we indeed duly consider how grievously we have provoked your wrath, and how wickedly also the whole world at this day rages against you and at the same time abuses your many and excellent benefits, - O grant, that we may ever remember your covenant and entertain a perpetual confidence in your only-begotten Son, that whenever it may please you to sift us, may you keep us in safety, until we come, not into any earthly storehouse but into your celestial kingdom, where we may become partakers of that glory which thy Son has obtained for us, who has once for all redeemed us that we may ever remain under his guardianship and protection. Amen. Lecture Sixty-ninth. In yesterday's Lecture, we could not finish the verse in which Amos says, that the Edomites and other nations would come under the power of the people of God. As to the first clause there is no ambiguity, but the latter admits of two meanings. Some take its sense to be this, "Other nations on whom my name is called:" and others refer this to the children of Abraham in this way, "That possess the remnants of Edom and all nations they may, upon whom," that is, that they on whom my name is called, even the descendants of Abraham, may possess the Edomites and all other nations. If we choose the reference to be made to the chosen people, the order of the words seems to be somewhat broken; and yet this sense is very suitable, - that possess their enemies the faithful may, on whom my name is called; for the reason appears to be here expressed by the Prophet, why he promised a large kingdom to the Israelites, and that is, because they were enrolled in God's name, the Lord owned them as his people, inasmuch as he had chosen and adopted them in the person of their father Abraham. But if the other view be more approved, then the particle "'asher" is not, as I think, a pronoun relative, but an adverb expressing a cause, "That they may possess the remnants of Edom and all nations, for my name shall have been, or shall be, called on them:" for who can have possession of this right or title but those who, having been aliens, shall pass over into the family of Abraham? Israel is indeed said to possess whatever comes from another quarter, and is incorporated into the body of the Church. But on this point I will not contend; for this main thing is evident to us, - that the extension of the kingdom under Christ is here promised as though he had said that the Jews were included within narrow bounds, even when the kingdom of David especially flourished, but that God would under Christ extend their borders, and cause them to rule far and wide. What it is to call God's name on a people, we have elsewhere stated. Let us now go on with the context. Amos 9:13 Behold, the days come, says the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that sows seed; and the mountains shall drop sweet wine, and all the hills shall melt. Here the Prophet describes the felicity which shall be under the reign of Christ: and we know that whenever the Prophets set forth promises of a happy and prosperous state to God's people, they adopt metaphorical expressions, and say, that abundance of all good things shall flow, that there shall be the most fruitful produce, that provisions shall be bountifully supplied; for they accommodated their mode of speaking to the notions of that ancient people; it is therefore no wonders if they sometimes speak to them as to children. At the same time, the Spirit under these figurative expressions declares, that the kingdom of Christ shall in every way be happy and blessed, or that the Church of God, which means the same thing, shall be blessed, when Christ shall begin to reign. Hence he says, "Coming are the days, says Jehovah, and the plowman shall draw nigh, or meet, the reaper". The Prophet no doubt refers to the blessing mentioned by Moses in Lev. 26: for the Prophets borrowed thence their mode of speaking, to add more credit and authority to what they taught. And Moses uses nearly the same words, - that the vintage shall meet the harvest, and also that sowing shall meet the plowing: and this is the case, when God supplies abundance of corn and wine, and when the season is pleasant and favorable. We then see what the Prophet means, that is, that God would so bless his people, that he would suffer no lack of good things. "The plowman then shall come nigh the reaper; and the treader of grapes, the bearer of seed". When they shall finish the harvest, they shall begin to plow, for the season will be most favorable; and then when they shall complete their vintage, they shall sow. Thus the fruitfulness, as I have said, of all produce is mentioned. The Prophet now speaks in a hyperbolical language, and says, "Mountains shall drop sweetness, and all the hills shall melt", that is, milk shall flow down. We indeed know that this has never happened; but this manner of speaking is common and often occurs in Scripture. The sum of the whole is, that there will be no common or ordinary abundance of blessings, but what will exceed belief, and even the course of nature, as the very mountains shall as it were flow down. It now follows Amos 9:14 And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit [them]; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. As the prophecy we have noticed was one difficult to be believed, especially when the people were led away into exile, the Prophet comes to the help of this lack of faith, and shows that this would be no hindrance to God to lead his people to the felicity of which he speaks. These things seem indeed to be quite contrary, the one to the other, - that the people, spoiled of all dignity, should be driven to a far country to live in miserable exile, and that they should also be scattered into various parts and oppressed by base tyranny; - and that at the same time a most flourishing condition should be promised them, and that such an extension of their kingdom should be promised them, as had never been previously witnessed. Lest then their present calamities should fill their minds with fear and bind them fast in despair; he says that the Israelites shall return from exile, not indeed all; but as we have already seen, this promise is addressed to the elect alone: at the same time he speaks here simply of the people. But, this prophecy is connected with other prophecies: it ought not therefore to be extended except to that remnant seed, of whom we have before taken notice. "Restore then will I the captivity of my people Israel"; and then, "They shall build nested cities and dwell there; they shall plant vineyards, and their wine shall they drink; they shall make gardens, and shall eat their fruit". He reminds the people here of the blessings mentioned in the Law. They must indeed have known that the hand of the Lord was opposed to them in their exile. Hence the Prophet now shows, that as soon as the Lord would again begin to be propitious to them, there would be a new state of things; for when God shows his smiling countenance, prosperity follows and a blessed success in all things. This then is what the Prophet now intends to show, that the miserable exiles might not faint in despair, when the Lord chastised them. It follows at last -

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Amos 9:15 And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, says the LORD thy God. The Prophet further mentions here a quiet dwellings in the land, for it was not enough for the people to be restored to their country, except they lived there in safety and quietness; for they might soon afterwards have been removed again. It would have been better for them to pine away in exile, than to be restored for the sake, as it were, of sporting with them, and in a short time to be again conquered by their enemies, and to be led away into another country. Therefore the Prophet says, that the people, when restored, would be in a state of tranquillity. And he uses a most suitable comparison, when he says, "I will plant them in their own land, nor shall they be pulled up any more": for how can we have a settled place to dwell in, except the Lord locates us somewhere? We are indeed as it were flitting beings on the earth, and we may at any moment be tossed here and there as the chaff. We have therefore no settled dwelling, except as far as we are planted by the hand of God, or as far as God assigns to us a certain habitation, and is pleased to make us rest in quietness. This is what the Prophet means by saying, "I will plant them in their own land, nor shall they any more be pulled up". How so? "Because, he says, I have given to them the land". He had indeed given it to them before, but he suffered them to be pulled up when they had polluted the land. But now God declares that his grace would outweigh the sins of the people; as though he said, "However unworthy the people are, who dwell in this land, my gift will yet be effectual: for I will not regard what they deserve at my hands, but as I have given them this land, they shall obtain it." We now apprehend the meaning of the Prophet. Now, if we look on what afterwards happened, it may appear that this prophecy has never been fulfilled. The Jews indeed returned to their own country, but it was only a small number: and besides, it was so far from being the case, that they ruled over neighbouring nations, that they became on the contrary tributaries to them: and further still, the limits of their rule were ever narrow, even when they were able to shake off the yoke. In what sense then has God promised what we have just explained? We see this when we come to Christ; for it will then be evident that nothing has been in vain foretold: though the Jews have not ruled as to the outward appearance, yet the kingdom of God was then propagated among all nations, from the rising to the setting of the sun; and then, as we have said in other places, the Jews reigned. Further, what is here said of the abundance of corn and wine, must be explained with reference to the nature of Christ's kingdom. As then the kingdom of Christ is spiritual, it is enough for us, that it abounds in spiritual blessings: and the Jews, whom God reserved for himself as a remnant, were satisfied with this spiritual abundance. If anyone objects and says, that the Prophet does not speak here allegorically; the answer is ready at hand, even this, - that it is a manner of speaking everywhere found in Scripture, that a happy state is painted as it were before our eyes, by setting before us the conveniences of the present life and earthly blessings: this may especially be observed in the Prophets, for they accommodated their style, as we have already stated, to the capacities of a rude and weak people. But as this subject has been discussed elsewhere more at large, I only touch on it now as in passing and lightly. Now follows the Prophecy of Obadiah, who is commonly called Abdiah. JOHN CALVIN’S COMMENTARY ON OBEDIAH Calvin's Preface To Obadiah This Prophecy does not consist of many oracles, nor of many sermons, as other prophecies; but it only denounces on the Edomites a near destruction, and then promises a restoration to the chosen people of God. But it threatens the Edomites for the sake of giving consolation to the chosen people; for it was a grievous and hard trial for the children of Jacob, an elect people, to see the descendants of Esau, who had been rejected by God, flourishing both in wealth and power. As then the children of Israel were miserable in comparison, the adoption of God might have appeared worthless; and this was in great measure the reason why the Israelites preferred the lot of other, and so our sorrow is enhanced and our weariness is increased. When therefore the Israelites saw the Edomites living at ease and beyond the reach of danger, and when they also saw them in the enjoyment of every abundance, while they themselves were exposed as a prey to their enemies, and were continually expecting new calamities, it could not have been, but that their faith must have utterly failed, or at least become much weakened. For this reason the Prophet here shows, that though the Edomites now lived happily, yet in a short time they would be destroyed, for they were hated by God; and he shows that this would be the case, as we shall see from the contents of this Book, for the sake of the chosen people. We now then perceive the design of the Prophet: as adversity might have weakened the Israelites, and even utterly broken them down, the Prophet here applies comfort and props up their dejected minds, for the Lord would shortly look on them and take due vengeance on their enemies. And the reason why this prophecy is levelled against the Edomites only is this, -- that they, as we know, raged more cruelly than any others against the Israelites: for it is not said without a cause in Psalm 137:7, Remember the children of Edom in the day of Jerusalem, who said, Make bare, make bare even to the very foundations.' Now at what time Obadiah prophesied, it does not appear (67) except that it is probable that this prophecy was announced, when the Edomites rose up against the Israelites and distressed them by many annoyances: for they seem to be mistaken who think that Obadiah lived before the time of Isaiah. It appears that Jeremiah (Jeremiah 49:7-22) and this Prophet made use of the same thoughts and nearly of the same words, as we shall hereafter see. The Holy Spirit could, no doubt, have expressed the same things in different words; but he was pleased to join together these two testimonies, that they might obtain more credit. [68] I know not whether Obadiah and Jeremiah were contemporaries, and on this subject we need not bestow much labor. It is sufficient for us to know, that this prophecy was added to other prophecies, that the Israelites might feel assured, that though the Edomites might prosper for a time, yet they could not escape the hand of God, but would shortly be constrained to give an account of their cruelty, inasmuch as they had without cause been all in a flame against the distressed and afflicted people of God. Now our Prophet shows at the end that God would become the avenger of this cruelty, which the Edomites had exercised; for though he chastised his own people, he did not yet forget his gratuitous covenant. Let us now come to the words. Obadiah 1:1 1. The vision of Obadiah. Thus says the Lord God concerning Edom; We have heard a rumour from the Lord, and an ambassador is sent among the heathen, Arise, and let us rise up against her in battle. Obadiah's preface is, that he brought nothing human, but only declared the vision presented to him from above. We indeed know that it was God alone that was ever to be heard in the Church, as even now he demands to be heard: but yet he sent his prophets, as afterwards the apostles; yes, as he sent his only begotten Son, whom he has set over us to be our only and sovereign Teacher. Obadiah then by saying that it was a vision, said the same, as though he declared, that he did not presumptuously bring forward his own dreams, or what he conjectured, or discovered by human reason, but that he adduced only a celestial oracle: for chzvn, chezun, as we have observed in other places, was a vision, by which God revealed himself to his Prophets. He then adds, Thus says Jehovah. Here is a fuller expression of the same declaration. We thus see that the Prophet, in order that the doctrine he brought forward might not be suspected, made God the author; for what faith can be put in men, whom we know to be vain and false, except as far as they are ruled by the Spirit of God and sent by Him? Seeing then that the Prophet so carefully teaches us, that what he declared was delivered to him by God, we may hence learn what I have lately referred to, -- that the Prophets formerly so spoke, that God alone might be heard among the people. He says afterwards, A rumor have we heard. Some render it, a word, or a doctrine. smvh, shimuoe, is properly a hearing, and is derived from the verb the Prophet subjoins. A hearing then have we heard; so it is translated literally. But some think that what was taught is pointed out, as though he said, "The Lord has revealed this to me and to other Prophets;" according to what Isaiah says, Isaiah 53:1, Who has believed our hearing?' It is the same word, and he speaks of God's word or doctrine. But it is probable that he refers here to those tumultuous rumors, which commonly precede wars and calamities. We have then heard a rumor. The verb in Jeremiah is not in the plural number, smnv shimonu, but smvh smtv shimoti shimunoe, I have heard,' says Jeremiah, a hearing.' But our Prophet uses the plural number, We have heard a hearing.' The sense however is the same; for Jeremiah says that he had heard rumors; and the Prophet here adds others to himself, as though he said, "This rumor is spread abroad, but it is from the Lord: it is certain that this rumor has been heard even by the profane and the despisers of God." But the Prophet shows that wars are not

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stirred up at random, but by the secret influence of God; as though he said, "When a tumult arises, let us not think that its beginning is from the earth, but God himself is the mover." We now then apprehend the design of the Prophet: though he speaks of the rumor of wars, he yet shows that chance or accident does not rule in such commotions, but the hidden influence of God. We have heard, he says, from Jehovah, and a messenger, or, an ambassador, to the nations has been sent , Arise, and we will arise against her to battle. In Jeremiah, it is, Assemble, come and arise against her to battle.' The Prophet here shows, I have no doubt, from where the rumor came, which he had just mentioned; for they were now indeed stirring up one another to destroy that land. If anyone had formed a judgment according to human wisdom, he would have said that the Assyrians were the cause why war was brought on the Edomites, because they had found them either inconstant or even perfidious, or because they had faked a pretense when there was no just reason for making war. But the Prophet here raises his mind upwards and acknowledges God to be the mover of this war, because he intended to punish the cruelty of that people, which they had exercised toward their own kindred, the Israelites; and at the same time he encourages others also, that they might understand that it was altogether directed by the hidden counsel of God, that the Assyrians, from being friends, became of a sudden enemies, that a war was all in a flame against the Edomites at a time when they were at ease, without any fear, without any apprehension of danger. It follows -Obadiah 2-4 2 Behold, I have made you small among the heathen: you will be greatly despised. 3 The pride of your heart has deceived you, you that dwell in the clefts of the rock, whose habitation is high; that says in his heart, Who shall bring me down to the ground? 4 Though you exalt yourself as the eagle, and though you set your nest among the stars, thence will I bring you down, says the LORD. Jeremiah uses nearly the same words; but the sense of the expression is ambiguous, when he says, Behold, I have made you small.' To me it appears probable, that the Prophet reproves the Edomites, because they became arrogant, as it were, against the will of God, and in opposition to it, when, at the same time, they were confined to the narrow passes of mountains. It is said elsewhere, (Malachi 1:2,) Jacob and Esau, were they not brothers?' "But I have given to you the inheritance promised to your father Abraham; I have transferred the Edomites to mount Seir." Now it is less bearable, if anyone be elated with pride, when his condition is not so honorable. I therefore think that the Edomites are here condemned because they vaunted so much, and arrogated to themselves more than what was right, when they yet were contemptible, when their condition was mean and obscure, for they dwelt on mount Seir. But others think that the punishment, which was impending over them, is here denounced, “Behold, I made you small among the nations, and Jeremiah says, and contemptible among men'; he omits the two words, you and exceedingly; he says only, and contemptible among men'. But as to the substance, there is hardly any difference. If then we understand that that nation was proud without reason, the sense is evident, that is, that they, like the giants, carried on war against God, that they vaunted themselves, though confined to the narrow passes of mountains. Though I leave to others their own free opinion, I am yet inclined to the former view, while the latter has been adopted nearly by the consent of all; and that is, that God was resolved forcibly to constrain to order those ferocious men, who, for no reason, and even in opposition to nature, are become insolent. But if a different interpretation be more approved, we may say, that the Prophet begins with a threatening, and then subjoins a reason why God determined to diminish and even to destroy them: for though they dwelt on mountains, it was yet a fertile region; and further, they had gathered in course of long time much wealth, when they attained security, when no enemy disturbed them. This then is the reasoning, Behold, I have you small and contemptible in the mountain, -- and why? because the pride of your heart has deceived you; and Jeremiah adds, terror, although some render tphltstk taphlatastae, image; but this does not seem appropriate. Jeremiah then, I doubt not, mentions terror in the first place; for it almost ever happens, that the proud strike others with fear: such then were the Edomites. Now if we follow the first meaning I explained, the two verses may be read as connected, behold, I have made you small and contemptible among the nations; but the pride of thy heart has deceived you; some render it, has raised you up, deriving it from ns' nusha: but they read s shin, pointed on the left side; for if ns' nusha has the point in the branch of the shin, on the right hand, it means to deceive, but if on the left, it signifies to raise up. Then they give this translations "The pride of your heart has raised you up:" but we clearly learn from Jeremiah, that it ought, as almost all interpreters agree, to be rendered, "The pride of your heart has deceived you:" for he says not hsy'k eshiac but hsy' 'vtk eshia autea, that is, it was to you the cause of error and of madness. Of the sense then of this verb there can be no doubt. The Prophet now laughs to scorn the Edomites, because they relied on their own fortresses, and thought themselves, according to the common saying, to be beyond the reach of darts; and hence they petulantly insulted the Israelites and despised God himself. The Prophet therefore says, that the Edomites in vain felicitated themselves, for he shows that all they promised to themselves were mere delusions. The import of what is said then is, "Whence is this your security, that you think that enemies can do you no harm? Yes, you despise God as well as men; from where is this haughtiness? From where comes also is the great confidence with which you are puffed up? Verily, it comes only from mere delusions. The pride of your heart has deceived you." And yet there was not wanting a reason why the Edomites were thus insolent, as the Prophet also states: but he at the same time shows that they had deceived themselves; for God cared not for their fortresses; nay, he counted them as nothing. You dwell, he says, (this is to be regarded as a concession,) in the clefts of the stone; some read, "between the windings of the rock;" [73] though others think sl Salo to be the name of a city. But though I should allow that the Prophet alludes to the name of a city, I yet do not see how can that stand which they hold; for clefts comfort not with a city situated on a plain, though within the ranges of mountains. I do not then doubt but that sl Salo here means mount Seir. As then the Edomites had fortresses amidst rocks, they thought that all enemies could easily be kept out. And therefore it follows, the height is his habitation, that is, he dwells in lofty places; and therefore he says in his heart, Who shall draw me down to the ground? He afterwards subjoins what I have already stated, -- that though their region was exceedingly well fortified, yet the Edomites were greatly deceived, and indulged themselves in vain delusions, "If you should raise up your seat, he says, like the eagle", -- literally, If you should rise as the eagle,' -- "and if you should among the clouds [74] set and nest, I will draw you down from there, says Jehovah". We now see that the Prophet did not without reason deride the confidence with which the Edomites were inflated, by setting up their fortresses in opposition to God: for it is the greatest madness for men to rely on their own power and to despise God himself. At the same time he could, as it were, easily dissipate by one blast every idea of defense or of power that is in us; but this subject will be more fully handled by us tomorrow. Prayer Grant, Almighty God, that as you see us to be on every side at this day beset by so many enemies, even by those who constantly devise means to destroy us, while we are so very weak and feeble, -- O grant, that we may learn to look up to you, and that our trust may so lean on you, that however exposed we may be to all kinds of danger according to what appears to the flesh, we may not yet doubt but that you are ever armed with sufficient power to terrify our enemies, so that we may quietly live even amidst all dangers, and never cease to call on your name, as you have promised to be the sure and faithful defender of our safety in Christ Jesus our Lord. Amen. Lecture Seventieth We observed in our yesterday's Lecture, that it nothing avails the ungodly, when they set up their fortresses against the judgment of God, as though they could escape safe from his hand; for as God has heaven and earth under his control, he can, whenever it pleases him, draw down all who now despise his power, and, therefore, deride his Prophets, or regard as nothing their threatening. This passage then ought to be carefully noticed; for God declares that it is in his power to draw down from the very clouds those who so raise themselves up, as to think themselves to be elevated above all dangers. The Prophet now says -Obadiah 5 5. If thieves came to you, if robbers by night, (how are you cut off!) would they not have stolen till they had enough? If the grape gatherers came to you, would they not leave some grapes? The Prophet shows in this verse that the calamity with which God was resolved to afflict the Edomites would not be slight, for nothing would be left among them; and he amplifies what he says by a comparison. When one is plundered of his property by thieves, he grieves, that what he had acquired by much labor through life, has been in one moment taken from him: and when any one has spent labor and expense in cultivating his vineyard, and another takes away its fruit, he complains of his great misfortune, that he had lost his property and big labor in the cultivation of his vineyard, while another devours its fruit. But the Prophet intimates that God would not be content with such kind of punishment as to the Edomites.

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Therefore he says, have not thieves or robbers come to you? They must doubtless have stolen, and have taken away what they thought sufficient for them; but now nothing shall be left for you. In short, the Prophet intimates that the Assyrians would not be like thieves or night robbers, who stealthily and privately take away what comes to their hands; but he means, that the Edomites would be so plundered, that their houses would be left wholly empty, and he declares that the Assyrians would thus spoil them like night thieves or robbers, who want to proceed with unrestrained liberty; for no one dares to resist them, or even to say a word against them. This plundering then will not be, says the Prophet, of an ordinary kind; but the enemies will entirely empty them out. The same is the object in view when he says, Have vintagers come to you? To be sure, they commonly leave some clusters; but the Assyrians will leave, no, not one: they shall depart so laden with plunders, that you shalt be left empty. But all this, as we have reminded you, was said in order to alleviate or to mitigate the grief of the faithful, who then deemed themselves very miserable, as they were alone plundered by enemies; for they saw that their neighbors were dwelling in safety, and even becoming partakers of the spoil. Their condition therefore was very miserable and degraded. Therefore the Prophet, that he might moderate this bitter grief, says, that the Edomites would in no common way be plundered, for not a hair could be left them. This is the import of the passage. But some regard the verb ndmyth nudamite as signifying, "You are reduced to silence;" for the verb dvm dum or dmh dame means to be silent: and they give this exposition, "How do you not endeavor at least to meet your enemies?" for they take "to be silent" in the sense of being still, as dmh dame is often so taken in Scripture, "How then have they been silent?" but he speaks of the future in the past tense, as though God had already inflicted punishment on the Edomites, that faith in the prediction might be made more certain: you have been reduced to silence, that is, how could you remain quiet on seeing your enemies plundering with so much violence -- how then have you been reduced to silence? Others say, How have you been consumed? For dmh dame often means to destroy. But to this point belongs no great importance; for the Prophet means, that it could not be ascribed to chance, that enemies would destroy the whole land of Edom, for the cruel assault would by no means be of an ordinary kind: and then as the Edomites thought that an entrance to their enemies was on every side closed up, as they inhabited the summits of mountains, according to what I have already said, and that they were most safe in their recesses and lofty rocks, the Prophet here sets it forth as a wonderful thing that God's judgment would yet reach them. Let us proceed Obadiah 6 6. How are the things of Esau searched out! How are his hidden things sought up! He confirms the former sentence, -- that the Edomites in vain trusted that their riches would be safe, because they had hidden and deep recesses. Even when a country is plundered by enemies, the conquerors dare not to come to places of danger; when there are narrow passes, they avoid them, for they think that there is there some evil design. Hence conquerors, fearing hidden places, plunder only those which are open, and always consider well whether their advance is safe: but Edom, as we have said, had hidden recesses, for its rocks were almost inaccessible, and there were many conveniences there for hiding and concealing its riches. But the Prophet says, that all this would be useless: and that he might more effectually rouse them, he speaks with astonishment, as of something incredible. How have been sought the things of Esau, and thoroughly searched his hidden places! Who could have thought this? For they might have concealed their treasures in rocks and caverns, and thereby repelled their enemies. But in vain would be all their attempts: how could this possibly be? Here then he awakens the minds of men, that they might acknowledge the judgment of God; and at the same time he laughs to scorn the vain confidence with which the Edomites were inflated; and besides, he strengthens the minds of the godly, that they might not doubt but that God would perform what he declares, for he can indeed penetrate even to the lowest deep. In short, the Prophet intimates that the faithful did not act wisely, if they measured God's vengeance, which was impending on the Edomites, by their own understanding or by what usually happens; for the Lord would make a thorough search, so that no hiding-places would escape his sight; and then all their treasures would be exposed as a prey to their enemies. We therefore learn, that as men in vain seek hiding places for themselves that they may be safe from dangers; so in vain they conceal their riches; for the hand of God can penetrate beyond the sea, land, heaven, and the lowest deep. Nothing then remains for us but ever to offer ourselves and all our things to God. If he protects us under his wings, we shall be safe in the midst of innumerable dangers; but if we think that subterfuges will be of any avail to us, we deceive ourselves. The Prophet now addsObadiah 7-8 7. All the men of your confederacy have brought you even to the edge: the men that were at peace with you have deceived you, and prevailed against you; they that eat your bread have laid a trap under you: there is no understanding in him. 8. Shall I not in that day, says the Lord, even destroy the wise men out of Edom, and understanding out of the mount of Esau? Here the Prophet expresses the manner in which God would punish the Edomites: trusting in their confederacies, they despised God, as we have already had to observe. The Prophet now shows that it is in the power of God to change the minds of men, so that they who were their friends being suddenly inflamed with rage, would go forth to destroy the Edomites. Seeing then that they regarded the Assyrians not only as a shield to them, but also as a defense against God himself, the Prophet here declares that when it would be God's purpose to punish them, there would be no need to send to a distance for agents or instruments to execute his vengeance; for he would arm the Assyrians themselves and the Chaldeans, inasmuch as he could turn the hearts of men as he pleased. We now see the Prophet's meaning; for he here takes away and shakes off the vain confidence of the Edomites, that they might not harden themselves for being fortified by confederacies and for having powerful friends, for the Lord would turn friends into enemies. To your border, he says, have they driven you slch shilach is properly to send forth or to throw away; some render it, they have followed; as though the Prophet here spoke of the neighboring nations, and according to their view the meaning is, "However much your neighbors may love you, yet nothing will they show of this love, except that they will follow you with feigned tears, when your enemies shall lead you away captive." But this is a strained exposition, and corresponds not with the context. The Prophet then describes here, I doubt not, the change, such as would take place, that the Edomites may know, that they trusted in vain in their power and defenses. The men of your covenant, he says, have driven you away; as though he said, "See what you gain in anxiously seeking the friendship of those who will yet be your enemies; had you remained quiet in your clefts, it would have been much better for you: but now your run to Assyria and Chaldea, and this will be the cause of your ruin. Therefore the men of your covenant shall banish you to the border: but if you did not have no friendship nor commerce with them, you would have lived safely in your recesses, no one would have driven you out: just, then, has been the reward of your ambition, for having thus resorted to the Assyrians and Chaldeans." Continuing the same subject, the Prophet says, You have been deceived by the men of your peace -- friends and confederates; for the Hebrews call those men of peace, who are connected together by any kind of alliance. The men then of your peace, that is those whom you thought you could trust, and on whom you would rely; -- these have deceived you, even these have prevailed against you, and oppressed you through craft and treachery. The men of you ate bread with have placed a trap: the men of you ate bread with were those who were guests or friends. Some give this rendering, "Who eat your bread;" and it is an admissible interpretation, for the Assyrians and Chaldeans, as they were insatiable, had taken booty from the Edomites; for whosoever then hunted for their friendship, must have brought them some gifts. Since then they thus sold their friendship, the Prophet rightly calls them the men of bread with regard to those whose substance and wealth they devoured. If then we take the men of bread in this sense, there is a probability in the meaning. But we may give another interpretation, as though he had said that they were guests and friends: these then have fixed a trap (under you a wound), that is, they have been your destruction, and that through guile and hidden artifices. When one attacks another openly, he who is attacked can avoid the stroke; but the Prophet says, that the Assyrians and Chaldeans would be perfidious to the Edomites, so as to conquer them through treachery. Fix then shall they a wound under you, as when one hides a dagger between the bed and the sheet, when a person intends to go to sleep. So also he says that a wound is placed underneath, when a feigned friend hides himself, that he may more easily hurt him whom he assails deceitfully and craftily. He at length thus concludes, there is no intelligence in him. Here the Prophet no doubt derides in an indirect way the foolish confidence with which the Edomites were blinded; for they thought themselves to be in a superlative degree wary, so that they had no reason to fear, as they could see afar off, and arrange their concerns

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with the utmost prudence. Since then they thought that they excelled in wisdom, and could not be surprised by any craft, the Prophet says here, that there would be in them no understanding. But he immediately subjoins the reason, "Shall I not in that day, says Jehovah, destroy, or extinguish, the wise from Edom?" While the Edomites were prosperous, because they acted wisely, it was incredible that they could thus in a moment be overthrown: but the Prophet says, that even this was in the hand and power of God; "Can I not," he says, "put an end to whatever there is of wisdom in the Edomites? Cannot I destroy all their prudent men? This will I do." We now then perceive the import of the words. But this place deserves notice: the Prophet upbraids the Edomites, and says, that their confederates and friends would prove their ruin, because they had conspired among themselves beyond what was just and right. When men thus mutually join together, there are none of them who do not greedily seek their own advantage; in the meantime, both sides are deceived; for God disconcerts their counsels, and blasts the issue, because they regard not the right end. And when the wicked seek friendships, they ever blend something that is wrong; they either try to injure the innocent, or they seek some advantage. All the compacts then which the ungodly and the despisers of God make with one another, have always something vicious intermixed; it is therefore no wonder that the Lord disappoints them of their hope, and curses their counsels. This is then the reason why the Prophet declares to the Edomites, that those, whom they thought to be their best and most faithful friends, would be their ruin. But here it may be objected and said, that the same thing happens to the children of God. For David, though he acted towards all with the utmost faithfulness and the greatest sincerity, yet complains, that the man of his peace and a friend had contrived against him many frauds, Raised up his heel against me,' he says, has the man of my peace; eat bread together did I with him, and he with me,' (Psalm 41:9) It was necessary also that this should have been the case with Christ himself. Now, if the children of God must be conformed to the image of Christ, what the Prophet says is no more than what applies to the whole Church, and to every member of it. This may appear strange at the first view; but a solution may be easily given: for while we strive to maintain peace with all men, though they may perfidiously, through treachery, oppress us, yet the Lord himself will succor us; and in the meantime, however hard may this trial be, we yet know that our patience is tried by God, that he may at last deliver us, so that we may confidently flee to him and testify our sincerity. But while the ungodly mutually cheat one another, while with wicked and sideway artifices they oppress and circumvent each other, while they cast forth their hidden virulence, while they turn peace into war, they know that their recompense is just and merited: they cannot flee to God, for their conscience restrains them. They indeed understand that they have deserved what the Lord has justly repaid them. It is then no wonder that the conspiracy in which the Edomites trusted, when they made the Chaldeans their friends, should have been accursed; for the Lord turned to their ruin whatever they thought useful to themselves. This then is the import of the whole, -- that if we wish not to be deceived, we must not attempt anything without an upright heart. Provided then we exceed not the limits of our calling, let us cultivate peace with all men, let us endeavor to do good to all men, that the Lord may bless us; but if it be his purpose to try our patience, he will be still present with us, though false friends try us by their treacheries, though we be led into danger by their malice, and be for a time trodden under their feet; if, on the contrary, we act with bad faith, and think that we have fortunate alliances, which have been obtained by wicked and nefarious artifices, the Lord will turn for our destruction whatever we think to be for our safety. We must now notice what the Prophet says, Shall I not in that day destroy the wise from Edom? Though men be in many respects blind, whom God guides not by his Spirit, and on whom he shines not with his word, yet the worst blindness is, when men become drunk with the false conceit of wisdom. When therefore anyone thinks himself endued with understanding, so that he can perceive whatever is needful, and that he cannot be circumvented, his wisdom is insanity and extreme madness: it would indeed be better for us to be idiots and fools than to be thus drunk. Since then the wise of this world are insane, the Lord declares that they will have no wisdom when the time of trial comes. God indeed permits the ungodly for a long time to congradulate themselves on account of their own acumen and counsels, as he suffered the Edomites to go on prosperously. And there are also many at this day who congradulate themselves on their successes, and almost adore their own cunning. Who indeed can persuade the Venetians that there is anywhere consummate wisdom but among themselves, by which, forsooth, they surpass all others in deception? For no other reason do they, amidst many agitations, retain their own position, except that they seem to see farther into what is for their own advantages; nay, that kings in general stand, and continue safe amidst so many shakings, this they ascribe to their own wisdom: "Except I had looked well in this respect to my own affairs, except I had anticipated danger, and except I had foreseen it, it would have been all over as to my condition." Thus they think within themselves: but the Lord at length impresses them, that it may be evident, that this was not formerly said in vain to the Edomites, Shall I not in that day, says Jehovah, etc. and it was emphatically added, in that day: for the Prophet means, that it was no wonder that the Edomites had been hitherto wary and adopted the best counsel; for it was not the Lord's purpose to deprive them of wisdom; but when the suitable time of vengeance came, he instantly took away whatever prudence there was in them; for it is indeed in God's hand to take away whatever there is either of understanding or of acuteness in men. But we are warned by these words, that if we excel in understanding, we are not to abuse this singular gift of God, as we see the case to be with the ungodly, who turn to cunning whatever wisdom the Lord has bestowed on them. There is hardly one in a hundred to be found, who does not seek to be crafty and deceitful, if he excels in understanding. This is a very wretched thing. What a great treasure is wisdom? Yet we see that the world perverts this excellent gift of God; the more reason there is for us to labor, that our wisdom should be founded in true simplicity. This is one thing. Then we must also beware of trusting in our own understanding, and of despising our enemies, and of thinking that we can ward off any evil that may influence us; but let us ever seek from the Lord, that we may be favored at all times with the spirit of wisdom, that it may guide us to the end of life: for he can at any moment take from us whatever he has given us, and thus expose us to shame and reproach. When he says, from mount Esau, he means mount Seir, as I have already reminded you. But he meant to point out their whole country; for they were almost surrounded by mountains, and dwelt, as it is well known, in that Arabia which is called Patraea. It follows -Obadiah 9 9 And your mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter. The Prophet, after having spoken of one kind of God's vengeance, adds another, -- that he would break whatever there was of strength in Edom: and thus he shows that the courage and strength of men, no less than their understanding, are in the hand of God. As then God dissipates and destroys, whenever it pleases him, whatever wisdom there may be in men, so also he enervates and breaks down their hearts: in a word, he deprives them of all strength, so that they fail and come to nothing of themselves. Were they who are proud of their strength and counsels rightly to consider this, they would at length learn to submit themselves in true humility to God. But this truth is what the world cannot be made to believe: yet God shows to us here, as in a picture, that however men may flourish for a time, they would immediately vanish, were not he to sustain them, and to support his gifts in them, and keep them entire; and, especially, that empty smoke is everything, that seems to be understanding and strength in men; for the Lord can easily take away both, whensoever it may please him. We should therefore be careful to observe what he says here, broken down shall be your brave men, O Teman. Some think that a particular country is here pointed out; for Teman is the south, that is, with regard to Judea. But as Teman, we know, was one of the grandsons of Esau, (Genesis 36:15,) and as a part of Arabia was called by this name, it is the more probable, that the Prophet turns here his discourse to Edom. But as to the word Teman, it is, a part taken for the whole. For cut off, he says, shall be man: by saying, cut off shall man, he means, that all to a man would be destroyed. How? "By slaughter." But qtl kothel means a slaughter in which no one remains alive. We hence see what the Prophet means, -- that all the Edomites would be so broken down, that all would fall, for there would be no heart nor strength to resist. It now follows -Obadiah 10-11 10. For your violence against your brother Jacob, shame shall cover you, and you shall be cut off for ver. 11. In the day that you stood on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even you were as one of them. The Prophet here sets forth the reason why God would deal so severely and dreadfully with the Edomites. Had he simply prophesied of their destruction, it would have been an important matter; for the Jews may have thereby known that their ruin was not chance, but the scourge of God; they may have known that they themselves were

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with others chastised by God, and this would have been a useful instruction to them: but what brought them the chief consolation was to hear, that they were so dear to God that he would undertake the defense of their wrongs and avenge them, that he would have a regard for their safety. Therefore, when they heard that God, because he loved them, would punish the Edomites, it was doubtless an invaluable comfort to them in their calamities. To this subject the Prophet now comes. For the unjust oppression of your brother Jacob, etc. The word chms chemes, violence, is to be taken passively; as though he said, "See, how you have acted towards your brother Jacob." And he calls him his brother, not for honor's sake, but, on the contrary, for the purpose of showing forth more fully the cruelty of the Edomites; for consanguinity had had no effect in preventing them from raging against their own brothers, and as it were against their own bowels. It was therefore a proof of barbarous inhumanity, that the Edomites, forgetting their common nature, had been so inflamed with hatred against their own brothers: for, as it is well known, they had descended from the same common father, Abraham, and also from Isaac, and had the symbol of circumcision. The Edomites indeed professed that they were the descendants of Abraham, and were God's peculiar people. Since then God had made his covenant with their common father Isaac, and since they had equally retained circumcision, which was the seal of that covenant, how did it happen, that the Edomites conducted themselves so cruelly towards their brothers? We therefore see, that the name of brother in this clause -- for the oppression of your brother Jacob, is mentioned for the purpose of enhancing their crime. As then, he says, you have been so violent against your brother, reproach shall cover you, and forever you shall be cut off. He intimates that the calamity would not be only for a time as in the case of Israel, but that the Lord would execute such a punishment as would prove that the Edomites were aliens to him; for God in chastising his Church ever observes certain limits, as he never forgets his covenant. He proves indeed that the Edomites were not his people, however much they might falsely boast that they were the children of Abraham, and make claim to the sign of circumcision; for they were professedly enemies, and had entirely departed from all godliness: it was then no wonder that their circumcision, which they had impiously profaned, was made no account of. But he afterwards more fully and largely unfolds the same thing. In the day, he says, in which you did stand on the opposite side". But the Edomites might have made this objection, "Why do you accuse us for having violently oppressed our brother? For we were not the cause why they were destroyed: they had a quarrel with the Assyrians, we labored to protect our own interest in the midst of these disturbances; we sought peace with the Assyrians, and if necessity so compelled us, that ought not to be ascribed to us as a crime or blame." In this way the Edomites might have made a defense: but the Prophet dissipates all such pretenses by saying, In the day in which you stood on the opposite side, in the day in which strangers took away his substance, and aliens entered his gates, and cast lots on Jerusalem -- were you not there? You were as one of them. Now this is emphatically introduced -- Even you or, you also; (Tu etiam) for the Prophet exhibits it here as a hateful omen: "It was no wonder that the Assyrians and Chaldeans shed the blood of your brothers, for they were enemies, they were foreigners, they were a very distant people: but you, who were of the same blood, you, whom the bond of religion ought to have restrained, and further, even you, who should by the very claims of being close by either to have helped your brothers, or at least to have comforted them -- yes, you were so cruel as to have been as one of his enemies: this surely can by no means be endured." We now perceive what the Prophet meant by saying, In the day in which you did stand on the opposite side: it is then as it were, an explanation of the former sentence, lest the Edomites should make a false excuse by objecting that they had not been violent against their brothers. It was indeed the worst oppression, when they stood over against them; though they were not armed they yet took pleasure in a spectacle so mournful; besides they not only were idle spectators of the calamity of their brothers but were also as it were a part of their enemies. "Have you then not been as one of them?" I shall not proceed farther now. Prayer Grant Almighty God, that as you have at one time received us under your protection, and have promised that our salvation would be so much cared for by you, that whatever Satan and the whole world may contrive, you will still keep us safe and secure, -- O grant, that being endued with perseverance, we may remain within our borders, and be not carried away here and there either by craft or by wicked counsels; but be pleased to keep us in genuine integrity, that being protected by your help, we may, by experience, find that true which thou declares in your word, that they who call on you in truth shall ever know you to be propitious to them: and since you have already made open to us an access to you in the person of your only -- begotten Son, O grant, that we the sheep, may rely on him as our shepherd, and resignedly abide under his protection until we be removed from all dangers into that eternal rest, which has been obtained for us by the blood of your Son Jesus Christ. Amen. Lecture Seventy-first. Obadiah 12-14 12. But should not have looked on the day of your brother in the day that he became a stranger; neither should you have rejoiced over the children of Judah in the day of their destruction; neither should you have spoken proudly in the day of distress. 13. You should not have entered into the gate of my people in the day of their calamity; yes, you should not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity; 14. Neither should you have stood in the crossway, to cut off those that did escape; neither should you have delivered up those that remained in the day of distress. The Prophet enumerates here the kinds of cruelty which the Edomites exercised towards the Church of God, the children of Abraham, their own descendants. But he speaks by way of prohibition; it is then a personification, by which the Prophet introduces God as the speaker, as though he taught and admonished them on the duties of human kindness. Engraven, indeed, on their hearts should all these to have been, on account of which he now reproaches them; for by forgetting humanity they had departed from everything right which nature requires. God indeed did not commence by instructing or teaching the Edomites what were their duties; but the Prophet reminds them of things which must have been well known to them, and were beyond all dispute true. Therefore he says, you should not look on in the day of thy brother, in the day of his alienation. The day of Judah he calls that in which God visited him: so the day of Jerusalem is called the day of calamity. You should not then look on: we know in what sense this verb, to look on, is usually taken in Scripture; it is applied to men, when they lie in wait, or very anxiously desire anything, or rejoice at what they witness. The Prophet no doubt takes it metaphorically for taking delight in the misery of the chosen people; for, shortly after, he repeats the same word. You should not then look on in the day of your brother, even in the day of his alienation. Some take another sense; but I approve of their opinion, who regard this alienation as meaning exile; at the same time, they give not the reason for this metaphor, which is this, -- that such a change then took place in the people, that they put on a new appearance. It was then alienation, when God wholly abolished the glory of the kingdom of Judah, and when he took away all his favors, so that the appearance of the people became deformed. In the day then of his alienation, that is, when the Lord stripped him of his ancient dignity. You should not rejoice, he says, over the children of Judah, in the day of their destruction, that is of their ruin; "you should not have spoken proudly in the day of affliction". We now perceive what the Prophet means. Though indeed he seems here to show to the Edomites their duty, he yet reproves them for having neglected all the laws of humanity, and of having been carried away by their own pride and cruelty. It therefore follows that they were worthy of that dreadful vengeance which he has already mentioned. In case then the Edomites complained that God dealt too severely with them, the Prophet here reminds them, that they in many ways sought such a ruin for themselves, -- How so? "Were you not delighted with the calamity of your brother? Did you not laugh when Judah was distressed? And did you not speak proudly in ridicule? Was this outrageousness to be endured? Can the Lord now spare you, as you have been so cruel towards your brother?" And he repeats the name of brother, for the crime was the more atrocious, as it has been already said, as they showed no regard for those of their own blood. But the Prophet often mentions either affliction, or ruin, or calamity, or evils, or adversity; for it is a feeling naturally implanted in us, that when one is distressed, we are touched with pity; even when we see our enemies lie prostrate on the ground, our hatred and anger are extinguished, or at least are abated: and all who see even their enemies ill-treated, become, as it were, other men, that is, they put off the anger with which they were previously inflamed. As then this is what is common almost to all men, it appears that the Edomites must have been doubly barbarous, when they rejoiced at the calamity of their brothers, and took pleasure in a spectacle so sad and mournful, and even spoke proudly, and jeered the miserable Jews; for this, as we have said, is the meaning of the words, to make great the mouth. It follows, you should not enter the gates of my people in the day of their destruction, nor should you look on in their calamity.

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Probably the Edomites had made an irruption in company with the Assyrians and Chaldeans, when they should have remained at home, and there to lament the slaughter of their brothers. For if I cannot save my friend from death or from a calamity, I shall withdraw myself, for I could not bear to look on: but were I constrained to look on my friend, and be not able to comfort him in his necessity, I should rather close my eyes; for there is in the eyes, we know, tender sympathy. As then the Edomites willingly went forth and entered Jerusalem with the enemies, it was therefore evident that they were no better than wild beasts. You should not then, he says, enter the gates of my people in the day of slaughter, nor should you especially then, look on. He again repeats gm 'th gam ate, you also, or, especially you: "If other neighbors do this, yet you should abstain, for you are of the same blood; if you cannot bring help, show at least some token of grief and of sympathy: but as you willingly and gladly looked on their calamities, it is quite evident that there is not in you a particle of right feeling." He afterwards adds, you should not stretch out your hand to his substance. Here he accuses the Edomites of having been implicated in taking the spoils with other enemies, as though he said, "You have not only allowed your brothers to be plundered, but you became robbers yourselves. You should have felt sorrow in seeing them distressed by foreign enemies; but you have plundered with them, and enriched yourselves with spoils; this certainly is by no means to be endured." It follows, and you should not stand on at the crossroads. The word phrq perek signifies to break, to dissipate, to rend; therefore phrq perek, as a noun, in Hebrew means rending and breaking. Therefore some take it metaphorically for a place where two ways meet, when one road is cut or divided into two. When the two meet then there is a going forth by two ways; therefore they take phrq, perek, for such a place. But we may simply take it for the rending of the people. Though I am certainly pleased with the first explanation, yet I do not confine the word to that meaning; and I prefer the idea of going forth, as it harmonizes better with the context: You have stood then stood at the cross roads; and for what purpose? To destroy those who had escaped, and to stop or to deliver up his remaining captives in the day of affliction. In short, the Prophet means that the Edomites occupied all the ways, to intercept the miserable exiles, to whom flight was the only way of safety. As then the miserable Jews tried by winding outlets to provide for their own safety, the Prophet says that they were intercepted by the Edomites, in case any of them should escape, and that they were stopped, that afterwards they may be slain by their enemies. Inasmuch as the Assyrians and the Chaldeans were a people far remote from Judea, it is probable that the roads were unknown to them, and that they were afraid of being entrapped; but the Edomites, who were familiarly acquainted with all their roads, could stand at all the outlets. Some give the following explanation, but it is too frigid: You should not stand for the rending of your brothers, that is, you should not stand still, but strive to extend a helping hand to the distressed: but this, as I have said, is too frigid and strained. You should not then stand at the cross roads to destroy. We now see what the Prophet had in view; to destroy, he says, and whom did they destroy? Even those who had already escaped. Expressly then is pointed out here the cruelty to which I have referred, that the Edomites were not contented with the ruin of the city, and the great slaughter which had been made; but in case any had stealthily escaped, they occupied the outlets of the roads, that they might not flee away: and the same thing is meant when he adds, that all were betrayed or stopped who had remained alive in the day of affliction. We now understand the Prophet's meaning; -- that the Edomites could not complain that God was too severe with them, when he reduced them to nothing, because they had given examples of extreme cruelty towards their own brothers, and at a time when their calamities should have obliterated all hatred and old enmities, as it is usually the case even with men the most alienated from one another. Let us proceed -Obadiah 15 15. For the day of the Lord is near upon all the heathen: as you have done, it shall be done to you: your reward shall return upon your own head. By saying that the day of Jehovah was nigh upon all nations, the Prophet may be regarded as reasoning from the greater to the less: "If God will not spare other nations, how can you escape his hand?" In a like manner does Jeremiah speak in chapter 49, (Jeremiah 49:12) he addresses the Edomites in these words, Behold, they shall drink of the cup, who have not been by judgment condemned to drink; and will you not taste? By drinking you shall drink to the very dregs. He shows then that the Edomites deserved a double vengeance; for if indeed they were compared with the Assyrians and Chaldeans, the fault of the latter would appear small: the Chaldeans might pretend some causes for the war, they were aliens, they were, in short, professed enemies; but the Edomites were neighbors and next of kin. The same thing might be also said of other nations. But the words may be explained in a simpler manner; and that is, that God would not only take vengeance on one or two nations, but on all. "See," he says, "a change will take place not only in one corner, but in the whole world. So the Lord shows that he is the judge of the whole earth. Therefore it follows, that the Edomites also must render an account, for God has resolved to execute judgment on all nations; no one whatever shall be passed by." Behold, then, close is the day of Jehovah. We have said that the time in which Obadiah prophesied is unknown to us. But it is no matter of wonder that he declares that the day of Jehovah is close; for the Lord does not haste as is the way of men; but, at the same time, he knows his own seasons; and this is ever accomplished, that when the ungodly think themselves to be at rest, then sudden destruction overtakes them. He draws this conclusion, as you have done, so shall it be done to you. There seems, however, to be here an implied comparison between the chastisement of the chosen people and the punishment which shall be inflicted on other nations. When the Edomites saw that the kingdom of Israel and of Judah was trodden under foot, they thought that the children of Abraham were thus punished because they had despised their own Prophets, because they had become immoral and perverse in the extreme. Thus they exempted themselves and others from punishment. Now the Prophet declares that God had been the judge of his people, but that he is also the judge of the whole world, and that this would quickly be made evident. When, therefore, he says, that nigh was the day of Jehovah, he had, I have no doubt, a regard, as I have already said, to the chastisement of the Church; as though he said, "As God has proved himself to be one who justly punishes sins with respect to Israel and Judah; so also at length he will ascend his tribunal to judge all the nations; no one, therefore, shall escape punishment. All then in their different conditions shall be constrained to give an account of their actions, for the Lord will spare none: and though he has begun with his Church and his own house, yet there will come afterwards the suitable time to take vengeance, when he will extend his hand to punish all heathen nations." This, seems to me to be the real meaning. Rightly then does he conclude, as then you have done, it shall be done to you: "Think not that you shall be unpunished for having gone against your brother. It was God's purpose to exhibit an example of his severity towards others, while he spared you; but you have abused his forbearance; for you could have remained quiet at home: the Lord will then repay you." And then he subjoins, your reward shall recoil, or return, on your own head. Here the Prophet announces what Christ also says: ‘With what measure any one measures, it shall be repaid to him,' (Matthew 7:2.) This sentence is worthy of being noticed: for when God leaves the innocent to the will of the ungodly, they think that they may do whatever they please with impunity, as though they were the executioners of God. As then they become thus insolent when the Lord spares them, let us take notice of what the Prophet says here, - that a reward is prepared for everyone, and that whatever cruelty the ungodly may exercise, it shall be returned on their own heads. It follows -Obadiah 16 16. For as you have drunk upon my holy mountain, so shall all the heathen drink continually, yes, they shall drink, and they shall swallow down, and they shall be as though they had not been. Here Obadiah proceeds farther and says, that God would revenge the wrongs done to his Church. The declaration in the last verse was general, "Behold, on all the nations the day of Jehovah is near; as then you have done, God will repay thee:" but now he shows that this would be, because God purposed to defend his own servants, (clientes -- clients;) and as they had been cruelly treated, he would become the avenger of their wrongs; As then you have drunk on my holy mountain, etc. The Prophet, I have no doubt, taking a part for the whole, included in the word drink their triumphs and rejoicings. As then you have rejoiced on my holy mountain, so also all the nations shall drink and continue their excess; they shall drink up, so that you shall utterly perish. But the Prophet appears to me evidently to add here a proof of their avariciousness. He had shortly before accused the Edomites of having taken away a part of the spoil, together with the foreign nations, when the miserable Jews were plundered. So also, he says now, you have drunk, as a sign of triumph and rejoicing. You have then drunk wine on my holy mountain: now drink shall all the nations. This latter drinking is to be taken in a sense different from the former. What then? Drink they shall, and drink up, that is, "They shall consume all your substance." And he afterwards adds, and drink they shall continually; and they shall be as though they had not been, that is they shall not cease to eat and to drink until they shall consume whatever is among you. He then intimates that the Edomites, who had enriched themselves with the spoils of their brothers, and who had also kept feastings in token of their joy on the holy mountain, would hereafter be the food of

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others, for all the nations would drink, and drink them up To drink then here is the same as to consume. It follows, (for I am under the necessity of finishing this prophecy today, and time, I hope, will allow me) Obadiah 17 17. But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions. Here the Prophet promises deliverance to the Jews; for other consolations would have been of no great moment, had they, who then were perishing, no hope of being some time restored to safety. The Jews might indeed have objected, and said, "What is it to us, though the Lord may avenge our wrongs? Should the Edomites be destroyed for our sake, what profit will that be to us? We are in the meantime destroyed and have no hope of deliverance." The Prophet here meets this objection, and says, In mount Zion shall be escape though then the Edomites had attempted to intercept all outlets, as it has been before mentioned, yet God promises here that there would be an escape in mount Zion: he says not, from mount Zion, but in the very mountain. What does this mean? Even that God would restore those who might seem then to be lost. Then Obadiah clearly promises that there would be a restoration of the Church. But we are taught in this place, that the punishment, by which the Lord chastises his people for their sins, is ever for a time. Whenever then God inflicts wounds on his Church, prepared at the same time is the remedy; for God designs not, nor does he suffer, that his own people should be wholly lost. This we may learn from the Prophet's words, when he says, that there would be escape in Zion. And it was no ordinary comfort for the Jews to know, that even in their extreme decay, there remained for them some hope of deliverance, and that the people, who might appear at the time to be extinct, would yet be saved, and preserved alive, as though they arose from the dead. He says that mount Zion would be holiness or holy, by which he means that God would be mindful of his covenant. As then he had chosen mount Zion where he would be worshipped, the Prophet intimates that God's name was not there involved presumptuously or in vain. Inasmuch as God had chosen this mount for himself, it was holy; for God is said to have profaned the land and the temple, when he forsook them and delivered them up into the hands of enemies. So also now when the Prophet says, that mount Zion would be holy, it is the same as though he had said, that God would have a care for this mountain, because he had once consecrated it to himself, and designed it to be his own habitation. The cause then is put here for its effect. He had said, that the Jews would survive, how much soever like the lost and the dead they might for a time be, -- How could such a thing be? The reason is this, --mount Zion shall be holy: it was a dreadful profanation of mount Zion when the temple was destroyed, when the holy vessels were taken away by the Babylonians, when, in short, the enemies showed there every kind of insolence. But when the Lord restored his people, when the altar was built again, and sacrifices were offered, then mount Zion recovered its holiness, that is, God manifested that the grace of his election had not been abolished, for he had again sanctified mount Zion, and thus designed it to be preserved safe. Holy then shall be mount Zion Were any one disposed to refine more on the Prophet's words, he might say, that it is evidently the manner of our salvation that is intended, when God is said to sanctify or govern us by his Spirit: but the Prophet, I have no doubt, has regard here simply to the election of God. And the house of Jacob shall again possess his own possessions, that is whatever God has given as an heritage to the children of Abraham, he will restore to them when they return from exile. If anyone prefers to take possessions to be those of Edom, I do not object. But yet I think that the real meaning of the Prophet is, that when the children of Israel should return from exile, God would restore to them their ancient country that they might possess whatever had been promised to their father Abraham. He means then, by their possessions, the whole land, which came by lot into the possession of the chosen people, as it had been promised to Abraham. It follows -Obadiah 18 18. And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for the Lord has spoken it Here again the Prophet meets a doubt, which might come into the mind of each of them; for the Edomites were flourishing, and their condition was independent, when the Israelites as well as the Jews were led into exile, and Jerusalem with its temple was destroyed. They might under such circumstances despair; but the Prophet shows, that though for a time the house of Jacob seemed to be dead, yet a fire would be kindled, which would consume the Edomites, though they were then proud of their power and their wealth, and also of the prosperous issue of the victory over the Jews, for they had been enriched, and well as the Assyrians, by the overthrow of their brothers. A similar mode of speaking Isaiah also adopts; though he directs his discourse, not to the Edomites, but to others, yet his manner of speaking is the same when he says, that God, the light of Israel, would be a fire and a flame to consume the wicked, (Isaiah 29:6.) But this was fulfilled, when the Lord avenged the cruelty of Edom, though the Jews were then in exile and could not move a finger, when they were without arms, yes, when they were miserable slaves: the Edomites were even then consumed, by what fire? How was this burning kindled? Even then the house of Jacob and the house of Joseph were like a fire and a flame. The cause of this ruin, it is true, did not immediately appear to the Edomites: but we must here look to the purpose of God. Why did God with so much severity punish the Edomites? Because he intended by this example to show how much he loved his Church. Since then their cruelty was the cause of ruin to the Edomites, rightly does the prophet say, that the house of Jacob and the house of Joseph would be like a fire and a flame to consume the Edomites. And it was not a small solace to the miserable exiles, when they understood, that they were still regarded by God in their depressed condition. Inasmuch then as they were exposed to the reproach and ridicule of all, it pleased God to testify that they were the objects of his care, and that he would, for their sake, destroy whole nations even those who then gloried in their power. We now then see why the Prophet adopted this figurative language. By the house of Joseph, he means as we have said elsewhere the kingdom of Israel; he mentions a part for the whole. It follows -Obadiah 19-20 19. And they of the south shall possess the mount of Esau; and they of the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin shall possess Gilead 20. And the captivity of this host of the children of Israel shall possess that of the Canaanites, even unto Zarephath; and the captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south. The Prophet proceeds with the same subject, -- that God would not only gather the remnants of his people from the Babylonian exile, but would restore the exiles, that they might rule far and wide, and that their condition might be better than it was before: for the Prophet, as I think, directs the attention to the first blessing of God, which had been deposited in the hand of Abraham. God had promised to the posterity of Abraham the whole land from Euphrates to the sea. Now this land had never been possessed by the children of Abraham. This happened, as it is well known, through their sloth and ingratitude. David in his time enlarged the borders; but yet he only made those tributaries whom God had commanded to be destroyed. So this blessing had never been fulfilled, because the people put a hindrance in the way. The Prophet now, speaking of the restoration of the Church, tells the people, who would return from exile, that they were to occupy the country which had been promised to their fathers as though he said, "There will come to you a full and complete inheritance." Now it is certain that this prophecy has never been completed: we know that but a small portion of the land was possessed by the Jews. What then are we to understand by this prophecy? It does unquestionably appear that the Prophet speaks here of the kingdom of Christ; and we know that the Church was then really restored, and that the Jews not only recovered their former state from which they had fallen, but that their kingdom was increased: for how great became the splendor of the kingdom and of the temple under Christ? This then is what the Prophet now means, when he promises to the Jews the heritage which they had lost; yea, God then enlarged the borders of Judea. Therefore he shows that they should not only be restored to their former condition, but that the kingdom would be increased in splendor and wealth, when Christ should come. Let us now run over the words. Possess then shall they the south of the mount of Esau. The space was no doubt great: even when David reigned, the Jews did not possess that part or south portion of mount Seir. Then the Prophet, as I have said, shows that the borders of the kingdom would be more extensive than they had been. And the plain, he says, of the Philistines. On that side also the Lord would cause that the Jews would extend farther than their kingdom. And possess they shall the fields of Ephraim. Here I will not spend much labor in describing the land: but it is enough for us to understand that the design of the Prophet was to show, that the state of the people after their exile would be far more splendid than it had been before, even under the reign of David. What he means by Gilead is not very clear: but it is not probable that mount Gilead

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is referred to here, which was not far distant from the tribe of Benjamin, but rather that a town or some place distant from that part, and not included in their portion, is pointed out. He afterwards adds, “And the migrations of this host of the children of Israel,” etc. There is here an obscurity in the words. The Hebrews by Canaan mean the Illyrians as well as Germans, and also the Gauls: for they say, that the migration, which shall be dispersed in Gaul, and in Germany, and in these far regions, shall possess the southern cities. Now by Zarephath they understand Spain. But we know, as we have elsewhere said, that the Jews are very bold in their glosses: for they are not ashamed to trifle and to blend frivolous things; and they assert this as though it were evident from history, and easily found out. Thus they prattle about things unknown to them, and this they do without any reason or discrimination. The Prophet, I doubt not, means here that all those territories, which had been formerly promised to the children of Abraham, would come into their possession when the Lord would send his Christ, not only to restore what had fallen, but also to render the state of the people in every way blessed. The import of the whole then is, that the Jews shall not only recover what they had lost, but what had not hitherto been given them to possess: all this the Lord would bestow on them when Christ came. It follows -Obadiah 21 21. And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the Lord's. Here the Prophet says, that there are in God's hand ministers, the labor of whom he employs to preserve his own people. He alludes here, I have no doubt, to the history of the judges. We indeed know that the people of Israel were often so distressed, that their deliverance was almost incredible; and that yet they were also delivered in such a way as to have made it evident that the hand of God had appeared from heaven. Since this then was well known to the Jews, the Prophet here reminds them that God had still in his hand redeemers, whenever it might please him to gather his people. God then shall send preservers, even as he did send them formerly to your fathers. They had indeed found true by experience what the Prophet says here, not only once, but more than ten times. This then ought to have served much to confirm this prophecy. Ascend then shall they who will judge the mount of Esau, -- who, being endued with the power of God and his authority, will execute judgment on mount Seir and on the whole nation, and will avenge the cruelty which Edom had exercised towards the children of Abraham. But this passage shows, that Christ came not to be the minister of our deliverance and salvation in an ordinary way, but that he became our savior in a special manner; so that he stands alone in that capacity: and this is a very strong argument against the Jews. They confess that the Messiah would be the Redeemer of his people, but they ascribe this office to him in a general way, as they do to David and other kings. But it certainly appears from this passage, that the Messiah would not be of the common class, for saviors would be under him as his ministers. This the Jews dare not to deny, though they grumble: for it would be absurd that he should be one of their number. Since then he was sent to be a Redeemer and Savior in a way different from others, it follows that he is not man only, but that he is the Author of salvation. It would indeed be easy to reply, "Why do you speak to us of many redeemers? Do you not hope for one Savior? If God will commit this office to many in an equal degree, why are there so many glorious promises respecting the Messiah? Why are we ever reminded of him alone? Why is he alone set forth to us as the ground of our salvation?" It therefore certainly appears that Christ is to be distinguished from all others, and that others are saviors under his authority; and such were the apostles, and such are all at this day, the labor and ministry of whom God employs to defend and support his Church. Now he adds, Jehovah's shall be the kingdom. But as it is certain, that it was God's purpose to rule among his people after having restored them, in no other way than by the power of Christ, the Prophet, by saying that the kingdom of Christ would be Jehovah's, means, that it would be really divine, and more illustrious than if he had employed the labor of men. But two things must be here observed by us, -- that God himself really rules in the person of Christ, -- and that it is the legitimate mode of ruling the Church, that God alone should preside, and hold alone the chief power. Therefore it follows, that when God does not appear as the only King, all things are in confusion, without any order. Now God is not called a King by way of an empty distinction: but then only is he regarded a King in reality, when all submit themselves to him, when they are ruled by his word; in short, when all creatures become silent in his presence. To God then belongs the kingdom. We therefore see that the Church has no existence, where the word of God does not so prevail in its authority, as to keep down whatever height there is in men, and to bring them under the yoke, so that all may depend on God alone, that all may look up to him, and that he may have all in subjection to himself. Prayer. Concede, Almighty God, that as we are so scattered in our pilgrimage in this world, that even a dreadful spectacle is presented to our eyes, when we see your Church so miserably rent asunder, O give us, that being endued with the real power of thy Spirit, and gathered into one, we may so cultivate brotherly kindness among ourselves, that each may strive to help another, and at the same time keep our eyes fixed on Christ Jesus; and though hard contests may await us, may we yet be under his care and protection, and so exercise patience, that having finished our warfare, we may at last enjoy that blessed rest, which you have promised to us, and which is laid up for us in heaven, and which has also been purchased for us by the blood of Christ your Son, one Lord. Amen.

. JOHN CALVIN’S COMMENTARY OF JONAH Preface by the Author, John Calvin At what time Jonah discharged the office of a Teacher, we may in some measure learn from 2 Kings 14:1 for it is certain that he is the person there mentioned in Sacred history, as he is expressly called the son of Amittai. It is said there that Jeroboam, the son of Joash, had enlarged the borders of his kingdom, from the entrance into Hamath to the sea of the desert, according to the word of Jonah, the servant of God, the son of Amittai, who came from Gath. It was then at that time, or shortly before, that Jonah prophesied. And it is certain that he was not only sent to the Ninevites, but that he also was counted a Teacher among the people of Israel. And the beginning also of his Book seems to intimate what I have said, -- that he was an ordinary Prophet among the people of Israel, for it begins with a copulative, And the Word of the Lord came to Jonah. Though the Holy Spirit does in other places speak sometimes in this manner, yet I doubt not but that Jonah intimates that he was recalled from the discharge of his ordinary office, and had a new charge committed to him, -- to denounce, as we shall see, on the Ninevites a near destruction. We must now then understand, that Jonah taught among the people of Israel, but that he received a command to go to the Ninevites. Of this command we shall take notice in its proper place; but it is right that we should know that he was not then only made a Prophet, when he was given as a Teacher to the Ninevites, but that he was sent to the Ninevites after having for some time employed his labors for God and his Church. This Book is partly historical and partly didactic. For Jonah relates what happened to him after he had attempted to avoid the call of God, and what was the issue of his prophecy: this is one thing. But at the same time he mentions the kind of doctrine which he was commanded to proclaim, and he also writes a Song of Thanksgiving. This last part contains doctrines and is not a mere narrative. I come now to the words. Jonah 1:1-2 1. Now the word of the LORD came unto Jonah the son of Amittai, saying, 2. Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me. As I have before observed, Jonah seems here indirectly to intimate, that he had been previously called to the office of a teacher; for it is the same as though he had said, that he framed this history as a part of his ordinary function. The word of God then was not for the first time communicated to Jonah, when he was sent to Nineveh; but it pleased God, when he was already a Prophet, to employ him among other nations. It might have been then, that he was sent to Nineveh, that the Lord, being wearied with the obstinacy of his own people, might afford an example of pious docility on the part of a heathen and uncircumcised nation, in order to render the Israelites more inexcusable. They made a profession of true religion, they boasted that they were a holy people; circumcision was also to them a symbol and a pledge of God's covenant; yet they despised all the Prophets, so that their teaching among them was wholly useless. It is then probable that this Prophet was taken away from them, that the Ninevites by their example might increase the sin of Israel, for in three days they turned to God, after Jonah had preached to them: but among the Israelites and their kindred he had, during a long time, effected nothing, when yet his

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authority had been sufficiently ratified, and thus, as we have already said, in their favor: for Jonah had predicted, that the kingdom of Israel would as yet stand; and however much they deserved to perish, yet the Lord fulfilled what he had promised by the mouth at his servant. They ought then to have embraced his doctrine, not only because it was divine, but especially because the Lord had been pleased to show his love to them. I do not indeed doubt, but that the ingratitude of the people was in this manner arraigned, since the Ninevites repented at the preaching of Jonah, and that for a short time, while the Israelites ever hardened themselves in their obstinacy. And Therefore some have refinedly expounded that passage in Matthew 12:39-41, This perverse generation seeks a sign, and a sign shall not be given to it, except the sign of Jonah the Prophet,' as though this intimated, that the Gospel was to be preached to the Gentiles, inasmuch as Jonah was taken away from his own nation, and was given as a teacher to foreign and heathen nations. They therefore suppose, that we are to understand this as a prophecy respecting the future call of the Gentiles, as though Christ had said, that he would hereafter go to the Gentiles, after having found the wickedness of the chosen people past recovery. But as Christ expressly applies this comparison, we ought not to draw his words here and there. He indeed confines the similitude to one particular thing, that is, "As Jonah had been three days in the whale's bowels, so also he would be three days in the bowels of the earth;" as though he had said, that in this he would be like to Jonah, for he would be a Prophet brought to life again. And this was said designedly by Christ, because he saw that he was despised by the Jews, and that his labors were in vain: "Since you now hear me not, and regard me as nothing, know that I shall be hereafter a new Prophet, even after my resurrection; so at length I shall begin to speak more effectually both to the Jews and to the Gentiles, as Jonah converted Nineveh, after having returned again to life." This then is the simple meaning of the passage. Therefore, Jonah was not a type of Christ, because he was sent away unto the Gentiles, but because he returned to life again, after having for some time exercised his office as a Prophet among the people of Israel. They then who say that his going forth was a token of the call of the Gentiles, adduce indeed what is plausible, but it seems to be supported by no solid reason; for it was in fact an extraordinary thing. God, then, had not as yet openly showed what he would do at the coming of Christ. When Naaman the Syrian was converted to the faith, (2 Kings 5:15) and a few others, God changed nothing in his ordinary proceedings: for there ever existed the special call of the race of Abraham, and religion was ever confined within the ancient limits; and it remained ever true, that God had not done to other nations as he had to the Jews, for he had revealed to them his judgments (Psalm 147:20). It was therefore God's will that the adoption of the race of Abraham should continue unaltered to the coming of Christ, so that the Jews might excel all other nations, and differ from them through a gratuitous privilege, as the holy and elect people of God. Those who adopt the contrary opinion say, that the Ninevites were converted to the Lord without circumcision. This is true; but I know not whether that was a true and legitimate conversion, which is hereafter mentioned; and of this, the Lord being willing, I shall again speak more fully: but it seems more probable, that they were induced by the reproofs and threatening of the Prophet, suppliantly to deprecate the impending wrath of God: Therefore God once forgave them; what took place afterwards does not clearly appear. It is certainly not probable that the whole city was converted to the Lord: for soon after that city became exceedingly hostile both to the Israelites and the Jews; and the Church of God was by the Ninevites continually harassed with slaughters. Since it was so, there is certainly no reason to think, that they had really and from the heart repented. But I put off a full discussion of this subject until we come to another passage. Let us go on now with our text. “Arise, go to Nineveh, to that great city.” Nineveh is called a great city, and not without reason; for it was in circumference, as heathen writers say, 400 stadia: and we shall see that Jonah was three whole days in going through the squares and streets of the city. It therefore follows, that it was a very large city, and this all allow. Secular 3 writers call it Ninus, and say that it is a name derived from its founder; for it was Ninus, the son of Betas, who built it. But more correct is their opinion, who think that nynvh Ninue, is a Hebrew word: and therefore what Herodotus and Diodorus, and others of the same class, say, is certainly fabulous, both as to the origin of the city and as to the whole progress of the kingdom, and their legends can easily be disproved by testimonies from holy Scripture. It is at the same time admitted by all, that Nineveh was a very large and a well-fortified city. Babylon was afterwards built by Semiramis, who had been the wife of Betas: after her husband's death she wished to show that she also excelled in mind and industry, and that she had wisdom above her sex. But with regard to the founder of Nineveh, it is certain that the city was first built by Asshur: whether it was enlarged by Ninus, I know not: this, then, I leave as uncertain; for I wish not to contend about what is doubtful. But it is certain, from what Moses has said, that the founder of this city was Asshur (Genesis 10:11). As to the largeness of the city, even if profane writers had not said a word, the testimony of Jonah ought to be sufficient to us. Now, since he is bidden to go and proceed to Nineveh, the Lord gives him some hope of success. He indeed wrought effectually by the hand of his servant, Nahum; who, though he continued at home, yet prophesied against the Ninevites; but with a different view, and for another end. For as the people were then miserably distressed, and saw the kingdom or monarchy of Assyria in a flourishing state, they must have despaired, had not some solace been afforded them. Therefore Nahum showed that God would be a judge against the Ninevites; that though he for a time favored and spared them, there was yet impending over them the dreadful judgment of which he speaks. Nahum, then, was not given as a teacher to the Ninevites, but was only a proclaimer, that the Jews might strengthen their faith by this comfort -- that they were not wholly rejected by the Lord, as he would some time avenge their wrongs. The case with Jonah was different: for he was sent to the city itself, to exhort the Ninevites to repent. Now the Lord, by speaking expressly of the largeness of the city, intended thus to prepare him with firmness, lest he should be frightened by the splendor, wealth, and power of that city: for we know how difficult it is to take in hand great and arduous undertakings, especially when we feel ourselves destitute of strength. When we have to do with many and powerful adversaries, we are not only debilitated, but our courage wholly vanishes away. Lest, then, the greatness of Nineveh should fill Jonah with terror, he is here prepared and armed with firmness. "Go then to Nineveh, and let not the power of that monarchy prevent thee to fulfill what I command thee; which is, to show to the Ninevites their sins, and to denounce on them destruction, if they repent not." We now then understand why Nineveh was called a great city: for had it not been for the reason just stated, it would not have been necessary that this should have been said to Jonah. The Israelites, I doubt not, knew well that it was a large city, and also possessed of strength and of a large number of men: but the Lord intended to set before his servant what might have been a hindrance to him in the discharge of his office; Go then to this great city. In short, God designed in this way to try Jonah, whether he would prefer his command to all the hindrances of this world. And it is a genuine proof of obedience when we simply obey God, however numerous the obstacles which may meet us and may be suggested to our minds, and though no escape may appear to us; yes, when we follow God, as it were with closed eyes, wherever he may lead us, and doubt not but that he will add strength to us, and stretch forth also his hand, whenever need may require, to remove all our difficulties. It was then the Lord's purpose to deal thus with Jonah; as though he had said to him, "remember who I am, and be content with my authority; for I have ready at hand all resources; when anything stands in your way, rely on my power, and execute what I command thee." This is the import of the passage. Whenever then God demands any service from us, and we at the same time see that what the discharge of our duty demands is either difficult or apparently impossible, let this come to our minds, -- that there is not anything in the whole world which ought not to give way to God's command: we shall then gather courage and confidence, nor will anything be able to call us away from our duty and a right course, though the whole world were fighting against God. It now follows, “Cry against her; for ascended has their wickedness before my presence.” Cry, he says, against her: it was an unpleasant undertaking to cry out against her immediately at the beginning. We indeed know that men take pride in their power: and as there was the but one monarchy in the world, the seat of which was at Nineveh, a teacher could hardly expect to obtain a patient hearing, though he excelled in gracefulness of manner, and had acquired reputation, and brought an agreeable message. But Jonah was a foreigner, one unknown, and destitute of authority; and still more, he was immediately to denounce destruction on the Ninevites, to cry aloud, to reprove, to make a vehement proclamation, to threaten. How difficult was all this? We therefore see how hard a command it was when God charged his Prophet to cry against Nineveh. It is now added, “For their wickedness has ascended to me.” By this clause God strengthens his servant Jonah; as though he said, "You will not, as an individual, have to contend with them, but I constitute you as my herald, to summon them to my tribunal." And no doubt it must have served much to animate Jonah that he had not to deal with the Ninevites as an individual, but as the messenger of God: and it might also have had an influence on their minds, to know, that though no mortal inflicted punishment for their crimes, they yet could not escape the vengeance of God. This then is the reason why the Lord here declares that he would be the judge of Nineveh. And at the same time he reminds us, that though the Ninevites congratulated themselves, and also gained the applause of the whole world on account of their power, yet all this did not matter, because their wickedness and iniquity had ascended into heaven. When therefore we are reproved, there is no reason that we should turn our eyes here and there towards men; we ought instantly to present

3

Owens translates this as profane. Secular or profane speak to the absence of the sacred.

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ourselves to the scrutiny of God; no, we ought ourselves to take in hand that voluntary examination which God requires. By so doing, we shall not feed our vices by foolishly deceiving ourselves, as hypocrites do, whoever look around them to the right hand and to the left, and never raise up their thoughts to heaven. Let us go on -Jonah 1:3. 3. But Jonah rose up to flee unto Tarshish from the presence of the Lord, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the Lord. Jonah now relates how he sought hiding-places, that he might withdraw himself from the service of God; not that he deceived himself with such a gross notion, as that he would be no longer under the power of God, after having passed over the sea; but he intended to shun, as it were, the light of the present life, by proceeding to a foreign country. He was, no doubt, not only in a disturbed state of mind, when he formed such a purpose, but was utterly confused. It may be asked, why Jonah thus avoided the command of God? The Jews, indulging in frigid trifles in divine things, say that he feared lest, when he came to Nineveh, he should be deprived of the prophetic spirit, as though he were not in the same danger by passing over the sea: this is very frivolous and puerile. And further, they blend things of no weight, when reasons sufficiently important present themselves to us. It was first a new and unusual thing for Prophets to be drawn away from the chosen people, and sent to heathen nations. When Peter was sent to Cornelius, (Acts 10:17,) though he had been instructed as to the future call of the Gentiles, he yet doubted, he hesitated until he was driven as it were forcibly by a vision. What then must have come to the mind of Jonah? If only on account of one man the mind of Peter was disquieted, so as to think it an illusion, when he was sent a teacher to Cornelius, what must Jonah have thought, when he was sent to a city so populous? Therefore novelty, doubtless, must have violently shaken the courage of the holy Prophet, and induced him to retake himself elsewhere, as one destitute of understanding. Again, doubt might have had an influence on him: for how could he have hoped that a people, who were notorious for their licentiousness, would be converted? He had indeed before experienced the hardness of the chosen people. He had been faithfully engaged in his office, he had omitted nothing to confirm the worship of God and true religion among the people of Israel: but he had effected but little; and yet the Jews had been called from the womb. What then could he hope, when the Lord removed him to Nineveh? For unbridled licentiousness ruled there; there was also there extreme blindness, they had no knowledge of divine worship; in a word, they were sunk in extreme darkness, and the devil in every way reigned there. Doubt then must have broken down the spirit of Jonah, so that he disobeyed the command of God. Still further, the weakness of the flesh must have hindered him from following his legitimate call: "What then? even this, -- I must go to the chief city of that monarchy, which at this day treads under its feet the whole earth; I must go there, a man obscure and despised; and then I must proclaim a message that will excite the greatest hatred, and instantly kindle the minds of men into rage; and what must I say to the Ninevites? Ye are wicked men, God can no longer endure your impiety; there is, therefore, a dreadful vengeance near at hand.' How shall I be received?" Jonah then, being still surrounded by the infirmities of the flesh, must have given way to fear, which dislodged the love of obedience. And I have no doubt, in my own mind, but that Jonah discussed these things within himself, for he was not a log of wood. And doubtless it was not to no purpose, as I have already said, that he mentions that the city was great. God indeed sought to remove what might prove an hindrance, but Jonah, on the other hand, reasoned thus, -- "I see that I am to have a fierce contest; no, that such a number of people will fall on me, enough to overwhelm me a hundred times, as the Lord has not in vain foretold me that the city is great." And though he might have had some hope, if they had been chastised, that they would give God his due honor; yet he confesses, that this hindrance came to his mind, which prevented him to proceed in the course of his calling. Therefore doubt, as well as the fear of the flesh made Jonah to stumble, and novelty also, as I have already said, must have perplexed him; so that he preferred to go down, as it were, to the grave, than to undertake an office which apparently had no reason in its favor. For why were the Prophets sent, except to effect something by their labor, and to bring forth some fruit? But of this Jonah had no hope. Some authority was also allowed the Prophets, at least they were allowed the liberty of teaching; but Jonah thought that all entrance was closed up against him: and still more, Jonah thought that he was opposing the covenant of the Lord, who had chosen one people only; and he also thought that he was, as it were, fixed to his own land, when he was appointed a Teacher in his own country; he therefore could not remove elsewhere without feeling a great repugnance. I therefore think, that Jonah disobeyed the command of God, partly because the weakness of the flesh was an hindrance, partly because of the novelty of the message, and partly because he despaired of fruit, or of success to his teaching. But he doubtless grievously transgressed: for the first rule, as to all our actions, is to follow the call of God. Though one may excel in heroic virtues, yet all his virtues are mere fumes, which shine before the eyes of men, except the object be to obey God. The call of God then, as I have said, holds the first place as to the conduct of men; and unless we lay this foundation, we do like him who would build a house in the air. Disordered then will be the whole course of our life, except God presides over and guides us, and raises up over us, as it were, his own banners. As then Jonah subverted the first and the only firm foundation of a right conduct, what could have remained for him? There is then no reason for us to extenuate his fault, for he could not have sinned more grievously than by forsaking God, in having refused to obey his call: it was, as it were to shake off the yoke; and this he confesses himself. They therefore very childishly write who wish to be his apologists, since he twice condemns himself -- Jonah rose up to flee from the presence of Jehovah -- to go unto Tarshish from the presence of Jehovah. Why does he the second time repeat, from the presence of Jehovah? He meant, no doubt, to express here more distinctly his fault: and the repetition is indeed very emphatically: and it also proves clearly that it was not a slight offense, when Jonah retook himself elsewhere when he was sent to Nineveh. He could not indeed have departed from the Lord, for God fills heaven and earth; and, as I have said already, he was not fascinated by so gross an error as to think, that when he became a fugitive, he was beyond the reach of God's hand. What then is to flee from the face of Jehovah, except it be that which he here confesses, that he fled from the presence of God, as though he wished, like runaway servants, to reject the government of God? Since then Jonah was carried away by this violent temptation, there is no reason why we should now try, by some vain and frivolous pretenses, to excuse his sin. This is one thing. With regard to the word Tharsis, or Tharsisa, I doubt not but that it means Cilicia. There are those who think that it is the city Tarsus; but they are mistaken, for it is the name of a country. They are also mistaken who translate it, Sea; for Jonah intended not only to go to sea, but also to pass over into Cilicia, which is opposite to the Syrian Sea. But the Jews called that the Sea of Tarshish, as it appears from many passages, because there was very frequent sailing to that place. As then that transmarine country was more known to them than any other, and as they carried there their merchandise, and in their turn purchased their goods, they called that the Sea of Tarshish, as it is well known, as being near it. Jonah then intended to flee into Cilicia, when the Lord would have sent him to Nineveh. It is said that he rose up to flee, and then, that he went down to Joppa, that he found there a ship, which was passing over to Tarshish, that he paid the fare, that he went down into the ship, to go with them into Cilicia: now by all those expressions Jonah intimates that he was wholly fixed in his purpose, and that it was necessary that he should have been brought back by a strong hand; for he was touched by no repentance during his journey. Many things may indeed come to our minds when the call of God appears to us too burdensome. There is none of us, when service is to be performed to God, who does not roll this and that in his mind: "What will be the issue? How will you reach the place where you expect to be? See what dangers await you." For Satan always comes forth, whenever we resolve to obey God; but we are to struggle in this case, and then repel what we see to be contrary to our calling. But Jonah shows that he was obstinately fixed in his purpose of fleeing: for he not only intended to go into Tarshish, but he actually went down to the city Joppa, which was nigh to Judea; and, therefore some think that Tarshish was Africa; but this is strained. Others divine it to be Thunetus or Carthage, as though indeed these cities were built at that time; but men are very bold in dreaming. But what need of giving a new meaning to this word against the most common usage of Scriptures when it is evident enough that Tarshish is Cilicia? Now, when Jonah went down to Joppa, it was evident that he intended immediately to migrate from the land of Judah, and to pass over the sea: but by saying that he paid the fare, that he went down into the ship, that he might go, -- by this gradual progress, he sets before us, as I have said, more fully his own perverseness; so that he admits that he not only resolutely purposed to reject the call of God, but that he also confirmed himself in it: and though there were many things to be done, which might have sometimes forced him to stand still, he yet constantly followed where his perverse and blind impulse led him. There is no doubt then, but that Jonah, in these distinct words sets himself forth as a fugitive, not only by one act, but by many acts. Now, as to his flight, we must bear in mind what I have before said -- that all flee away from the presence of God, who do not willingly obey his commandments; not that they can depart farther from him, but they seek, as far as they can, to confine God within narrow limits, and to exempt themselves from being subject to his power. No one indeed openly confesses this; yet the fact itself shows, that no one withdraws himself from obedience to God's commands without seeking to diminish and, as it were, to take from him his power, so that he may no longer rule. Whosoever, then, do not willingly subject themselves to God, it is the same as though they would turn their backs on him and reject his authority that they may no more be under his power and dominion.

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It is deserving of notice that as Jonah represents himself as guilty before the whole world, so he intended by his example to show how great and detestable a sin it is, not to submit to the commands of God, and not to undertake whatever he enjoins, but to evade his authority. That he might then enhance the atrocity of his sin, he shows by his own example that we cannot rebel against God, without seeking, under some pretense or another to thrust him from his throne, and, at the same time, to confine him within certain limits that he may not include heaven and earth within his empire. Prayer. Grant, Almighty God, that as you have not sent a Jonah to us, when alienated from every hope of salvation, but have given thy Son to be our Teacher, clearly to show to us the way of salvation, and not only to call us to repentance by threatening and terrors, but also kindly to allure us to the hope of eternal life, and to be a pledge of your paternal love, -- O grant, that we may not reject so remarkable a favor offered to us, but willingly and from the heart obey thee; and though the condition which you set before us in your Gospel may seem hard, and though the bearing of the cross is bitter to our flesh, yet may we never shun to obey you, but present ourselves to you as a sacrifice; and having overcome all the hindrances of this world, may we so proceed in the course of our holy calling, until we be at length gathered into your celestial kingdom, under the guidance of Christ your Son, our Lord. Amen. Jonah 1:4. But the Lord sent out a great wind into the sea, and there was a mighty storm in the sea, so that the ship was like to be broken. Jonah declares here how he had been, as it were, by force brought back by the Lord, when he tried to flee away from his presence. He then says that a storm arose in the sea; but he at the same time tells us, that this storm did not arise by chance, as ungodly men would to say, who ascribe everything that happens to fortune. God, he says, sent a strong wind on the sea. Some give this renderings God raised up, deriving the verb from ntl, nuthel; but others derive it more correctly from tvl, tul , and we shall presently meet with the same word in the fifth verse. Now as to what took place, he says that there was so great a storm that the ship was not far from being broken. When he says, The ship thought to be broken the expression corresponds with the idiom of our language, la navire cuidoit perir. But some take the ship for the passengers or the sailors; but this is strained; and we know that our common language agrees in many of its phrases with the Hebrew. Jonah then meant, that a storm arose, not by chance, but by the certain purpose of God, so that being overtaken on the sea, he acknowledged that he had been deceived when he thought that he could flee away from God's presence by passing over the sea. Though indeed the Prophet speaks here only of one storm we may yet therefore generally gather, that no storms, nor any changes in the air, which produce rain or stir up storms on the sea, happen by chance, but that heaven and earth are so regulated by a Divine power, that nothing takes place without being foreseen and decreed. But if any one objects, and says that it does not harmonize with reason, that, for the fault of one man, so many suffered shipwreck, or were tossed here and there by the storm: the ready answer to this is, -- that though God had a regard only, in a special manner, to the case of Jonah, yet there were hidden reasons why he may justly involve others in the same danger. It is probable that many were then sailing; it was not one ship only that was on that sea, since there were so many harbors and so many islands. But though the Lord may involve many men in the same punishment, when he especially intends to pursue only one man, yet there is never wanting a reason why he might not call before his tribunal any one of us, even such as appear the most innocent. And the Lord works wonderfully, while ruling over men. It would be therefore preposterous to measure his operations by our wisdom; for God can so punish one man, as to humble some at the same time, and to chastise others for their various sins, and also to try their patience. Thus then is the mouth of ungodly men stopped, that they may not clamor against God, when he so executes his judgments as not to comport with the judgment of our flesh. But this point I shall presently discuss more at large: there are indeed everywhere in Scripture, instances in which God inflicted punishment on a whole people, when yet one man only had sinned. But when some murmur and plead that they are innocent, there is ever to be found a reason why God cannot be viewed as dealing cruelly with them; no, were he pleased, he might justly treat them with much greater severity: in a word, though God may appear to deal severely with men, he yet really spares them, and treats them with indulgence. Let us now proceed -Jonah 1:5. Then the mariners were afraid, and cried every man unto his god, and cast out the wares that were in the ship into the sea, to lighten it of them. But Jonah was gone down into the sides of the ship; and he lay, and was fast asleep. This narrative, in which Jonah relates, is not without its use; for, as we shall presently see, he intended to set forth his own insensibility, and to lay it before us as painted before our eyes: and the comparison, which is implied in the circumstances, greatly illustrates the supine and almost brutal security of Jonah. He says first that the mariners were afraid, and then, that each cried, that is, to his god and that they cast out into the sea the load of the ship. As then they were all so concerned, was it not marvelous that Jonah, on whose account the sea was stormy, was asleep? Others were busy, they ran here and there in the ship, and got rid themselves of their goods, that they might reach the shore in safety: they indeed chose to strip themselves of all they had rather than to perish; they also cried to their gods. Jonah cared for nothing, no, he lay asleep: but therefore came such a carelessness as this, except that he was not only become unresponsive, but that he seemed also to have been deprived of all reason and common feeling? There is no doubt then but that Jonah, in order to show this to have been the case, has here enumerated so many circumstances. He says that the mariners were afraid. We indeed know that sailors are not usually frightened by small or common storms; for they are a hardy race of men, and they are the less afraid, because they daily see various commotions in the air. When, therefore, he says that the sailors were afraid, we therefore gather that it was not a moderate storm, for such does not thus terrify men accustomed by long expert once to all sorts of storms: they, then, who had been previously hardened, were disquieted with fear. He afterwards adds, that they cried, each of them to his god. Jonah certainly ought not to have slept so soundly, but that he might rouse himself at almost any moment, for he carried in his heart his own executioner, as he knew that he was a fugitive: for we have said before, that it was not a slight offense for Jonah to withdraw himself from the presence of God; he despised his call, and, as far as he could, cast off the yoke, so as not to obey God. Seeing, then, that Jonah was ill at ease with himself, ought he not to have trembled, even while asleep? But while others cried to their false gods, he either despised, or at least neglected the true God, to whom he knew he was disobedient, and against whom he rebelled. This is the point of the comparison, or of the antithesis. But we at the same time see, how in dangers men are constrained to call on God. Though, indeed, there is a certain impression by nature on the hearts of men as to God, so that everyone, willing or unwilling, is conscious that there is some Supreme Being; we yet by our wickedness smother this light, which ought to shine within us. We indeed gladly cast away all cares and anxieties; for we wish to live at ease, and tranquility is the chief good of men. Therefore it comes, that all desire to live without fear and without care; and therefore we all naturally seek quietness. Yet this quietness generates contempt. Therefore then it is, that hardly any religion appears in the world, when God leaves us in an undisturbed condition. Fear constrains us, however unwilling, to come to God. False indeed is what is said, that fear is the cause of religion, and that it was the first reason why men thought that there were gods: this notion is indeed wholly inconsistent with common sense and experience. But religion, which has become nearly extinct, or at least covered over in the hearts of men, is stirred up by dangers. Of this Jonah gives a remarkable instance, when he says that the sailors cried, each of them to his god. We know how barbarous this race of men is; they are disposed to shake off every sense of religion; they indeed drive away every fear, and deride God himself as long as they may. Therefore that they cried to God, it was no doubt what necessity forced them to do. And here we may learn, how useful it is for us to be disquieted by fear; for while we are safe, torpidity, as it is well known, soon creeps over us. Since, then, hardly any one of himself comes to God, we have need of goads; and God sharply pricks us, when he brings any danger, so as to constrain us to tremble. But in this way, as I have already said, he stimulates us; for we see that all would go astray, and even perish in their thoughtlessness, were he not to draw them back, even against their own will. But Jonah does not simply say, that each cried to God, but he adds, to his own god. As, then, this passage teaches, that men are constrained by necessity to seek God, we also, on the other hand, it shows, that men go astray in seeking God, except they are directed by celestial truth, and also by the Spirit of God. There is then some right desire in men, but it goes astray; for none will keep the right way except the Lord directs them, as it has been said, both by his word and his Spirit. Both these particulars we learn from the words of the Prophet: The sailors feared; men hardy and almost iron-hearted, who, like the Cyclops, despised God, -- these, he says, were afraid; and they also cried to God; but they did not cry by the guidance of faith; Therefore it was, that everyone cried to his own god. When we read this, let it first come to our minds that there is no hope until God constrains us, as it were, by force; but we ought to anticipate extreme necessity by seeking him willingly. For what did it avail the sailors and other passengers, to call once on God? It is indeed probable that, shortly after, they relapsed into their former ungodly indifference; after having been freed from their danger, they probably despised God, and all religion was regarded by them with contempt. And so it commonly happens as to ungodly men, who never obey God except when they are constrained. Let therefore every one of us offer himself willingly to God, even now when we are in no danger, and enjoy full quietness. For if we think, that any pretext for thoughtlessness, or for error, or for ignorance, will serve as an excuse, we are greatly deceived; for no excuse can be admitted, since experience teaches us, that there is naturally implanted in all some knowledge of God, and that these truths are engraved on our hearts that God governs our life, -- that he alone can remove us

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by death, -- that it is his peculiar office to aid and help us. For how was it that these sailors cried? Had they any new teacher who preached to them about religion, and who regularly taught them that God was the deliverer of mankind? By no means: but these truths, as I have said, had been by nature impressed on their hearts. While the sea was tranquil, none of them called on their god; but danger roused them from their drowsiness. But it is therefore sufficiently evident, that whatever excuses they may pretend, who ascribe not to God his glory, they are all frivolous; for there is no need of any law, there is no need of any Scripture, in short, there is no need of any teaching, to enable men to know, that this life is in the hand of God, that deliverance is to be sought from him alone, and that nothing, as we have said, ought to be looked for from any other quarter: for invocation proves that men have this conviction respecting God; and invocation comes from nothing else but from some hidden instinct, and indeed from the guidance and teaching of nature (duce ac magistra natura). This is one thing. But let us also learn from this passage, that when God is sought by us we ought not to trust to our own understanding; for we shall in that case immediately go astray. God then must be supplicated to guide us by his word, otherwise everyone will fall off into his own superstitions; as we here see, that each cried to his own god. The Prophet also reminds us that multiplicity of gods is no modern invention; for mankind, since the fall of Adam, have ever been prone to falsehood and vanity. We know how much corruption must occupy our minds, when everyone invents for himself hideous and monstrous things. Since it is so, there is no wonder that superstitions have ever prevailed in the world; for the wit of man is the workshop of all errors. (quia ingenium hominis officina est omnium errorum) And therefore also we may learn what I have lately touched upon, -- that nothing is worse for us than to follow the impulses of our flesh; for every one of himself advances in the way of error, even without being pushed on by another; and at the same time, as is commonly the case, men draw on one another. He now adds, that the wares were cast out, that is, the load of the ship; and we know that this is the last resource in shipwrecks; for men, to save their lives, will deprive themselves willingly of all their goods. We therefore see how precious is life to man; for he will not hesitate to strip himself of all he has, that he may not lose his life. We indeed shun want, and many seek death because extreme poverty is intolerable to them; but when they come to some great danger, men ever prefer their life to all their possessions; for what are the good things of this world, but certain additions to our life? But Jonah tells us for another purpose that the ship was lightened, even for this, -- that we may know that the storm was no ordinary commotion, but that the sailors, apprehensive of approaching death, adopted this as the last resource. Another clause follows: Jonah had gone down into the sides, or the side, of the ship. Jonah no doubt sought a retreat before the storm arose. As soon then as they sailed from the harbor, Jonah withdrew to some remote corner that he might sleep there. But this was no excusable insensibility on his part, as he knew that he was a fugitive from the presence of God: he ought then to have been agitated by unceasing terrors; no, he ought to have been to himself the agent (exactor) of anxiety. But it often so happens, that when any one has sought hiding-places, he brings on himself a stupor almost brutal; he thinks of nothing, he cares for nothing, he is anxious for nothing. Such then was the insensibility which possessed the soul of Jonah, when he went down to some recess in the ship, that he might there indulge himself in sleep. Since it thus happened to the holy Prophet, who of us ought not to fear for himself? Let us therefore learn to remind ourselves often of God's tribunal; and when our minds are seized with stupidity, let us learn to stimulate and examine ourselves, lest God's judgment overwhelm us while asleep. For what prevented ruin from wholly swallowing up Jonah, except the mercy of God, who pitied his servant, and watched for his safety even while he was asleep? Had not the Lord then exercised such care over Jonah, he must have perished. We therefore see that the Lord often cares for his people when they care not for themselves, and that he watches while they are asleep: but this ought not to serve to nourish our self-indulgence; for every one of us is already more indulgent to himself than he ought to be: but, on the contrary, this example of Jonah, whom we see to have been so near destruction, ought to excite and urge us, that when any of us has gone astray from his calling he may not lie secure in that state, but, on the contrary, run back immediately to God. And if God be not able to draw us back to himself without some violent means, let us at least follow in this respect the example of Jonah, which we shall in its own place notice. It follows -Jonah 1:6. So the shipmaster came to him, and said unto him, What do you mean, O sleeper? Arise, call upon your God, if so be that God will think about us, that we do not perish. Jonah relates here how he was reproved by the pilot or master of the ship, inasmuch as he alone slept, while all the rest were in anxiety and fear. "What is your meaning, fast sleeper?" The pilot no doubt upbraids Jonah for his sleepiness, and reproves him for being almost void of all thought and reflection. What do you mean, fast sleeper, he says; when you see all the rest struck with alarm, how can you sleep? Is not this unnatural? Rise, then, and call on your God We see that where there is no rule of faith a liberty is commonly taken, so that everyone goes astray here and there. Therefore was it that the pilot said to Jonah, Call on your God, and that he did not confine him to any certain rule? Because it had been customary in all ages for men to be satisfied with some general apprehension of God; and then everyone according to his own fancy formed a god for himself: nor could it have been otherwise, as I have said, while men were not restrained by any sacred bond. All agree as to this truth, that there is some God, and also that no dead idol can do anything, but that the world is governed by the providence and power of God, and further, that safety is to be sought from him. All this, has been received by the common consent of all; but when we come to particulars, then everyone is in the dark; how God is to be sought they know not. Therefore everyone takes his own liberty: "For the sake of appeasing God I will then try this; this shall be my mode of securing his favor; the Lord will regard this service acceptable; in this way shall all my iniquity be expiated, that I may obtain favor with God." Thus each invents for themselves some tortuous way to come to God; and then everyone forms a god peculiar to himself. There can therefore be no stability nor consistency in men, unless they are joined together by some bond, even by some certain rule of religion, so that they may not vacillate, and not be in doubt as to what is right to be done, but be assured and certainly persuaded that there is but one true God, and know what sort of God he is, and then understand the way by which he is to be sought. We then learn from this passage, that there is an awful license taken in fictitious religions, and that all who are carried away by their fancy are involved in a labyrinth, so that men do nothing but weary and torment themselves in vain, when they seek God without understanding the right way. They indeed run with all their might, but they go farther and farther from God. But that they, at the same time, form in their minds an idea of some God, and that they agree on this great principle, is sufficiently evident from the second clause of this verse, If so be that God will be Propitious to us. Here the pilot confines not his discourse to the God of Jonah, but speaks simply of a God; for though the world by their differences divide God, and Jonah worshipped a God different from the rest, and, in short, there was almost an endless number of gods among the passengers, yet the pilot says, If so be that God, etc.: now then he acknowledges some Supreme God, though each of them had his own god. We therefore see that what I have said is most true, -- that this general truth has ever been received with the consent of all, -- that the world is preserved by the providence of God, and therefore that the life and safety of men are in his hand. But as they are very far removed from God, and not only creep slowly, but are also more inclined to turn to the earth than to look up to heaven, and are uncertain and ever change, so they seek gods which are nigh to them, and when they find none, they hesitate not to invent them. We have elsewhere seen that the Holy Spirit uses this form of speaking. If so be, when no doubt, but difficulty alone is intended. It is however probable, that the pilot in this case was perplexed and doubtful, as it is usual with ungodly men, and that he could determine nothing certain as to any help from God; and as his mind was thus doubtful, he says, that every means of relief were to be tried. And here, as in a mirror, we may see how miserable is the condition of all those who call not on God in pure faith: they indeed cry to God, for the impulse of nature thus leads them; but they know not whether they will obtain anything by their cries: they repeat their prayers; but they know not whether they pass off into air or really come to God. The pilot owns, that his mind was thus doubtful, If so be that God will be propitious to us, call thou also on thy God. Had he been so surely convinced, as to call on the true God, he would have certainly found it to have been no doubtful relief. However, that nothing might be left untried, he exhorted Jonah, that if he had a God, to call upon him. We therefore see, that there are strange windings, when we do not understand the right way. Men would rather run here and there, a hundred times, through earth and heaven, than come to God, except where his word shines. How so? Because when they make the attempt, an insane impulse drives them in different ways; and thus they are led here and there: "It may be, that this may be useful to me; as that way has not succeeded, I will try another." God then thus punishes all the unbelieving, who obey not his word; for to the right way they do not keep: He indeed shows how great a madness it is, when men give loose reins to their imaginations, and do not submit to celestial truth. As to the words, interpreters translate them in different ways. Some say, "If so be that God will think of us;" others "If so be that God will favor us. st, oshit, is properly to shine; but when put as here in the conjugation Hithpael, it means to render one's self clear or bright: and it is a metaphor very common in Scriptures that the face of God is cloudy or dark, when he is not propitious to us; and again, God is said to make bright his face and to appear serene to us, when he really shows himself kind and gracious to us. As then this mode of speaking altogether suits this place, I wonder that some seek extraneous interpretations. He afterwards adds, Unless we perish. Here the pilot clearly owns, that he thought the life of man to be in the power of God; for he concluded, that they must perish unless the Lord brought aid. Imprinted then in the minds of all is this notion or prolepsis, that is, preconception, that when God is angry or adverse, we are miserable, and that near destruction impends over us; and another conviction is found to be in the hearts of men, -- that as soon as the Lord looks on us, his favor and goodwill brings to us immediate

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safety. The Holy Spirit does not speak here, but a heathen, and we know too how great is the impiety of sailors, and yet he declares this by the impulse of nature, and there is here no feigning; for God, as I have already said, extorts by necessity a confession from the unbelieving, which they would gladly avoid. Now what excuse can we have, if we think our safety to be in our own hands, if we depend not wholly on God, and if we neglect him in prosperity, as though we could be safe without his help? These words then, spoken by the sailor, ought to be weighed by us, If so be that God's face may appear bright to us, and that we perish not. It now follows -Jonah 1:7. And they said everyone to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah. Jonah did not without reason mention this, -- that the passengers consulted together about casting lots; for we therefore learn, that it was no ordinary storm: it appeared then to be a token of God's wrath. For, if strong wind arose, it would not have been so strange, for such had been often the case; and if a storm followed, it would not have been a thing unusual. It must then have been something more dreadful, as it filled men's minds with alarms so that they were conscious that God was present as an avenger: and we know, that it is not common with ungodly men to recognize the vengeance of Gods except in extreme dangers; but when God executes punishment on sins in an unusual manner, then men begin to acknowledge God's vengeance. This very thing, Jonah now bears witness to, They said then each to his friend, Come, let us cast lots. Was it not an accustomed thing for them to cast lots whenever a storm arose? By no means. They had recourse, no doubt, to this expedient, because they knew, that God had not raised up that storm without some very great and very serious cause. This is one thing: but I cannot now pursue the subjects, I must therefore defer it until tomorrow. Prayer. Grant, Almighty God, that though we are here disquieted in the midst of so many tossings, we may yet learn with tranquil minds to rest on Your grace and promise, by which You testify that You will be ever near us, and not wait until by a strong hand You draw us to Yourself, but that we may be, on the contrary, ever attentive to Your providence: may we know that our life not only depends on a thread, but also vanishes like the smoke, unless You protect it, so that we may rest wholly on Your power; and may we also, while in a cheerful and quiet state, so call on You, that relying on Your protection we may live in safety, and at the same time be careful, unless we are in stupor, which draws away our minds and thoughts from meditating on the divine life, should creep over us, but may we, on the contrary, so earnestly seek You, morning and evening, and at all times, that we may through life advance towards the mark You have set before us, until we at length reach that heavenly kingdom, which Christ Your Son has obtained for us by his own blood. Amen We said in yesterday's lecture, that it was a proof of extreme fear, that the sailors and the rest cast lots; for this is not usually done, except men see themselves to be destitute of judgment and counsel. But it must at the same time be observed, that through error they cast lots: for they did not know, that if God intended to punish each of them, they were worthy even of heavier punishment. They would not indeed have thrown the blame on one man, if each had well considered what he deserved before God. When a calamity happens, it is the duty of every one to examine himself and his whole life before God: then everyone, from the first to the last, must confess that he bears a just judgment. But when all demand together who is guilty before God, they thus exonerate themselves, as though they were innocent. And it is an evil that prevails at this day in the world, that everyone is disposed to cast the blame on others and all would have themselves to be innocent before God; not that they can clear themselves of every fault, but they extenuate their sins, as though God could not justly pursue them with so much severity. As for instance, when any one perceives that he had in various ways done wrong, he will indeed confess in words that he is a sinner; but were any person to enumerate and bring forward each of his sins he would say, "This is a light offense, that is a venal sin; and the Lord deals not with us with so much strict justice, that he means to bring on us instantly extreme punishment." When there is a slight offense, it is immediately referred to by everyone. Thus acted the sailors, of whom Jonah now speaks. Had any one asked, whether they were wholly without fault, everyone, no doubt, would have confessed that he was a sinner before God; but yet they cast lots as though one only was exposed to God's judgment? How so? Because they did not think that their own sins deserved so heavy a punishment. How much so ever they might have offended, - and this they really felt and were convinced of, -- they yet did not make so much of their sins as to think that they deserved any such judgment. This then is the reason why they come to the lot; it was, because everyone seemed to himself to be blameless when he came to examine himself. This passage, then, shows what is even well known by common experience, -- that men, though they know themselves to be guilty before God, yet extenuate their sins and promise themselves pardon, as though they could make an agreement with God, that he should not treat them with strict justice, but deal with them indulgently. Therefore, then, is the hope of impunity, because we make light offenses of the most grievous sins. Thus we find under the Papacy, that various modes are devised, by which they absolve themselves before God and wipe away their stains: the sprinkling of holy water cleanses almost all sins; except a man be either an adulterer, or a murderer, or a sorcerer, or ten times perjured, he hardly thinks himself to be guilty of any crime. Then the expiations which they use, avail, as they think, to obliterate all iniquities. Therefore is this error? Even because they consider God to be like themselves, and think not their sins to be so great abominations before God. But this is no new thing; for we see what happened in the time of Jonah; and from profane histories also we may learn, that this error possessed everywhere the minds of all. They had then daily expiations, as the Papists have their masses, their pilgrimages, their sprinklings of holy water, and similar playthings (nugas -- trifles, fopperies): but as under the Papacy there are reserved cases, so also in former times, when any one had killed a father or mother, when any one had committed incest, he stood in need of some extraordinary expiation; and if there was any one of great renown on the earth, they applied to him, that he might find out some new kind of expiation. An example of this error is set before us here, when they said, let us cast lots. For except they thought that one only was guilty, and not and every one would have publicly confessed his sins, and would then have acknowledged that such was the mass of them as to be enough to fill heaven and earth; but this they did not. One man must have been the offender; but no one came forward with such a confession: Therefore they cast lots. It may now be inquired, whether this mode of seeking out the truth was lawful; as they knew not through whose fault the storm arose, was it right to have recourse to lots? Some have been too superstitious in condemning lots; for they have plainly said, that all lots are wicked. Therefore has come the name, lot-drawers; (sortilegi) and they have thought that lot-drawers differ nothing from magicians and enchanters. This has proceeded from ignorance, for we know that the casting of lots has been sometimes allowed. And Solomon certainly speaks, as of a common rule, when he says of lots being cast into the bosom, and of the issue being from Jehovah (Proverbs 16:33). Solomon speaks not there of the arts of magic but says that when lots are cast, the event is not by chance but by God's providence. And when Matthias was chosen in the place of Judas, it was done by lot (Acts 1:26). Did the Apostles use this mode presumptuously? No, the Holy Spirit presided over this election. There is then no doubt but that God approved of that casting of lots. So also Joshua had recourse to the lot when the cause of God's displeasure was unknown, though it was evident that God was angry with the people. Joshua, being perplexed by what was unknown, did cast lots; and so Achan was discovered and his sacrilege. That lot no one will dare condemn. Then what I have said is clear enough, that those have been too superstitious who have condemned all casting of lots without exception. But we must yet remember that lots are not to be used indiscriminately. It is a part of the civil law, that when a common inheritance is divided, it is allowed to cast lots: as it belongs not to this or that person to choose, each must take the part which the lot determines. So again it is lawful to cast lot in great undertakings, when men are anywhere sent: and when there is a division of labor, to prevent jealousy when one wishes to choose a certain part for himself, the lot will remove all contentions. A lot of this kind is allowed both by the word of God, and by civil laws. But when any one adopts the lot without any reason, he is no doubt superstitious, and differs not much from the magician or the enchanter. As for instance, when one intends to go a journey, or to take anything in hand, if he throws into his hat a white and a black lot, and says, "I will see whether my going out today will be prosperous;" now this is of the devil; for Satan by such arts deludes wretched men. If then any one makes use of the lot without any just reason, he is, as I have said without excuse. But as to the other lots, such as we have now noticed, they ought not to be viewed as precedents. For though Joshua used the lot to bring to light the cause for which God was angry with his people, it is not yet right for us to imitate what he did; for Joshua was no doubt led by some peculiar influence to adopt this measure. So also as to Saul, when he cast lots, and his son Jonathan was discovered as the one who had tasted honey, it was an especial example. The same thing must be also said of the lot mentioned here; for as the sailors were trembling, and knew not the cause why the storm arose, and the fear of shipwreck seized them, they had recourse to the lot. Were we continually to imitate such examples, such a liberty would not certainly be pleasing, to God, nor consistent with his word. We must therefore bear in mind, that there were some peculiar influences, whenever God's servants used the lot in doubtful and extreme cases. This then is shortly the answer to the question -- Was it lawful for the sailors to cast lots that they might find out the person on account of whom they were in so much danger? I now proceed to what follows – Jonah 1:8-10. 8. Then said they unto him, Tell us, we beg of you, for whose cause this evil is upon us; What is your occupation? And where do you come from? What is your country? And of what people are you? 9. And he said unto them, I am a Hebrew; and I fear the Lord, the God of heaven, who made the sea and the dry land 10. Then were the men exceedingly afraid, and said unto him, Why have you done this? For the men knew that he fled from the presence of the Lord, because he had told them.

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After the lot fell on Jonah, they doubted not but that he was the guilty person, any more than if he had been a hundred times proved to be so: for why did they cast lots, except that they were persuaded that all doubt could thus be removed, and that what was hid could thus be brought to the light? As then this persuasion was fixed in their minds, that the truth was elicited, and was in a manner drawn out of darkness by the lot, they now inquire of Jonah what he had done: for they took this as allowed, that they had to endure the storm on his account, and also, that he, by some detestable crime, had merited such a vengeance at Gods hand. We therefore see that they cast lots, because they fully believed that they could not otherwise find out the crime on account of which they suffered, and also, that lots were directed by the hidden purpose of God: for how could a certain judgment be found by lot, except God directed it according to his own purpose, and overruled what seemed to be especially fortuitous? These principles then were held as certain in a manner by men who were heathens, -- that God can draw out the truth, and bring it to the light, -- and also, that he presides over lots, however fortuitous they may be thought to be. This was the reason why they now asked what Jonah had done. Tell us, then, why has this evil happened to us, what is thy work? etc. By work here I do not mean what is wrong, but a kind of life, or, as they say, a manner of living. They then asked how Jonah had hitherto employed himself, and what sort of life he followed. For it afterwards follows, Tell us, where do you come from, what is thy country, and from what people are you? They made inquiries, no doubt, on each particular in due order; but Jonah here briefly records the questions. I now come to his answer, He said to them, I am a Hebrew; and I fear Jehovah the God of heaven Who has created the sea and the dry land. Here Jonah seemed as yet to evade, yes, to disown his crime, for he professed himself to be the worshipper of the true God. Who would not have said, but that he wished here to escape by a subterfuge, as he set up his own piety to cover the crime before-mentioned? But all things are not here in the first verse related; for shortly after, it follows, that the sailors knew of Jonah's flight; and that he had himself told them, that he had disobeyed God's call and command. There is then no doubt but that Jonah honestly confessed his own sin, though he does not say so. But we know, that it is a mode of speaking common among the Hebrews to add in the last place what had been first said; and grammarians say, that it is husteron proteron, (last first,) when anything is left out in its proper place and then added as an explanation. When therefore Jonah says that he was an Hebrew, and worshipper of the true God, -- this tended to aggravate his fault or crime rather than to excuse it: for had he said only, that he was conscious of having done wrong in disobeying God, his crime would not have appeared so atrocious; but when he begins by sayings that known to him was the true God, the framer of heaven and earth, the God of Israel, who had made himself known by a law given and published, -- when Jonah made this introduction, he thereby removed from himself all pretenses as to ignorance and misconception. He had been educated in the law, and had, from childhood, been taught who the true God was. He could not then have fallen through ignorance; and further, he did not, as the others, worship fictitious gods; he was an Israelite. As then he had been brought up in true religion, his sin was the more atrocious, inasmuch as he had fallen away from God, having despised his command, and, as it were, shaken off the yoke, and had become a fugitive. We now then perceive the reason why Jonah called himself here a Hebrew, and testified that he was the worshipper of the true God. First, by saying that he was an Hebrew, he distinguished the God of Abraham from the idols of the Gentiles: for the religion of the chosen people was well known in all places, though disapproved by universal consent; at the same time, the Cilicians and other Asiatics, and also the Grecians, and the Syrians in another quarter, -- all these knew what the Israelites gloried in, -- that the true God had appeared to their father Abraham, and then made with him a gratuitous covenant, and also had given the law by Moses; -- all this was sufficiently known by report. Therefore Jonah says now, that he was a Hebrew, as though he had said, that he had no concern with any fictitious god, but with the God of Abraham, who had formerly appeared to the holy Fathers, and who had also given a perpetual testimony of his will by Moses. We see then how emphatically he declared, that he was a Hebrew: secondly, he adds, I fear Jehovah the God of heaven. By the word fear is meant worship: for it is not to be taken here as often in other places, that is, in its strict meaning; but fear is to be understood for worship: "I am not given", he says, "to various superstitions, but I have been taught in true religion; God has made himself known to me from my childhood: I therefore do not worship any idol, as almost all other people, who invent gods for themselves; but I worship God, the creator of heaven and earth." He calls him the God of heaven, that is, who dwells alone as God in heaven. While the others thought heaven to be filled with a great number of gods, Jonah here sets up against them the one true God, as though he said, "Invent according to your own fancy innumerable gods, there is yet but one, who possesses the highest authority in heaven; for it is he who made the sea and the dry land." We now then apprehend what Jonah meant by these words: he shows here that it was no wonder that God pursued him with so much severity; for he had not committed a slight offense, but a fatal sin. We now see how much Jonah had profited since the Lord had begun severely to deal with him: for inasmuch as he was asleep, yes, and insensible in his sin, he would have never repented had it not been for this violent remedy. But when the Lord roused him by his severity, he then not only confessed that he was guilty, or owned his guilt in a formal manner, (defunctorie -- as ridding one's self of a business, carelessly;) but also willingly testified, as we see, before men who were heathens, that he was the guilty man, who had forsaken the true God, in whose worship he had been well instructed. This was the fruit of true penitence, and it was also the fruit of the chastisement which God had inflicted on him. If then we wish God to approve of our repentance, let us not seek evasions, as for the most part is the case; nor let us extenuate our sins, but by a free confession testify before the whole world what we have deserved. It then follows, that the men feared with great fear, and said, Why have you done this? For they knew that he had fled from the presence of Jehovah, for he had told them. And this is not unimportant -- that the sailors feared with great fear: for Jonah means that they were not only moved by what he said, but also terrified, so that they gave to the true God his glory. We indeed know that superstitious men almost trifle with their own idols. They often entertain, it is true, strange fears, but afterwards they flatter themselves, and in a manner cajole their own hearts, so that they can pleasantly and sweetly smile at their own fancies. But Jonah, by saying here that they feared with great fear, means that they were so smitten, that they really perceived that the God of Israel was a righteous judge, and that he was not such as other nations fancied him to be, but that he was capable of affording dreadful examples whenever he intended to execute his vengeance. We therefore see what Jonah means, when he speaks of great fear. At the same time, two things ought to be noticed, -- that they feared, because it was easy for them to conclude from the Prophet's words, that the God of Israel was the only creator of heaven and earth, -- and then, that it was a great fear, which, as I have said, must be considered as serious dread, since the fear which the unbelieving have soon vanishes. But with regard to the reproof which the sailors and other passengers gave to Jonah, the Lord returned to him this as a reward which he had deserved. He had fled from the presence of God; he had thus, as we have said taken away from God his supreme power: for what becomes of God's authority when any one of us rejects his commands and flees away from his presence? Since Jonah then sought to shun God, he was now placed before men. There were present heathens, and even barbarians, who rebuked him for his sin, who were his censors and judges. And the same thing we see happening often. For they who do not willingly obey God and his word, afterwards abandon themselves to many flagrant sins, and their baseness becomes evident to all. As, then, they cannot bear God to be their Master and Teacher, they are constrained to bear innumerable censors; for they are branded by the reproaches of the vulgar, they are pointed at everywhere by the finger, at length they are conducted to the gallows, and the executioner becomes their chief teacher. The case was similar, as we see, with Jonah: the pilot had before reproved his stupor, when he said, Do thou also call on your God; what do you mean, O sleeper? You lie down here like a log of wood, and yet you sees us perplexed and in extreme danger. As, then, the pilot first so sharply inveighed against Jonah, and then all reproved him with one mouth, we certainly find that he was made subject to the condemnation of all, because he tried to deprive God of his supreme power. If at any time the same thing should happen to us, if God should subject us to the reproaches of men when we seek to avoid his judgment, let us not wonder. But as Jonah here calmly answers, and raises no clamor, and shows no bitterness, so let every one of us, in the true spirit of meekness, acknowledge our own sins; when charged with them, were even children our condemners, or were even the most contemptible of the people to rise up against us, let us patiently bear all this; and let us know that these kinds of censors befall us through the providence of God. It now follows -Jonah 1:11-12. 11. Then said they unto him, What shall we do to you, that the sea may be calm unto us? For the sea wrought, and was storming. 12. And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be calm unto you: for I know that for my sake this great storm is upon you. The sailors asked counsel of Jonah; and therefore it appears that they were touched with so much fear as not to dare to do anything to him. We therefore see how much they had improved almost in an instant, since they spared an Israelite, because they acknowledged that among that people the true God was worshipped, the supreme King of heaven and earth: for, without a doubt, it was this fear that restrained them from throwing Jonah immediately into the sea. For since it was certain that through his fault God was displeased with them all, why was it that they did not save themselves by such an expiation? That they then delayed in so great a danger, and dared not to lay hold instantly on Jonah, was an evident proof that they were restrained, as I have said, by the fear of God. They therefore inquire what was to be done, What shall we do to you, that the sea may be still to us? For the sea was going, etc. By going Jonah means, that the sea was turbulent: for the sea is said to rest when it is calm, but when it is turbulent, then it is going, and has various movements and tossings. The sea, then, was going and very storming. We therefore see that God was not satisfied with the disgrace of Jonah, but he purposed to punish his offense still more. It was necessary that Jonah should be led to the punishment which he deserved, though afterwards, he was miraculously delivered from death, as we shall see in its proper place.

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Jonah then answers, Take me, and throw me into the sea, and it will be still to you. It may be asked whether Jonah ought to have of his own accord offered himself to die; for it seemed to be an evidence of desperation. He might, indeed, have surrendered himself to their will; but here he did, as it were, stimulate them, "Throw me into the sea," he says; "for ye cannot otherwise pacify God than by punishing me." He seemed like a man in despair, when he would thus advance to death of his own accord. But Jonah no doubt knew that he was doomed to punishment by God. It is uncertain whether he then entertained a hope of deliverance, that is, whether he confidently relied at this time on the grace of God. But, however it may have been, we may yet conclude, that he gave himself up to death, because he knew and was fully persuaded that he was in a manner summoned by the evident voice of God. And thus there is no doubt but that he patiently submitted to the judgment which the Lord had allotted to him. Take me, then, and throw me into the sea. Then he adds, The sea will be to you still. Here Jonah not only declares that God would be pacified by his death, because the lot had fallen upon him, but he also acknowledges that his death would suffice as an expiation, so that the storm would subside: and then the reason follows -- I know, he says, that on my account is this great storm come upon you. When he says that he knew this, he could not refer to the lot, for that knowledge was common to them all. But Jonah speaks here by the prophetic spirit: and he no doubt confirms what I have before referred to, -- that the God of Israel was the supreme and only King of heaven and earth. This certainty of knowledge, then, of which Jonah speaks, must be referred to his own consciences and to the teaching of that religion in which he had been instructed. And now we may learn from these words a most useful instruction: Jonah does not here expostulate with God, nor contumeliously complain that God punished him too severely, but he willingly bears his charged guilt and his punishment, as he did before when he said, "I am the worshipper of the true God." How could he confess the true God, whose great displeasure he was then experiencing? But Jonah, we see, was so subdued, that he failed not to ascribe to God his just honor; though death was before his eyes, though God's wrath was burning, we yet see, that he gave to God, as we have said, the honor due to him. So the same thing is repeated in this place, Behold, he says, I know that on my account has this great storm happened He who takes to himself all the blame, does not certainly murmur against God. It is then a true confession of repentance, when we acknowledge God, and willingly testify before men that he is just, though, according to the judgment of our flesh, he may deal violently with us. When however we give to him the praise due to his justice, we then really show our penitence; for unless God's wrath brings us down to this humble state of mind, we shall be always full of bitterness; and, however silent we may be for a time, our heart will be still perverse and rebellious. This humility, then, always follows repentance, -- the sinner prostrates himself before God, and willingly admits his own sin, and tries not to escape by subterfuges. And it was no wonder that Jonah thus humbled himself; for we see that the sailors did the same: when they said that lots were to be cast, they added at the same time, "Come ye and let us cast lots that we may know why this evil has happened to us." They did not accuse God, but constituted him the Judge; and thus they acknowledged that he inflicted a just punishment. And yet everyone thought himself to have been innocent; for however conscience might have bitten them, still no one considered himself to have been guilty of so great a wickedness as to subject him to God's vengeance. Though, then, the sailors thought themselves exempt from any great sin, they yet did not contend with God, but allowed him to be their Judge. Since then they, who were so barbarous, confined themselves within these bounds of modesty, it was no wonder that Jonah, especially when he was roused and began to feel his guilt, and was also powerfully restrained by God's hand, -- it was no wonder that he now confessed that he was guilty before God, and that he justly suffered a punishment so heavy and severe. We ought then to take special notice of this, -- that he knew that on his account the storm happened or that the sea was so storming against them all. The rest we defer until tomorrow. Prayer. Grant, Almighty God that as You urge us daily to repentance and each of us is also stung with the consciousness of his own sins, -- grant, that we may not grow stupid in our vices, nor deceive ourselves with empty flatteries, but that each of us may, on the contrary carefully examine his own life and then with one mouth and heart confess that we are all guilty not only of light offenses, but of such as deserve eternal death, and that no other relief remains for us but Your infinite mercy and that we may so seek to become partakers of that grace which has been once offered to us by Your Son, and is daily offered to us by his Gospel, that, relying on him as our Mediator, we may not cease to entertain hope even in the midst of thousand deaths, until we be gathered into that blessed life, which has been procured for us by the blood of Your only Son. Amen. Jonah 1:13-14. 13. Nevertheless the men rowed hard to bring it to the land; but they could not: for the sea wrought, and was storming against them. 14. Wherefore they cried unto the Lord, and said, We beseech You, O Lord, we beseech You, let us not perish for this man's life, and lay not upon us innocent blood: for You, O Lord, hast done as it pleased You. This verse shows that the sailors and the rest were more inclined to mercy, when they saw that the holy Prophet was willing to undergo the punishment which he had deserved. When therefore, he confessed that he was guilty, and refused not to be punished, they became anxious to spare his life, though they were heathens, and also for the most part barbarians: and as each of them could not but be frightened with his immediate danger, the wonder is increased, that they had such regard for the life of one who alone was in fault, and who had now freely confessed this. But the Lord so turned their hearts, that they now saw more clearly how grievous a sin it was to flee away from the call of God, and not to yield obedience, as we have before observed, to his command. Many think that this is a light offense, and readily indulge themselves in it: but it is not in the power of men to weigh sins; the balance is deceitful when men estimate their sins according to their own judgment. Let us then learn to ascribe to God his own honor, -- that he alone is Judge, and is far above us, and can alone determine how grievous or how slight any sin is. But common sense, except when men willfully deceive themselves by vain flatteries, clearly teaches this, -- that it is no light offense when we evade the command of God; for, as we have stated, men do thus take away from God his supreme authority; and what is left to God, when he governs not the creatures whom he has formed, and whom he sustains by his power? The Lord, then, designed to show here, that his displeasure could not be otherwise pacified than by drowning Jonah in the sea; though, as we shall presently see, he had something greater in view. But, in the meantime, this is worthy of being observed, -- that the Lord intended to make Jonah an example, that all may now know that he is not to be trifled with, but that he ought to be obeyed as soon as he commands anything. The word which the Prophet uses has been variously explained by interpreters. chtr, chetar, is properly, to dig; so that some think it to be a metaphorical expression, as rowers seem to dig the sea; and this sense is not unsuitable. Others carry the metaphor still higher, -- that the sailors searched out or sought means by which they might drive the ship to land. But the other metaphor, as being less remote, is more to be approved. The Latins call it to toil, (moliri) when the rowers not only apply gently their oars, but when they make a greater effort. The sailors, then, toiled to bring back the ship. But for what purpose? To spare the life of the man who had already confessed that he was guilty before God, and that the storm, which threatened them all with a shipwreck, had arisen through his fault: but he says that they could not, for the sea was storming, as we have already seen in our yesterday's lecture. I come now to the second verse. They cried, he says, to Jehovah and said, We plead, Jehovah, let us not perish, we pray, on account of the life of this man, and give not, that is, lay not, innocent blood upon us. The Prophet now expresses more fully why the sailors toiled so much to return to port, or to reach some shore, -- they were already persuaded that Jonah was a worshipper of the true God, and not only this, but that he was a Prophet, inasmuch as he had told them, as we have seen, that he had fled from the presence of God, because he feared to execute the command which we have noticed. It was therefore pious (reverentia) fear that restrained the sailors, knowing, as they did, that Jonah was the servant of the true God. They, at the same time, saw, that Jonah was already standing for his sin before God's tribunal, and that punishment was demanded. This they saw; but yet they wished to preserve his life. Now this place shows, that there is by nature implanted in all an abhorrence of cruelty; for however brutal and sanguinary many men may be, they yet cannot divest themselves of this feeling, -- that the effusion of human blood is hateful. Many, at the same time, harden themselves; but they apply a searing iron: they cannot shake off horror, nay, they feel that they are detested by God and by men, when they thus shed innocent blood. Therefore it was that the sailors, who in other respects hardly retained a drop of humanity, fled as suppliants to God, when the case was about the death of man; and they said, 'nh yhvh, ane Ieve, We beseech Jehovah:' and the expression is repeated; which shows that the sailors earnestly prayed that the Lord would not impute this as a sin to them. We therefore see that though these men had never known the doctrine of the law, they were yet so taught by nature that they knew that the blood of man is dear and precious in the sight of God. And as to us, we ought not only to imitate these sailors, but to go far beyond them: for not only ought the law of nature to prevail among us, but also the law of God; for we hear what God had formerly pronounced with his own mouth, :Whosoever sheds man's blood, shed shall his blood be” (Genesis 9:6). And we know also the reason why God undertakes to protect the life of men, and that is, because they have been created in his image. Whosoever then uses violence against the life of man, destroys, as far as he can the image of the eternal God. Since it is so, ought not violence and cruelty to be regarded by us with double horror? We ought also to learn another thing from this doctrine: God proves by this remarkable testimony what paternal feeling he manifests towards us by taking our life under his own guardianship and protection; and he even proves that we are really the objects of his care, inasmuch as he will execute punishment and vengeance when any one

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unjustly injures us. We then see that this doctrine on the one side restrains us, that we may not attempt anything against the lives of our brethren; and, on the other side, it assures us of the paternal love of God, so that being allured by his kindness we may learn to deliver up ourselves wholly to his protection. I now come to the last clause of the verse, For You, Jehovah, have done as it has pleased You. The sailors clearly prove here that they did not willingly shed innocent blood. How then can these two things agree, -- that the blood was innocent, and that they were blameless? They adopted this excuse, -- that they obeyed God's decree, that they did nothing rashly or according to their own inclinations, but followed what the Lord had prescribed: though, indeed, God had not spoken, yet what he required was really evident; for as God demanded an expiation by the death of Jonah, so he designed to continue the storm until he was thrown into the deep. These things the sailors now put forward. But we must notice, that they did not cast the blame on God, as blasphemers are willing to do, who, while they seek to exempt themselves from blame, find fault with God, or at least put him in their own place: "Why then," they say, "does he sit as a judge to condemn us for that of which he is himself the author, since he has so decreed?" At this day there are many fanatics who thus speak, who obliterate all the difference between good and evil, as if lust were to them the law. They at the same time make a covert of God's providence. Jonah wished not that such a thing should be thought of the sailors; but as they well understood that God governed the world justly, though his counsels be secret and cannot be comprehended by us, -- as, then, they were thus convinced, they thus strengthened themselves; and though they gave to God the praise due to his justice, they at the same time trembled lest they should be guilty of innocent blood. We now then see how reverently these men spoke of God, and that so much religious fear possessed them, that they did not rob God of his praise, You Jehovah, they said, have done as it has pleased You. Do they here accuse God of tyranny, as though he confounded all things without any cause or reason? By no means. They took this principle as granted, -- that the will of God is right and just, yea, that whatever God has decreed is beyond doubt just. Being then thus persuaded, they took the will of God as the rule for acting rightly: "As You, Jehovah, have done as it seemed good to You, so we are blameless." But at the same time it is proper also to add, that the sailors do not vainly talk here of the secret providence of God in order to impute murder to him, as ungodly men and profane cavilers do at this day: but as the Lord made known his purpose to them, they show that the storm and the storm could not be otherwise calmed and quieted than by drowning Jonah: they therefore took this knowledge of God's purpose as a certain rule to follow. At the same time they fled, as I have said, to God, and supplicated his mercy, lest in a matter so perplexed and difficult he should involve them in the same punishment, as they were constrained to shed innocent blood. We now then apprehend the meaning of this passage. Now it follows -Jonah 1:15. So they took up Jonah, and cast him out into the sea: and the sea ceased from raging. Jonah shows here that the storm arose through his fault; for the issue proved this with certainty. The sailors had not only cast lots, but after Jonah was thrown into the sea the storm calmed, and the sea became still, -- this sudden change sufficiently proved that Jonah was the only cause why they were so nearly shipwrecked. For if the sea had not calmed immediately, but after some interval of time, it might have been ascribed to chance: but as the sea instantly rested, it could not be otherwise said then that Jonah was condemned by the judgment of God. He was indeed cast into the sea by the hands of men; but God so presided, that nothing could be ascribed to men, but that they executed the judgment which the Lord had openly demanded and required from them. This, then, is the import of this verse. He now adds -Jonah 1:16. Then the men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows. Jonah now declares what fruit followed; and first, he says, that the sailors feared the true God. He uses here the proper name of God, Jehovah; for, as we have already seen, they were addicted to their own superstitions, as each of them cried to his own god: but it was a false notion; for they went astray after their own superstitions. The Prophet now points out the difference, -- that they began to fear the true God. At the same time it may have been, that they afterwards relapsed into their own errors; yet it ought not to be overlooked that the Lord constrained them to entertain such a fear. The Hebrews, as it has been already said, sometimes take fear in a general sense, as meaning worship. It is said in 2 Kings 17:32,33, of the new inhabitants of the land of Canaan, who had been removed from Persia, that they "feared God," that is, that they imitated the legal rite in sacrifices while worshipping God. But there is an addition in this place, which shows that the meaning is more restricted, for it is said to have been a great fear. Then Jonah means that the sailors and the passengers were not only touched with the fear of God, but that they also had the impression that the God of Israel was the supreme King of heaven and earth, that he held all things under his hand and government. This fear no doubt led them to true knowledge so as to know that they were previously deluded, and that whatever the world had invented was mere delusion, and that the gods devised by the fancies of men were nothing else but mere idols. We now then perceive what Jonah means. But we must here say somewhat more at large of the fear of God. When the Scripture speaks of the fear of God, it sometimes means the outward worship, and sometimes true piety. When it designates the outward worship, it is no great thing; for hypocrites usually perform their ceremonies, and thus testify that they worship God: but yet, as they obey not God with sincerity of heart, nor bring faith and repentance, they do nothing but trifle. But the fear of God is often taken for true piety; and then it is called the beginning or the chief point of wisdom, or even wisdom itself, as it is in Job 28:28. The fear of God, then, or that pious regard (reventia) by which the faithful willingly submit themselves to God, is the chief part of wisdom. But it also often happens that men are touched by servile fear, so as to have a desire to satisfy God, while, at the same time, they have even a wish to draw him down from his throne. This servile fear is full of perverseness; for they, at the same time, champ the bridle, as they cannot exempt themselves from his power and authority. Such was this fear of which Jonah speaks; for all those whom he mentions were not suddenly so changed as to devote themselves to the true God: they had not indeed made such a progress as this; it was not such real and thorough conversion of the soul as changed them into new men. How, then, is it said that they feared? Even because the Lord extorted from them a confession at the time: it may have been that some of them afterwards made a greater progress; but I speak now generally of the whole. Because then it is said that they feared God, we are not therefore to conclude that they really repented, so as to become wholly devoted to the God of Israel. But yet they were constrained to know and to confess that the God of Israel was the only and the true God. How so? Because that dreadful judgment filled them with terror, so that they perceived that he alone was God who had heaven and earth under his command. We now then see how that fear is to be viewed, of which Jonah speaks. If they afterwards made no farther progress, it only served to condemn them, that these sailors, having perceived by a sure evidence who the only true God was, mingled with the worship of him their wicked and ungodly superstitions, as many do even in our day. The Papists hold this truth in common with us, -- that there is one true God, the framer of heaven and earth, yea, they come still nearer, and say that the only-begotten Son of God is our Redeemer; but yet we see how they contaminate the whole worship of God, and turn his truth to a lie; for they blend the worship of God with that of idols, so that there is nothing pure among them. But this main truth is however of great service, when the Lord stretches forth his hand to miserable men; for if there was no conviction of this under the Papacy that the word of God is to be believed, and that Christ the Son of God is the King and Head of the Church, we must have had to employ against them a long circuitous argument; but now an access to them is easy: when we bring against them the Law, and the Prophets, and the Gospel, they are restrained by some measure of reverence, and dare not to reject the authority of the Supreme God. We then see, that this fear is in itself of no great value, if men remain fixed in their own mire; but when it is the Lords purpose afterwards to call them, this fear opens for them the door to true godliness. So it may have been, as I have said, that some of these sailors and passengers had afterwards made better progress. But this fear of itself could have done nothing more than to convict them, so that no excuse could avail them before God's tribunal; for a proof had been given them, by which they might know that there was no other God than He who was then worshipped by the chosen people. He afterwards adds that they sacrificed a sacrifice to Jehovah. They were accustomed before to offer sacrifices to their idols; but now they testified that they worshipped the God of Israel; for this is what sacrifices signify. But it must at the same time be observed that they thereby expressed this confession, that God confirmed the truth of his word. When, therefore, they perceived that this whole affair was ordered by the will of God, they were constrained to bear witness that he was the true God: this was the end and design of sacrifices. It may, however, be inquired, whether that sacrifice pleased God. It is certain that whenever men bring forward their own devices, whatever is otherwise worthy of approbation in what they do, it cannot but be corrupted and vitiated by such a mixture; for God, as it is well known, allows of no associate. And we must remember that which is said in Ezekiel, Go ye, sacrifice to the devil, and not to me!' God there repudiates all the sacrifices which were wont to be offered by the people of Israel, because superstitions were blended with them. God then shows that such a mixture is so disapproved by him, that he chooses rather that the superstitious should wholly give themselves up to the devils than that his holy name should be thus profaned. Therefore this sacrifice of itself was not lawful, nor could it have pleased God; but it was, so to speak, by accident and extrinsically that

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this sacrifice pleased God, -- because he designed thus to make known his glory. Though, then, he repudiated the sailors themselves, yet it was his will that this act should bear a testimony to his glory: as, for instance, a deed is often vicious with regard to men, and yet in an accidental way it tends to set forth the glory of God. And this ought to be carefully borne in mind: there is at this day a dispute, yea a fierce contest, about good works: and the Sophists ever deceive themselves by false reasoning; (paralogismo -- sophistry) for they suppose that works morally good are either preparatory to the obtaining of grace, or meritorious towards attaining eternal life. When they speak of works morally good, they refer only to the outward deeds; they regard not the fountain or motive, nor even the end. When the heart of man is impure, unquestionably the work which therefore flows is also ever impure, and is an abomination before God. When the end also is wrong, when it is not man's purpose to worship God in sincerity of heart, the deed, however splendid it may appear, is filth in the presence of God. Therefore the Sophists are greatly deceived, and are very childish, when they say, that works morally good please God, and are preparatory to grace and meritorious of salvation. But can this be, that a work does not please God, and yet avails to set forth his glory? I answer, that these two things are perfectly consistent, and are in no way so contrary that they cannot be easily reconciled. For God by accident, as I have said, accommodates to his own glory what is in itself vicious; I say, in itself, that is, with respect to men. Thus even under the Papacy the Christian name serves to the glory of God, for there ever remains some remnant. And how has it happened, that at this time the light of the Gospel has shone forth, and that true religion has been restored at least in many places? Even because the Lord has never suffered true religion to be extinguished, though it has been corrupted: for baptism under the Papacy, the very name of Christ as well as of the Church, and the very form of religion -- all these have become wholly useless; but they have accidentally, as I have said, been of great service. When, therefore, we regard the priests (sacrificos -- the sacrificers) as well as the people, we find nothing but a perverted worship of God; they presumptuously and indiscriminately add their own superstitions and devices to the word of God, and there is nothing pure among them. Since then they thus blend together heaven and earth, they do nothing but provoke God's wrath against themselves. We now then understand why Jonah says that the sailors and passengers offered sacrifices. We must, at the same time, remember what I have lately said, that sacrifice was, as it were, a symbol of Divine worship: for even from the beginning this notion prevailed among all, that sacrifices were to be offered to none but to God; and heathens in all ages had no other opinion of sacrifices, but that they thus manifested their piety towards their gods. Since then sacrifices have been from the beginning offered to God alone, it follows, that they at this day are wholly inexcusable who join associates to God, and offer their sacrifices to mortals or to angels. How can this be borne in Christians, since heathens have ever confessed that they regarded those as gods to whom they were wont to offer their sacrifices? Now then, since God declares that the chief sacrifice to him is invocations as we read in Psalm 1:1, the whole of religion under the Papacy must be perverted, as they pray not only to God but even to creatures: for they hesitate not to flee to Peter or to Paul, yea, to their own saints, real and fictitious, in the same manner as to the only true God. Inasmuch, then, as they rob God of this chief right, we see that they tread underfoot the whole of religion by this sacrilege. Since, then, heathen men testified that they worshipped Jehovah, the God of Israel, by their external sacrifice, let us learn at this day not to transfer the rightful honor of God to creatures; but let this honor of being alone prayed to, be wholly and entirely reserved for him; for this, as we have said is the chief and the most valuable sacrifice which he demands and approves. But Jonah also adds, that the sailors vowed vows to God. This is a part of thanksgiving; for we know that the object, not only of the holy fathers, but also of the superstitious, in making vows, has ever been this -- to bind themselves to God, and also to express their gratitude, and to make it evident, that they owed to him both their life and every favor bestowed on them. This then has in all ages been the reason for making, vows. When, therefore the sailors vowed a vow to God, they renounced their own idols. They cried before to their gods; but now they understand that they had cried in vain, and without any benefit, as they had to no purpose uttered their cries in the air. Now then they made their vows to the only true God; for they knew that their lives were in his hand. And here we may easily learn how foolishly the Sophists of our day heap together all passages of Scripture which make any mention of vows; for they think that we are to be overwhelmed by that term alone, when we condemn their false vows. But no one of us has ever denied or does deny, that it is lawful to vows provided it be done according to what the Law and the Gospel prescribes. What we hold is, -- that men are not thoughtlessly to obtrude on God what comes uppermost, but that they are to vow what he approves, and also, that they regard a right and just end in vowing, even to testify their gratitude to God. But in common vows which are made, there are the grossest errors, as also in the whole of the Papal worship; for they vow this and that to God indiscriminately, and regard not what the Lord requires or approves: one, on certain days, abstains from meat; another combs not his head: and a third trots away on some pilgrimage. All these things, we know, are rejected by God. And further, when they vow nothing but what God approves, it is yet done for a wrong purpose: for they seek in this way to bind God to themselves, and the diabolical conceit of merits ever possesses their minds. And, lastly, they consider not what they can do; they vow perpetual celibacy when at the same time incontinence burns them; and thus we see that, like the giants, they fight with God himself; and, in the meantime, they allow themselves an unbridled liberty as to whatever they vow. Let us then know, that whenever the Scripture speaks of vows, we are to take for granted these two principles, -- that vows as they appertain to the worship of God, ought not to be taken without any discretion, according to men's fancy, but ought to be regulated and guided by God's rule, so that men may bring nothing to God, except what they know to be approved by his word, -- and then, that they are to keep in view the right end, even to show by this symbol their gratitude to God, to testify that they are preserved by his kindness, as was the case with these sailors, who made a vow because they thought that none but God was their deliverer; and so they testified, that when they came safe to shore, they would make it known that the God of Israel had showed mercy to them. It follows -Jonah 1:17. Now the Lord had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights. What the Prophet here briefly relates ought to be carefully weighed by us. It is easily passed over, when we read in a few words that Jonah was swallowed up by a fish, and that he was there three days and three nights: but though Jonah neither amplified or illustrated in a rhetorical manner what is overlooked by us, nor adopted any display of words, but spoke of the event as though it were an ordinary thing, we yet see what the event itself really was: Jonah was cast into the sea. He had been previously not only a worshipper of the true God, but also a Prophet, and had no doubt faithfully discharged his office; for God would not have resolved to send him to Nineveh, had he not conferred on him suitable gifts; and he knew him to be qualified for undertaking a burden so great and so important. As Jonah then had faithfully endeavored to serve God, and to devote himself to him through the whole of his past life, now that he is cast into the sea as one unworthy of the common light, that he is cut off from the society of men, and that he seems unworthy of undergoing a common or an ordinary punishment, but is exiled, as it were, from the world, so as to be deprived of light and air, as parricides, to whom formerly, as it is well-known, this punishment was allotted -- as then Jonah saw that he was thus dealt with, what must have been the state of his mind? Now that he tells us that he was three whole days in the inside of the fish, it is certain that the Lord had so awakened him that he must have endured continual uneasiness. He was asleep before he was swallowed by the fish; but the Lord drew him, as it were, by force to his tribunal, and he must have suffered a continual execution. He must have every moment entertained such thoughts as these, "Why does he now thus deal with you? God does not indeed slay you at once, but intends to expose you to innumerable deaths." We see what Job says, that when he died he would be at rest and free from all evils, (Job 14:6.) Jonah no doubt continually boiled with grief, because he knew that God was opposed to and displeased with him: he doubtless said to himself, "You have to do, not with men, but with God himself, who now pursues you, because you have become a fugitive from his presence." As Jonah then must have necessarily thus thought within himself of God's wrath, his case must have been harder than hundred deaths, as it had been with Job and with many others, who made it their chief petition that they might die. Now as he was not slain but languished in continual torments, it is certain that no one of us can comprehend, much less convey in words what must have come into the mind of Jonah during these three days. But I cannot now discuss what remains; I must therefore defer it to the next lecture. Prayer. Grant, Almighty God, that as You set before us this day Your holy Prophet as an awful example of thy wrath against all who are rebellious and disobedient to You, -- O grant, that we may learn so to subject all our thoughts and affections to Your word, that we may not reject any thing that pleases You, but so learn both to live and to die to You, that we may ever regard Your will, and undertake nothing but what thou hast testified is approved by You, so that we may fight under Your banners, and through life obey Your word, until at length we reach that blessed rest which has been obtained for us by the blood of Your only begotten Son, and is laid up for us in heaven through the hope of his Gospel. Amen. In yesterday's lecture we began to explain the last verse of the first chapter, in which Jonah said, that a fish was prepared by the Lord. We stated that it could not have been otherwise but that Jonah, when he was in the inside of the fish, must have felt the most grievous agonies, as though he had been doomed to perpetual death, as long as he was deprived of the enjoyment of God's favor: and this fact will be further explained when his song comes under our consideration. But now there is a question to be considered and that is whether God created a fish to receive Jonah. The expression, that God prepared a fish seems indeed to mean this; for if the fish had already been swimming in the sea, the Prophet might have adopted another mode of speaking and said, that the Lord caused the fish to meet him or that God had sent a fish; for so the Scripture usually speaks: but a fish is said to have been prepared. This doubt may be thus removed, -- that though God may not have created the fish, he had yet

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prepared him for this purpose; for we know that it was not according to the course of nature that the fish swallowed Jonah, and also, that he was preserved uninjured in his inside for three days and three nights. I therefore refer what is said here, that a fish was prepared, to the preservation of Jonah: for it is certain that there are some fishes which can swallow men whole and entire. And William Rondelet, who has written a book on the fishes of the sea, concludes that in all probability it must have been the Lamia. He himself saw that fish, and he says that it has a belly so capacious and, mouth so wide, that it can easily swallow up a man; and he says that a man in armor has sometimes been found in the inside of the Lamia. Therefore, as I have said, either a whale, or a Lamia, or a fish unknown to us, may be able to swallow up a man whole and entire; but he who is thus devoured cannot live in the inside of a fish. Therefore Jonah, that he might mark it out as a miracle, says that the fish was prepared by the Lord; for he was received into the inside of the fish as though it were into an hospital; and though he had no rest there, yet he was as safe as to his body, as though he were walking on land. Since then the Lord, contrary to the order of nature, preserved there his Prophet, it is no wonder that he says that the fish was prepared by the Lord. I come now to the second chapter. Jonah 2:1-2. 1. Then Jonah prayed unto the Lord his God out of the fish's belly, 2. And said, I cried by reason of mine affliction unto the Lord, and he heard me; out of the belly of hell cried I, and You heard my voice. When Jonah says that he prayed from the bowels of the fish, he shows first with what courage of mind he was endued. He had then put on a new heart; for when he was at liberty he thought that he could in a manner escape from God, he became a fugitive from the Lord: but now while enclosed within narrow bounds, he begins to pray, and of his own accord sets himself in God's presence. This is a change worthy of being noticed: and therefore we may learn how much it profits us to be drawn back often as it were by cords, or to be held tied up with fetters because when we are free we go astray here and there beyond all limits. Jonah, when he was at liberty, became, as we have seen, wanton; but now finding himself restrained by the mighty hand of God, he receives a new mind, and prays from the bowels of the fish. But how was it that he directed his petitions then to God, by whose hand he saw that he was so heavily pressed? For God most rigidly handled him; Jonah was in a manner doomed to eternal ruin; the bowels of the fish, as we shall hereafter see, were indeed to him as it were hell or the grave. But in this state of despair Jonah even gathered courage, and was able to retake himself directly to God. It was a wonderful and almost incredible example of faith. Let us then learn to weigh well what is here said; for when the Lord heavily afflicts us, it is then a legitimate and seasonable time for prayer. But we know that the greater part despond, and do not usually offer their prayers freely to God, except their minds be in a calm state; and yet God then especially invites us to himself when we are reduced to extremities. Let this, then, which Jonah declares of himself, come to our minds, -- that he cried to God from hell itself: and, at the same time, he assures us that his prayer proceeded from true faith; for he does not simply say that he prayed to Jehovah, but he adds that he was his God; and he speaks with a serious and deeplyreflective mind. Though Jonah then was not only like one dead, but also on the confines of perdition, he yet believed that God would be merciful if he fled to him. We therefore see that Jonah prayed not at random, as hypocrites want to take God's name in their mouths when they are in distress, but he prayed in earnest; for he was persuaded that God would be propitious to him. But we must remember that his prayer was not composed in the words which are here related; but Jonah, while in the bowels of the fish, dwelt on these thoughts in his mind. Therefore he relates in this song how he thought and felt; and we shall see that he was then in a state of distraction, as our minds must necessarily be tossed here and there by temptations. For the servants of God do not gain the victory without great struggle. We must fight, and indeed strenuously, that we may conquer. Jonah then in this song shows that he was agitated with great trouble and hard contests: yet this conviction was firmly fixed in his heart, -- that God was to be sought, and would not be sought in vain, as he is ever ready to bring help to his people whenever they cry to him. Then he says, I cried, when I had trouble, to Jehovah, and he answered me. Jonah no doubt relates now, after having come forth from the bowels of the fish, what had happened to him, and he gives thanks to the Lord. This verse then contains two parts, -- that Jonah in his trouble fled to God, -- and the latter part contains thanksgiving for having been miraculously delivered beyond what flesh could have thought. I cried, he says, in my distress, to Jehovah; I cried out from the bowels of hell, thou hast heard my voice. Jonah, as we shall hereafter see, directed his prayers to God not without great struggle; he contended with many difficulties; but however great the impediments in his way, he still persevered and ceased not from praying. He now tells us that he had not prayed in vain; and, that he might amplify the grace of God, he says, from the bowels of the grave He mentioned distress (angustiam -- straightness) in the first clause; but here he more clearly expresses how remarkable and extraordinary had been the kindness of God, that he came forth safe from the bowels of the fish, which were like the bowels of the grave. s'vl, shaul, derived from corruption, is called the grave by the Hebrews, and the Latin translator has almost everywhere rendered it hell, (infernum;) and s'vl, shaul, is also sometimes taken for hell, that is, the state of the reprobate, because they know that they are condemned by God: it is, however, taken more frequently for the grave; and I am disposed to retain this sense, -- that the fish was like the grave. But he means that he was so shut up in the grave, that there was no escape open to him. What are the bowels of the grave? Even the inside or the recess of the grave itself. When Jonah was in this state, he says, that he was heard by the Lord. It may be proper to repeat again what I have already slightly touched, -- that Jonah was not so oppressed, though under the heaviest trial, but that his petitions came forth to God. He prayed as it were from hell, and not simply prayed, for he, at the same time, sets forth his vehemence and ardor by saying, that he cried and cried aloud. Distress, no doubt, extorted from Jonah these urgent entreaties. However this might have been, he did not howl, as the unbelieving are wanting to do, who feel their own evils and bitterly complain; and yet they pour forth vain howlings. Jonah here shows himself to be different from them by saying that he cried and cried aloud to God. It now follows: Jonah 2:3.For You have cast me into the deep, in the midst of the seas; and the floods compassed me about: all your billows and thy waves passed over me. In this verse are set forth his difficulties: for Jonah, for the sake of amplifying, refers to his condition. It was a great thing that he cried to God from the bowels of the fish; but it was far more difficult for him to raise up his mind in prayer, when he knew or thought God to be angry with him: for had he been thrown into extreme evils, he might yet call upon God; but as it came to his mind that all the evil he suffered was inflicted by God, because he tried to shun his call, how was it possible for him to penetrate into heaven when such an obstacle stood in his way? We therefore see the design of these words, But You cast me into the gulf, into the heart of the sea; the flood surrounded me, all thy billows and waves passed over me. In short, Jonah shows here what dreadful temptations presented themselves to him while he was endeavoring to offer up prayers. It came first to his mind that God was his most inveterate enemy. For Jonah did not then think of the sailors and the rest who had cast him into the sea; but his mind was fixed on God: this is the reason why he says, You, Lord, cast me into the deep, into the heart of the sea; and then, Your billows, Your waves. He does not here regard the nature of the sea; but he bestows, as I have already said, all his thoughts on God, and acknowledges that he had to do with him; as though he said, "You Lord, in pursuing me, drive me away; but to You do I come: You show by dreadful proofs that You are offended with me, but yet I seek You; so far is it that these terrors drive me to a distance from You, that now, being subdued as it were by Your goads, I come willingly to thee; for nowhere else is there for me any hope of deliverance." We now then see how much avails the contrast, when Jonah sets the terrible punishment which he endured in opposition to his prayer. Let us now proceed -Jonah 2:4. Then I said, I am cast out of Your sight; yet I will look again toward Your holy temple. In the first clause of this verse Jonah confirms again what I have said, -- that when he sought to pray, not only the door was closed against him, but there were mountains, as it were, intervening, so that he could not breathe a prayer to God: for he did not so much think of the state in which he was; nay, but he chiefly considered his own case, how he had provoked the wrath of God. Therefore he says, I have said, I am cast away from the sight of Your eyes. Some give this frigid exposition, that he had been only expelled from his own country, that he might not behold the temple. But I have no doubt but that Jonah tells us here that he suffered extreme agonies, as though every hope of pardon had been cut off from him: "What! Shall I yet hope that God will be propitious? It is not to be hoped." This then is the casting away of which he speaks: for it is said that God casts us away, when he allows us no access to him. Therefore Jonah thought that he was wholly alienated from God. Were any to object and say, that then his faith must have been extinct; the obvious answer is, -- that in the struggle of faith there are internal conflicts; one thought is suggested, and then another of an opposite character meets it; there would indeed be no trial of our faith, except there were such internal conflicts; for when, with appeased minds, we can feel assured that God is propitious to us, what is the trial of faith? But when the flesh tells us that God is opposed to us, and that there is no more hope of pardon, faith at length sets up its shield, and repels this onset of temptation, and entertains hope of pardon: whenever God for a time appears implacable, then faith indeed is tried. Such then was the condition of Jonah; for, according to the judgment of the flesh, he thought that he was utterly cast away by God, so that he came to him in vain. Jonah, then, having not yet put off flesh and blood, could not immediately lay hold on the grace of God, but difficulties met him in his course.

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The latter clause is differently explained by interpreters. Some take it negatively, "I shall no more look towards the temple of thy holiness:" but the words admit not of this explanation. 'k, ak, means in Hebrew, truly, nevertheless; and it means also, certainly; and sometimes it is taken dubitatively, perhaps. The greater part of expounders render the clause thus, "But I shall see the temple of thy holiness;" as though Jonah here reproved his own distrust, which he had just expressed, as the case is with the faithful, who immediately check themselves, when they are tempted to entertain any doubt: "What! Do you then cast away hope, when yet God will be reconciled to you if you will come to him?" Therefore interpreters think that it is a sort of correction, as though Jonah here changed his mind, and retracted what he had previously taken up, as a false principle derived from the judgment of the flesh. He had said then that he had been cast away from the presence of the Lord; but now, according to these expositors, he repels that temptation, But I shall see Your holy temple; though I seem now to be rejected by You, You will at last receive me into favor. We may, however, explain this clause, consistently with the former, in this way, At least, or, but, I would again see, etc., as an expression of a wish. The future then may be taken for the optative mood, as we know that the Hebrews are wont thus to use the future tense, either when they pray or express a wish. This meaning then best agrees with the passage, that Jonah as yet doubtingly prays, At least, or, but, I would again, O Lord, see the temple of thy holiness. But since the former explanation which I have mentioned is probable, I do not contend for this. However this may be, we find that Jonah did not wholly despair, though the judgment of the flesh would drive him to despair; for he immediately turned his address to God. For they who murmur against God, on the contrary, speak in the third person, turning themselves, as it were, away from him: but Jonah here sets God before his eyes, I have been cast away, he says, from the sight of thine eyes He does not remonstrate here with God, but shows that he was seeking God still, though he thought that he was cast far away. Then he adds, I would at least see again the temple of thy holiness. And by speaking of the temple, he no doubt set the temple before him as an encouragement to his faith. As then he had been cast away, he gathers everything that might avail to raise up and confirm his hope. He had indeed been circumcised, he had been a worshipper of God from his childhood, he had been educated in the Law, he had exercised himself in offering sacrifices: under the name of temple he now includes briefly all these things. We therefore see that he thus encouraged himself to entertain good hope in his extreme necessity. And this is a useful admonition; for when every access to God seems closed up against us, nothing is more useful than to recall to mind, that he has adopted us from our very infancy, that he has also testified his favor by many tokens, especially that he has called us by his Gospel into a fellowship with his only-begotten Son, who is life and salvation; and then, that he has confirmed his favor both by Baptism and the Supper. When, therefore, these things come to our minds, we may be able by faith to break through all impediments. Let us go on – Jonah 2:5-6. 5. The waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped about my head. 6. I went down to the bottoms of the mountains; the earth with her bars was about me forever: yet has You brought up my life from corruption, O Lord my God. Here in many words Jonah relates how many things had happened to him, which were calculated to overwhelm his mind with terror and to drive him far from God, and to take away every desire for prayer. But we must ever bear in mind what we have already stated, -- that he had to do with God: and this ought to be well considered by us. The case was the same with David, when he says in Psalm 39:9, You have done it;' for, after having complained of his enemies, he turned his mind to God: "What then do I? What do I gain by these complaints? For men alone do not vex me; You, God, he says, have done this." So it was with Jonah; he ever set before him the wrath of God, for he knew that such a calamity had not happened to him but on account of his sins. He therefore says that he was by waters beset, and then, that he was surrounded by the deep; but at length he adds, that God made his life to ascend, etc. All these circumstances tend to show that Jonah could not have raised up his mind to God except through an extraordinary miracle, as his life was in so many ways oppressed. When he says that he was beset with waters even to the soul, I understand it to have been to the peril of his life; for other explanations seem frigid and strained. And the Hebrews says that to be pressed to the soul, is to be in danger of one's life; as the Latins, meaning the same thing, say that the heart, or the inside, or the bowels, are wounded. So also in this place the same thing is meant, The waters beset me even to the soul,' and then, the abyss surrounds me.' Some render svph, suph, sedge; others sea-weed; others bulrush: but the sense amounts to the same thing. No doubt svph, suph, is a species of sedge; and some think that the Red Sea was thus called, because it is full of sedges or bulrushes. They think also that bulrushes are thus called, because they soon putrefy. But what Jonah means is certain and that is, that weed enveloped his head, or that weed grew around his head: but to refer this to the head of the fish, as some do, is improper: Jonah speaks metaphorically when he says that he was entangled in the sedge, inasmuch as there is no hope when any one is rolled in the sedge at the bottom of the sea. How, indeed, can he escape from drowning who is thus held, as it were, tied up? It is then to be understood metaphorically; for Jonah meant that he was so sunk that he could not swim, except through the ineffable power of God. According to the same sense he says, I descended to the roots of the mountains. But he speaks of promontories, which were near the sea; as though he had said, that he was not cast into the midst of the sea, but that he had so sunk as to be fixed in the deep under the roots of mountains. All these things have the same designs which was to show that no deliverance could be hoped for, except God stretched forth his hand from heaven, and indeed in a manner new and incredible. He says that the earth with its bars was around him. He means by this kind of speaking, that he was so shut up, as if the whole earth had been like a door. We know what sort of bars are those of the earth, when we ascribe bars to it: for when any door is fastened with bolts, we know how small a portion it is. But when we suppose the earth itself to be like a door, what kind of things must the bolts be? It is the same thing then as though Jonah had said, that he was so hindered from the vital light, as if the earth had been set against him to prevent his coming forth to behold the sun: the earth, then, was set against me, and that for ever He afterwards comes to thanksgiving, And You Jehovah, my God, hast made my life to ascend from the grave. Jonah, after having given a long description, for the purpose of showing that he was not once put to death, but that he had been overwhelmed with many and various deaths, now adds his gratitude to the Lord for having delivered him, You, he says, hast made my life to ascend from the grave, O Jehovah. He again confirms what I have once said, -- that he did not pour forth empty prayers, but that he prayed with an earnest feeling, and in faith: for he would not have called him his God, except he was persuaded of his paternal love, so as to be able to expect from him a certain salvation. You, then, Jehovah, my God, he says; he does not say, You have delivered me, but, You have brought forth my life from the grave. Then Jonah, brought to life again, testifies here that he was not only delivered by God's aid from the greatest danger, but that he had, by a certain kind of resurrection, been raised from the dead. This is the meaning of this mode of speaking, when he says that his life had been brought forth from the grave, or from corruption itself. It follows -Jonah 2:7. When my soul fainted within me I remembered the LORD: and my prayer came in to You, into Your holy temple. Here Jonah comprehends in one verse what he had previously said, -- that he had been distressed with the heaviest troubles, but that he had not yet been so cast down in his mind, as that he had no prospect of God's favor to encourage him to pray. He indeed first confesses that he had suffered some kind of fainting, and that he had been harassed by anxious and perplexing thoughts, so as not to be able by his own efforts to disengage himself. As to the word tph, otheph, it means in Hebrew to hide, to cover; but in Niphal and Hithpael (in which conjugation it is found here) it signifies to fail: but its former meaning might still be suitably retained here; then it would be, My soul hid or rolled up itself,' as it is in Psalm 102:1, The prayer of the afflicted, when he rolled up himself in his distress.' They who render it, he multiplied prayers, have no reason to support them. I therefore doubt not but that Jonah here means, either that he had been overcome by a swoon, or that he had been so perplexed as not to be able without a violent struggle to raise up his mind to God. However it may have been, he intended by this word to express the anxiety of his mind. While then we are tossed about by divers thoughts, and remain, as it were, bound up in a hopeless condition, then our soul may be said to roll or to fold up itself within us. When therefore the soul rolls up itself, all the thoughts of man in perplexity recoil on himself. We may indeed seek to disburden ourselves while we toss about various purposes, but whatever we strive to turn away from us, soon comes back on our own head; thus our soul recoils upon us. We now perceive what Jonah meant by this clause, When my soul enfolded itself, or failed within me, I remembered, he says, Jehovah. We therefore learn that Jonah became not a conqueror without the greatest difficulties, not until his soul, as we have said, had fainted: this is one thing. Then we learn, also, that he was not so oppressed with distresses but that he at length sought God by prayer. Jonah therefore retained this truth that God was to be sought, however severely and sharply he treated him for a time; for the remembering, of which he speaks, proceeded from faith. The ungodly also remember Jehovah, but they dread him, for they look on him as a judge; and whenever a mention is made of God, they expect nothing but destruction: but Jonah applied the remembrance of God to another purpose, even as a solace to ease his cares and his anxieties. For it immediately follows, that his prayer had penetrated unto God, or entered before him. We then see that Jonah so remembered his God, that by faith he knew that he would be propitious to him; and therefore was his disposition to pray. But by saying that his prayer entered into his temple, he no doubt alludes to a custom under the law; for the Jews were wont to turn themselves towards the temple whenever they prayed: nor was this a superstitious ceremony; for we know that they were instructed in the doctrine which invited them to the sanctuary and the ark of the covenant. Since then this was the custom under the law, Jonah says that his prayer entered into the temple of God; for that was a visible symbol, through which the Jews might understand that God was near to them; not that they by a false imagination bound God to external signs, but because they knew that these

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helps Had not in vain been given to them. So then Jonah not only remembered his God, but called also to mind the signs and symbols in which he had exercised his faith, as we have just said through the whole course of his life; for they who view him as referring to heaven, depart wholly from what the Prophet meant. We indeed know that the temple sometimes means heaven; but this sense suits not this place. Then Jonah meant that though he was far away from the temple, God was yet near to him; for he had not ceased to pray to that God who had revealed himself by the law which he gave, and who had expressed his will to be worshipped at Jerusalem, and also had been pleased to appoint the ark as the symbol of his presence, that the Jews might, with an assured faith, call upon him, and that they might not doubt but that he dwelt in the midst of them, inasmuch as he had there his visible habitation. Prayer. Grant, Almighty God, that as You have once given us such an evidence of Your infinite power in your servant Jonah, whose mind, when he was almost sunk down into hell, You have yet raised up to Yourself, and have so supported with firm constancy, that he ceased not to pray and to call on You, -- O grant, that in the trials by which we must be daily exercised, we may raise upwards our minds to You, and never cease to think that You are near us; and that when the signs of Your wrath appear, and when our sins thrust themselves before our eyes, to drive us to despair, may we still constantly struggle, and never surrender the hope of Your mercy, until having finished all our contests, we may at length freely and fully give thanks to You, and praise your infinite goodness, such as we daily experience that being conducted through continual trials, we may at last come into that blessed rest which is laid up for us in heaven, through Christ one Lord. Amen. Jonah 2:8-9. 8. They that observe lying vanities forsake their own mercy. 9. But I will sacrifice unto You with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the Lord Here Jonah says first, that men miserably go astray, when they turn aside to vain superstitions, for they rob themselves of the chief good: for he calls whatever help or aid that is necessary for salvation, the mercy of men. The sense then is that as soon as men depart from God, they depart from life and salvation, and that nothing is retained by them, for they willfully cast aside whatever good that can be hoped and desired. Some elicit a contrary meaning, that the superstitious, when they return to a sound mind, relinquish their own reproach; for chsd, chesad, sometimes means reproach. They then think that the way of true penitence is here described, -- that when God restores men from their straying to the right way, he gives them at the same time a sound mind, so that they rid themselves from all their vices. This is indeed true, but it is too strained a meaning. Others confine this to the sailors who vowed sacrifices to God; as though Jonah had said, that they would soon relapse to their own follies, and bid adieu to God, who in his mercy had delivered them from shipwreck; so they explain their mercy to be God; but this is also too forced an explanation. I doubt not, therefore, but that Jonah here sets his own religion in opposition to his false intentions of men; for it immediately follows, But I with the voice of praise will sacrifice to thee. Jonah, then, having before confessed that he would be thankful to God, now pours contempt on all those inventions which men foolishly contrive for themselves, and through which they withdraw themselves from the only true God, and from the sincere worship of him. For he calls all those devices, by which men deceive themselves, the vanities of falsehood; for it is certain that they are mere fallacies which men invent for themselves without the authority of God's Word; for truth is one and simple, which God has revealed to us in his world. Whosoever then turns aside the least, either on this or on that side, seeks, as it were designedly, some imposture or another, by which he ruins himself. They then who follow such vanities, says Jonah, forsake their own mercy, that is they reject all happiness: for no aid and no help can be expected from any other quarter than from the only true God. But this passage deserves a careful notice; for we therefore learn what value to attach to all superstitions, to all those opinions of men, when they attempt to set up religion according to their own will: for Jonah calls them lying or fallacious vanities. There is then but one true religion, the religion which God has taught us in his word. We must also notice, that men in vain weary themselves when they follow their own inventions; for the more strenuously they run, the farther they recede from the right way, as Augustine has well observed. But Jonah here adopts a higher principle, -- that God alone possesses in himself all fullness of blessings: whosoever then truly and sincerely seeks God, will find in him whatever can be wished for salvation. But God is not to be sought but by obedience and faith: whosoever then dare to give themselves loose reins, so as to follow this or that without the warrant of God's word, recede from God, and, at the same time, deprive themselves of all good things. The superstitious do indeed think that they gain much when they toil in their own inventions; but we see what the Holy Spirit declares by the mouth of Jonah. The Lord says the same by Jeremiah "They have forsaken me, the fountain of living water, and cisterns have they dug for themselves," (Jeremiah 2:13.) There the Lord complains of his chosen people, who had gone astray after wicked superstitions. Therefore, when men wander beyond the word of God, they in a manner renounce God, or say adieu to him; and thus they deprive themselves of all good things; for without God there is no salvation and no help to be found. Jonah therefore rightly adds, But I, with the voice of praise, will sacrifice to You; as though he said, While men as it were banish themselves from God, by giving themselves up to errors, I will sacrifice to You and to You alone, O Lord. And this ought to be observed by us; for as our minds are prone to falsehood and vanity, any new superstition will easily lay hold so us, except we be restrained by this bond, except we be fully persuaded, -- that true salvation dwells in God alone, and every aid and help that can be expected by us: but when this conviction is really and thoroughly fixed in our hearts, then true religion cannot be easily lost by us: though Satan should on every side spread his allurements, we shall yet continue in the true and right worship of God. And the more carefully it behaves us to consider this passage, because Jonah no doubt meant here to strengthen himself in the right path of religion; for he knew that like all mortals he was prone to what was false; he therefore encouraged himself to persevere: and this he does, when he declares that whatever superstition men devise, is a deprivation of the chief good, even of life and salvation. It will therefore follow, that we shall abominate every error when we are fully persuaded that we forsake the true God whenever we obey not his word, and that we at the same time cast away salvation, and everything good that can be desired. Then Jonah says, I will sacrifice to You with the voice of praise. It must be noticed here farther, that the worship of God especially consists in praises, as it is said in Psalm 1:1: for there God shows that he regards as nothing all sacrifices, except they answer this end -- to set forth the praise of his name. It was indeed his will that sacrifices should be offered to him under the law; but it was for the end just stated: for God cares not for calves and oxen, for goats and lambs; but his will was that he should be acknowledged as the Giver of all blessings. Therefore he says there, Sacrifice to me the sacrifice of praise.' So also Jonah now says, I will offer to You the sacrifice of praise, and he might have said with still more simplicity, "Lord, I ascribe to You my preserved life." But if this was the case under the shadows of the law, how much more ought we to attend to this, that is, -- to strive to worship God, not in a gross manner, but spiritually, and to testify that our life proceeds from him, that it is in his hand, that we owe all things to him, and, in a word, that he is the Source and Author of salvation, and not only of salvation, but also of wisdom, of righteousness, of power? And he afterwards mentions his vows, I will pay, he says, my vows. We have stated elsewhere in what light we are to consider vows. The holy Fathers did not vow to God, as the Papists of this day are wont to do, who seek to pacify God by their frivolous practices; one abstains for a certain time from meat, another puts on sackcloth, another undertakes a pilgrimage, and another obtrudes on God some new ceremony. There was nothing of this kind in the vows of the holy Fathers; but a vow was the mere act of thanksgiving, or a testimony of gratitude: and so Jonah joins his vows here with the sacrifice of praise. We therefore learn that they were not two different things; but he repeats the same thing twice. Jonah, then, had declared his vow to God for no other purpose but to testify his gratitude. And therefore he adds, To Jehovah is, or belongs, salvation; that is, to save is the prerogative of God alone; Jehovah is here in the dative case, for prefixed to it is l, lamed. It is then to Jehovah that salvation belongs; the work of saving appertains to no other but to the Supreme God. Since it is so, we see how absurd and insane men are, when they transfer praises to another, as everyone does who invents an idol for himself. As, then, there is but the one true God who saves, it behaves us to ascribe to him alone all our praises, that we may not deprive him of his right. This is the import of the whole. It follows: Jonah 2:10. And the Lord spoke to the fish, and it vomited out Jonah upon the dry land. The deliverance of Jonah is here in few words described; but how attentively ought we to consider the event? It was an incredible miracle, that Jonah should have continued alive and safe in the bowels of the fish for three days. For how was it that he was not a thousand times smothered or drowned by waters? We know that fish continually draw in water: Jonah could not certainly respire while in the fish; and the life of man without breathing can hardly continue for a minute. Jonah, then, must have been preserved beyond the power of nature. Then how could it have been that the fish should cast forth Jonah on the shore, except God by his unsearchable power had drawn the fish there? Again, who could have supernaturally opened its bowels and its mouth? His coming forth, then, was in every way miraculous, yes, it was attended with many miracles.

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But Jonah, that he might the more extol the infinite power of God, adopted the word said. Therefore we learn that nothing is hard to God, for he could by a nod only effect so great a thing as surpasses all our conceptions. If Jonah had said that he was delivered by God's kindness and favor, it would have been much less emphatically, than when he adopts a word which expresses a command, And Jehovah spoke, or said, to the fish. But as this deliverance of Jonah is an image of the resurrection, this is an extraordinary passage, and worthy of being especially noticed; for the Holy Spirit carries our minds to that power by which the world was formed and is still wonderfully preserved. That we may then, without hesitation and doubt, be convinced of the restoration which God promises to us, let us remember that the world was by him created out of nothing by his word and bidding, and is still thus sustained. But if this general truth is not sufficient, let this history of Jonah come to our minds, -- that God commanded a fish to cast forth Jonah: for how was it that Jonah escaped safe and was delivered? Even because it so pleased God, because the Lord commanded; and this word at this day retains the same efficacy. By that power then, by which he works all things, we also shall one day be raised up from the dead. Now follows Jonah 3:1-2. 1. And the word of the LORD came unto Jonah the second time, saying, 2. Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid you. There is here set before us a remarkable proof of God's grace, -- that he was pleased to bestow on Jonah his former dignity and honor. He was indeed unworthy of the common light, but God not only restored him to life, but favored him again with the office and honor of a prophet. This, as I have said, Jonah obtained through the wonderful and singular favor of God. As he had previously fled, and by disobedience deprived himself in a manner of all God's favor, the recovery of his prophetic office was certainly not obtained through his own merit. It must, in the first place, be observed, that this phrase, The word of Jehovah came the second time, ought to be noticed; for the word of God comes to men in different ways. God indeed addresses each of us individually; but he spoke to his Prophets in a special manner; for he designed them to be witnesses and heralds of his will. Therefore, whenever God sets a man in some peculiar office, his word is said to come to him: as the word of God is addressed to magistrates because they are commanded to exercise the power committed to them; so also the word of God ever came to the Prophets, because it was not lawful for them to thrust in themselves without being called. The command now follows, Arise, go to Nineveh, to that great city, and preach there the preaching which I command thee. God again repeats what we have observed at the beginning, -- that Nineveh was a great city, that Jonah might provide himself with an invincible courage of mind, and come there well prepared: for it often happens, that many boldly undertake an office, but soon fail, because difficulties had not been sufficiently foreseen by them. Therefore, when men find more hardships than they thought of at the beginning, they nearly faint, at least they despond. The Lord, therefore, expressly foretold Jonah how difficult would be his employment; as though he said, "I send you, a man unknown, and of no rank, and a stranger, to denounce ruin on men, not a few in number, but on a vast multitude, and to carry on a contest with the noblest city, and so populous, that it may seem to be a region of itself." We now then understand why this character of the city was added; it was, that Jonah might gird up himself for the contest, that he might not afterwards fail in the middle of his course. This fear indeed frightened him at the beginning, so that he shunned the call of God; but he is not now moved in any degree by the greatness of the city, but resolutely follows where the Lord leads. We therefore see, that faith, when once it gains the ascendancy in our hearts, surmounts all obstacles and despises all the greatness of the world; for it is immediately added -Jonah 3:3. So Jonah arose, and went unto Nineveh, according to the word of the Lord. Now Nineveh was an exceeding great city of three days' journey. Jonah, by saying that he went to Nineveh according to God's command, proves in the first place, as I have said, how great was the power and energy of his faith; for though Jonah had considered the greatness and pride of the city, he seems to have forgotten that he was an obscure man, alone, and unarmed; but he had laid hold on weapons capable of destroying all the power of the world, for he knew that he was sent from above. His conviction was, that God was on his side; and he knew that God had called him. Therefore then it was, that with a high and intrepid mind he looked down on all the splendor of the city Nineveh. Therefore John does not without reason say that the victory, by which we overcome the world, proceeds from faith, (1 John 5:4.) Jonah also proves, at the same time, how much he had improved under God's scourges. He had been severely chastised; but we know that most of the unbelieving grow hardened under the rod, and vomit forth their rage against God; Jonah, on the contrary, shows here that chastisement had been useful to him for he was subdued and led to obey God. He went, then, according to the command of Jehovah; that is, nothing else did he regard but to render obedience to God, and to suffer himself to be wholly ruled by him. We therefore learn how well God provides for us and for our salvation, when he corrects our perverseness; though sharp may be our chastisements, yet as this benefit follows we know that nothing is better for us than to be humbled under God's hand, as David says in Psalm 119:1. This change then, he went, is to us a remarkable example; and this is what the Lord has ever in view whenever he roughly handles us; for he cannot otherwise subdue either the haughtiness or the rebellion, or the slowness and indolence of our flesh. We must now also take notice how Jonah attained so much strength; it was, because he had found by experience in the bowels of the fish that even amidst thousand deaths there is enough in God's protection to secure our safety. As then he had by experience known that the issues of death are at the will and in the hand of God, he is not now touched with fear so as to shun God's command, even were the whole world to rise up against him. Therefore the more anyone has found the kindness of God, the more courageously he ought to proceed in the discharge of his office, and confidently to commit to God his life and his safety, and resolutely to surmount all the perils of the world. He then says, that Nineveh was a great city, even a journey of three days. Some toil much in untying a knot, which at last is no knot at all; for it seems to them strange that one city should be in compass about thirty leagues according to our measure. When they conceive this as being impossible, then they invent some means to avoid the difficulty, -- that no one could visit the whole city so as to go through all the alleys, all the streets, and all the public places, except in three days; nay, they add, that this is not to be understood as though one ran or quickly passed through the city, but as though he walked leisurely and made a stay in public places: but these are mere puerilities. And if we believe secular writers, Nineveh must have been a great city, as Jonah declares here: for they say that its area was about four hundred stadia; and we know what space four hundred stadia include. A stadium is one hundred and twenty-five paces; therefore eight stadia make a mile. Now if anyone will count he will find that there are twelve miles in a hundred stadia; there will then be in four hundred stadia forty-eight miles. This account well agrees with the testimony of Jonah. And then Diodorus and Herodotus say that there were 1500 towers around the city. Since it was so, it could not certainly be a smaller city than what it is represented here by Jonah. Though these things may seem to exceed what is commonly believed, writers have not yet reported them without some foundation: for however false are found to be many things in Diodorus and Herodotus, yet as to Babylon and Nineveh they could not have dared to say what was untrue; for the first was then standing and known to many; and the ruins of the other were still existing, though it had been for some time destroyed. We shall farther see about the end of the book that this city was large, and so populous, that there were there 120,000 children. If anyone receives not this testimony, let him feed on the lies of the devil. But since there were so many children there, what else can we say but that the circumference of the city was very great? But this seems inconsistent with what immediately follows; for Jonah says, that when he entered the city, he performed a journey in the city for one day and preached. The answer is this, -- that as soon as he entered the city, and began to proclaim the command of God, some conversions immediately followed: so Jonah does not mean that he went through the city in one day. He then in the first day converted a part of the city; he afterwards continued to exhort each one to repentance: thus the conversion of the whole city followed; but not in the second or the third day, as it may be easily gathered. Let us now proceed to what remains -Jonah 3:4. And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown. Jonah here relates what had briefly been said before, -- that he went to Nineveh according to the command of God. He shows then how faithfully he executed the duty enjoined on him, and thus obeyed the word of God. Therefore Jonah came and began to enter the city and to preach on the first day. This promptness proves clearly how tractable Jonah had become, and how much he endeavored to obey God in discharging his office: for had there been still a timidity in his heart, he would have inspected the city, as careful and timid men are wont to do, who inquire what is the condition of the place, what are the dispositions of the people, and which is the easiest access to them, and what is the best way, and where is the least danger. If Jonah then had been still entangled by carnal thoughts he would have waited two or three days, and then have begun to exercise his office as a Prophet. This he did not, but entered the city and I cried. We now then see how prompt he was in his obedience, who had before attempted to pass over the sea: he now takes hardly a moment to breathe, but he begins at the very entrance to testify that he had come in obedience to God. We therefore see with what emphasis these words ought to be read. The narrative is indeed very simple; Jonah uses here no rhetorical ornaments, nor does he set forth his entrance with any fine display of words. Jonah, he says, entered into the city He who is not well versed in Scripture might say that this is frigid: but when we weigh the circumstances, we see that this simple way of speaking possesses more force and power than all the displays of orators. He entered then the city a day's journey, and cried and said, etc. By saying that he cried, he again proves the courage of his soul; for he did not creep in privately, as men are wont to do, advancing cautiously when dangers are apprehended. He says that he cried: then this freedom shows that Jonah was divested of all fear, and endued with such boldness of

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spirit, that he raised himself up above all the hindrances of the world. And we ought, in the meantime, to remember how disliked must have been his message: for he did not gently lead the Ninevites to God, but threatened them with destruction, and seemed to have given them no hope of pardon. Jonah might have thought that his voice, as one says, would have to return to his own throat, "Can I denounce ruin on this populous city, without being instantly crushed? Will not the first man that meets me stone me to death?" Thus might Jonah have thought within himself. No fear was, however, able to prevent him from doing his duty as a faithful servant, for he had been evidently strengthened by the Lord. But it will be better to join the following verse -Jonah 3:5. So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. One thing, escaped me in the third verse: Jonah said that Nineveh was a city great to God. This form of speech is common in Scripture: for the Hebrews call that Divine, whatever it be, that is superior or excellent: so they say, the cedars of God, the mountains of God, the fields of God, when they are superior in height or in any other respect. Therefore a city is called the city of God, when it is beyond others renowned. I wished briefly to allude to this subject, because some, with too much refinement and even puerility says that it was called the city of God, because it was the object of God's care, and in which he intended to exhibit a remarkable instance of conversion. But, as I have said, this is to be taken as the usual mode of speaking in similar cases. I now return to the text: Jonah says, that the citizens of Nineveh believed God. We therefore gather that the preaching of Jonah was not so concise but that he introduced his discourse by declaring that he was God's Prophet, and that he did not proclaim these commands without authority; and we also gather that Jonah so denounced ruin, that at the same time he showed God to be the avenger of sins that he reproved the Ninevites, and, as it were, summoned them to God's tribunal, making known to them their guilt; for had he spoken only of punishment, it could not certainly have been otherwise, but that the Ninevites must have rebelled furiously against God; but by showing to them their guilt, he led them to acknowledge that the threatened punishment was just, and thus he prepared them for humility and penitence. Both these things may be collected from this expression of Jonah, that the Ninevites believed God, for were they not persuaded that the command came from heaven, what was their faith? Let us then know, that Jonah had so spoken of his vocation, that the Ninevites felt assured that he was a celestial herald: Therefore was their faith: and further, the Ninevites would never have so believed as to put on sackcloth, had they not been reminded of their sins. There is, therefore, no doubt but that Jonah, while crying against Nineveh, at the same time made known how wickedly the men lived, and how grievous were their offenses against God. Therefore then it was that they put on sackcloth, and suppliantly fled to God's mercy: they understood that they were deservedly summoned to judgment on account of their wicked lives. But it may be asked, how came the Ninevites to believe God, as no hope of salvation was given them? For there can be no faith without an acquaintance with the paternal kindness of God; whosoever regards God as angry with him must necessarily despair. Since then Jonah gave them no knowledge of God's mercy, he must have greatly terrified the Ninevites, and not have called them to faith. The answer is, that the expression is to be taken as including a part for the whole; for there is no perfect faith when men, being called to repentance, do suppliantly humble themselves before God; but yet it is a part of faith; for the Apostle says, in Hebrew 11:7, that Noah through faith feared; he deduces the fear which Noah entertained on account of the oracular word he received, from faith, showing thereby that it was faith in part, and pointing out the source from which it proceeded. At the same time, the mind of the holy Patriarch must have been moved by other things besides threatening, when he built an ark for himself, as the means of safety. We may thus, by taking a part for the whole, explain this, place, -- that the Ninevites believed God; for as they knew that God required the deserved punishment, they submitted to him, and, at the same time, solicited pardon: but the Ninevites, no doubt, derived from the words of Jonah something more than mere terror: for had they only apprehended this -- that they were guilty before God, and were justly summoned to punishment, they would have been confounded and stunned with dread, and could never have been encouraged to seek forgiveness. Inasmuch then as they suppliantly prostrated themselves before God, they must certainly have conceived some hope of grace. They were not, therefore, so touched with penitence and the fear of God, but that they had some knowledge of divine grace: thus they believed God; for though they were aware that they were most worthy of death, they yet despaired not, but retook themselves to prayer. Since then we see that the Ninevites sought this, remedy, we must feel assured that they derived more advantage from the preaching of Jonah than the mere knowledge that they were guilty before God: this ought certainly to be understood. But we shall speak more on the subject in our next lecture. Prayer. Grant, Almighty God, that as there is so much timidity in us, that none of us is prepared to follow where you may call us, we may be so instructed by the example of your servant Jonah, as to obey you in everything, and that though Satan and the world may oppose us with all their terrors, we may yet be strengthened by a reliance on thy power and protection, which you have promised to us, and may go on in the course of our vocation, and never turn aside, but thus contend against all the hindrances of this world, until we reach that celestial kingdom, where we shall enjoy you and Christ Your only begotten Son, who is our strength and our salvation: and may Your Spirit quicken us, and strengthen all our faculties, that we may obey You, and that at length Your name may be glorified in us, and that we may finally become partakers of that glory to which You invites us through Christ our Lord. Amen. Jonah 3:6-8. 6. For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. 7. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor drink water: 8. But let man and beast be covered with sackcloth, and cry mightily unto God: yes, let them turn everyone from his evil way, and from the violence that is in their hands. It is uncertain whether Jonah had preached for some days in the city before it was known to the king. This is indeed the common opinion; for interpreters so expound the verse, which says that word was brought to the king, as though the king himself knew, that the whole city was in commotion through the preaching of Jonah: but the words admit of a different sense, that is that the preaching of Jonah immediately reached the king; and I am disposed to take this view, as Jonah seems here to explain how the Ninevites were led to put on sackcloth. He had before spoken briefly on the subject, but he now explains what took place more fully; and we know that it was commonly the manner of the Hebrews -- to relate the chief points in few words, and then to add an explanation. As then Jonah had said in the last verse that the Ninevites had put on sackcloth, and proclaimed a fast, so he now seems to express more distinctly how this happened, that is, through the royal edict. And it is by no means probable that a fast was proclaimed in the royal city by the mere consent of the people, as the king and his counselors were there present. Inasmuch then as it appears more reasonable that the edict respecting the fast had proceeded from the king, I am therefore inclined so to connect the two verses, as that the first briefly mentions the fruit which followed the preaching of Jonah, and that the second is added as an explanation, for it gives a fuller account of what took place. Jonah then now says, that a fast was proclaimed by the Ninevites, for the king and his council had so appointed: and I regard the verb vyg, uigo, as being in the pluperfect tense, When word had come to the king; for Jonah now states the reason why the Ninevites proclaimed a fast; it was because the king had been apprised of the preaching of Jonah, and had called together his counselors. It was then a public edict, and not any movement among the people, capriciously made, as it sometimes happens. He says, that it was an edict published by the authority of the king and his council, or his nobles. At the same time, some take tm, thom, as meaning reason or approbation. tm, thom, means to taste, and Jonah afterwards uses the verb in this sense; but it is to be taken here in a metaphorical sense for counsel; And I think this meaning is more suitable to this passage. I come now to the subject. It is worthy of being noticed, that the king of so splendid a city, no, at that time the greatest monarch, should have rendered himself so submissive to the exhortation of Jonah: for we see how proud kings are; as they think themselves exempt from the common lot of men, so they carry themselves above all laws. Therefore it comes, that they will have all things to be lawful for them; and while they give loose reins to their lusts they cannot bear to be admonished, even by their equals. But Jonah was a stranger and of a humble condition: that he therefore so touched the heart of the king, must be ascribed to the hidden power of God, which he puts forth through his word whenever he pleases. God does not indeed work alike by the preaching of his word, he does not always keep to the same course; but, when he pleases, he so efficaciously touches the hearts of men, that the success of his word exceeds all expectation, as in the memorable example presented to us here. Who could have said that a heathen king, who had ever lived according to his own will, who had no feeling as to true and genuine religion, would have been thus in an instant subdued? For he put aside his royal dress, laid himself in the dust, and clothed himself in sackcloth. We therefore see that God not only spoke by the mouth of Jonah, but added power to his word. We must also bear in mind what Christ says, that the men of Nineveh would rise up in judgment against that generation, as they had repented at the preaching of Jonah; and "Behold," he said, "a greater than Jonah is here," (Matthew 12:41.) Christ, at this day, proclaims the voice of his Gospel; for though he is not here in a visible form among us, he yet speaks by his ministers. If we despise his doctrine, how can our obstinacy and hardness be excused, since the Ninevites, who had no knowledge of the true doctrine of religion, who were imbued with no religious principles, were so suddenly converted by the preaching of Jonah? And that their repentance was sincere we may conclude from this circumstance -- that the preaching of Jonah was severe, for he denounced destruction on a most powerful city; this might have instantly inflamed the king's mind with rage and

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fury; and that he was calmly humbled, was certainly a proof of no common change. We have then here a remarkable instance of penitence, -- that the king should have so forgotten himself and his dignity, as to throw aside his splendid dress, to put on sackcloth, and to lie down on ashes. But as to fasting and sackcloth, it is very true, as we have observed in our remarks on Joel, that repentance consists not in these external things: for God cares not for outward rites, and all those things which are resplendent in the sight of men are worthless before him; what indeed he requires, is sincerity of heart. Therefore what Jonah here says of fasting, and other outward performances, ought to be referred to their legitimate end, -- that the Ninevites intended thus to show that they were justly summoned as guilty before God's tribunal, and also, that they humbly deprecated the wrath of their judge. Fasting then and sackcloth were only an external profession of repentance. Were any one to fast all his life, and to put on sackcloth, and to scatter dust on himself, and not to connect with all this a sincerity of heart, he would do nothing but mock God. Therefore these outward performances are, in themselves, of small or of no value, except when preceded by an interior feeling of heart, and men be on this account led to manifest such outward evidences. Whenever then Scripture mentions fasting, and ashes, and sackcloth, we must bear in mind that these things are set before us as the outward signs of repentance which when not genuine do nothing else but provoke the wrath of God; but when true, they are approved of God on account of the end in view, and not that they avail, of themselves, to pacify his wrath, or to expiate sins. If now any one asks whether penitence is always to be accompanied with fasting, ashes, and sackcloth, the answer is at hand, -- that the faithful ought through their whole life to repent: for except every one of us continually strives to renounce himself and his former life, he has not yet learned what it is to serve God; for we must ever contend with the flesh. But though there is a continual exercise of repentance, yet fasting is not required of us always. It then follows that fasting is a public and solemn testimony of repentance, when there appears to be some extraordinary evidence of God's wrath. Thus have we seen that the Jews were by Joel called to lie in ashes, and to put on sackcloth because God had come forth, as it were, armed against them; and all the Prophets had declared that destruction was nigh the people. In the same manner the Ninevites, when terrified by this dreadful edict, put on sackcloth proclaimed a fasts because this was usually done in extremities. We now then perceive why the king, having himself put on sackcloth, enjoined on the whole people both fasting and other tokens of repentance. But it seems strange, and even ridiculous, that the king should bid animals, as well as men, to make a confession of repentance; for penitence is a change in man, when he returns to God after having been alienated from him: this cannot comport with the character of brut animals. Then the king of Nineveh acted foolishly and contrary to all reason in connecting animals with men when he spoke of repentance. But, in answer to this, we must bear in mind what I have before said --that destruction had been denounced, not only on men, but also on the whole city, even on the buildings: for as God created the whole world for the sake of men, so also his wrath, when excited against men, includes the beasts, and trees, and everything in heaven and on earth. But the question is not yet solved; for though God may punish animals on account of men's sins, yet neither oxen nor sheep can pacify the wrath of God. To this I answer -- that this was done for the sake of men: for it would have been ridiculous in the king to prohibit food and drink to animals, except he had a regard to men themselves. But his object was to set before the Ninevites, as in a mirror or picture, what they deserved. The same was done under the law; for, whenever they slew victims, they were reminded of their own sins; for it ought to have come to their minds, that the sheep or any other animal sacrificed was innocent, and that it stood at the altar in his stead who had sinned. They therefore saw in the ox, or the lamb, or the goat, a striking emblem of their own condemnation. So also the Ninevites, when they constrained the oxen, the asses and other animals, to fast, were reminded of what grievous and severe punishment they were worthy: inasmuch as innocent animals suffered punishment together with them. We Therefore see that no expiation was sought for by the king, when he enjoined a fast on brute animals, but that, on the contrary, men were roused by such means seriously to acknowledge the wrath of God, and to entertain greater fear, that they might be more truly humbled before him, and be displeased with themselves, and be thus more disposed and better prepared and molded to seek pardon. We now then see that this must be considered as intended to terrify the consciences of men, that they, who had long flattered themselves, might by such a remedy be roused from their insensibility. The same was the intention of different washings under the law, the cleansing of garments and of vessels; it was, that the people might know that everything they touched was polluted by their filth. And this ought to be especially observed; for the Papists, wedded as they are to external rites, lay hold on anything said in Scripture about fasting, and ashes, and sackcloth, and think that the whole of religion consists in these outward observances: but bodily exercise, as Paul says, profits but little (1 Timothy 4:8.) Therefore this rule ought ever to be our guide -- that fasting and such things are in themselves of no value, but must be estimated only by the end in view. So then, when the animals were constrained by the Ninevites to suffer want, the men themselves, being reminded of their guilt, learned what it was to dread God's wrath; and on this account it was that fasting was approved by God. Now, if any one objects and says that nothing ought to be done in the worship of God beyond what his word warrants, the answer is -- that the king of Nineveh had not appointed any kind of expiation, neither did he intend that they should thus worship God, but regarded only the end which I have mentioned; and that end fully harmonizes with the word of God and his command. Therefore the king of Nineveh attempted nothing that was inconsistent with the word of God, since he had in everything this in view -- that he and his people might go humbly before God's tribunal, and with real penitential feelings solicit his forgiveness. This then is an answer sufficiently plain. When therefore Jonah afterwards subjoins, that the king commanded both the people and the beasts to put on sackcloth, let us know, that if any one now were to take this as an example, he would be nothing else but a mountebank; for this reason ought ever to be remembered, -- that the king sought aids by which he might lead himself and his people to true repentance. But the disposition of man is prone to imitate what is evil: for we are all very like apes; we ought therefore always to consider by what spirit those were actuated whom we wish to imitate, lest we should be contented with the outward form and neglect the main things. Jonah afterwards adds, “And they cried mightily to God.” This must be confined to men; for it could not have been applied to brute animals. Men then, as well as the beasts, abstained from meat and drink, and they cried to God. This crying could not have proceeded except from fear and a religious feeling: Therefore, as I have said, this cannot be applied indiscriminately to the beasts as well as to men. But it deserves to be noticed, that the king of Nineveh commanded the people to cry mightily to God; for we Therefore learn that they were really frightened, inasmuch as he speaks not here of ordinary crying, but he adds mightily, as when we say, with all our power, or as we say in French, A force, or, fort et ferme. Jonah then expresses something uncommon and extraordinary, when he tells us that it was contained in the king's edict, that men should cry mightily to God; for it was the same as though he said, "Let all men now awake and shake off their indifference; for every one of us have hitherto greatly indulged ourselves in our vices: it is now time that fear should possess our minds, and also constrain us to deprecate the wrath of God." And it is also worthy of being observed, that the king proposes no other remedy, but that the people should have recourse to prayer. It might indeed have been, that Jonah exhorted the Ninevites to resort to this duty of religion, etc. We may, however, undeniably conclude that it is a feeling implanted in us by nature, that when we are pressed by adversities, we implore the favor of God. This then is the only remedy in afflictions and distresses, to pray to God. But when we, taught by the Law and by the Gospel, use not this remedy, whenever God warns us and exhorts us to repentance, what shadow of excuse can we have, since heathens, even those who understood not a syllable of true religion, yet prayed to God, and the king himself commanded this with the consent of his nobles? Therefore this edict of the king ought to fill us with more shame than if one adduced the same doctrine only from the word of God: for though the authority of that king is not the same with that of God, yet when that miserable and blind prince acknowledged through the dictates of nature, that God is to be pacified by prayer, what excuse, as I have said, can remain for us? But Jonah shows more clearly afterwards, that it was no feigned repentance when the Ninevites put on sackcloth, and abstained also from meat and drink; for it follows in the kings edict, And let everyone turn from his own wicked ways and from the plunder which is in their hands Here the heathen king shows for what purpose and with what design he had given orders respecting fasting and other things; it was done that the Ninevites might thus more effectually stimulate themselves to fear God; for he here exhorts them to turn from their evil way. By "way" the Scripture usually means the whole course or manner of man's life; it was as though he said, "Let every one of you change his disposition and his conduct; let us all become new creatures." And this is true penitence, the conversion of man to God; and this the heathen king meant. The more shameful then is their dullness who seek to pacify God by frivolous devices, as the Papists do; for while they obtrude on God trifles, I know not what, they think that these are so many expiations, and they tenaciously contend for them. They need no other judge than this heathen king, who shows that true penitence is wholly different, that it then only takes place when men become changed in mind and heart, and wholly turn to a better course of life. Let everyone then turn, he says, from his evil way, and from the plunder which is in their hand. One kind of evil is here subjoined, a part being stated for the whole, for plunders were not the only things which stood in need of amendment among the Ninevites, as it is probable that they were polluted by other vices and corruptions. In a city so large, drunkenness probably prevailed, as well as luxury, and pride, and ambition, and also lusts. It cannot indeed be doubted, but that Nineveh was filled with innumerable vices: but the

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king, by mentioning a part for the whole, points out here the principal vice, when he says, Let everyone turn from his evil way, and from his rapacity. It was the same as though he had said that the principal virtue is equity or justice, that is, when men deal with one another without doing any hurt or injury: and well would it be were this doctrine to prevail at this day among all those who falsely assume the Christian name. For the Papists, though they accumulate expiations, pass by charity; and in the whole course of life equity has hardly any place. Let them then learn, from the mouth of a heathen king, what God principally requires from men, and approves of in their life, even to abstain from plunder and from the doing of any injury. We now then perceive why rapacity was especially mentioned. But we must bear in mind that the king, as yet a novice, and hardly in a slight degree imbued with the elements of religion, through hearing what Jonah preached, gave orders to his people according to the measure of his faith and knowledge: but if he made such progress in so short a time, what excuse can we pretend, whose ears have been stunned by continual preaching for twenty or thirty years, if we yet come short of the novitiate of this king? These circumstances ought then to be carefully observed by us. Let us now proceed -Jonah 3:9. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not? The mind and design of the king are here more distinctly stated, -- that he thus endeavored to reconcile himself and the people to God. Some give a rendering somewhat different, "He who knows will turn and be led by penitence," etc.; they read not interrogatively; but this rendering cannot stand. There is in the meaning of the Prophet nothing ambiguous, for he introduces the king here as expressing a doubt, who knows whether God will be reconciled to us? We therefore see that the king was not overwhelmed with despair for he still thought of a remedy; and this is the purport of the verse. But this may seem contrary to the nature of faith; and then if it be opposed to faith, it follows that it must be inconsistent with repentance; for faith and repentance are connected together, as we have observed in other places; as no one can willingly submit to God, except he has previously known his goodness, and entertained a hope of salvation; for he who is touched only with fear avoids God's presence; and then despair prevails, and perverseness follows. How then was it that the king of Nineveh had seriously and undissembling repented, while yet he spoke doubtfully of the favor of God? To this I answer, that it was a measure of doubt, which was yet connected with faith, even that which does not directly reject the promise of God, but has other hindrances: as for instance, when any ones cast down with fear, afterwards receives courage from the hope of pardon and salvation set before him, he is not yet immediately freed from all fear; for as long as he looks on his sins, and is entangled by various thoughts, he vacillates, he fluctuates. There is, therefore, no doubt but that the king of Nineveh entertained hope of deliverance; but at the same time his mind was perplexed, both on account of the sermon of Jonah and on account of the consciousness of his own sins: there were then two obstacles, which deprived the king's mind of certainty, or at least prevented him from apprehending immediately the mercy of God, and from perceiving with a calm mind that God would be gracious to him. The first obstacle was the awful message, -- that Nineveh would be destroyed in forty days. For though Jonah, as we have said, might have added something more, yet the denunciation was distinct and express, and tended to cast down the minds of all. The king then had to struggle, in order to overcome this obstacle, and to resist this declaration of Jonah as far as it was found to be without any comfort. And then the king, while considering his own sins, could not but vacillate for some time. But yet we see that he strove to emerge, though he had these obstacles before his eyes, for he says, who knows whether God will turn from the fury of his wrath, and repent? We therefore see that the king was in a hard struggle; for though Jonah seemed to have closed the door and to shut out the king from any hope of deliverance, and though his own conscience held him fast bound, he yet perseveres and encourages himself; in short, he aspires to the hope of pardon. And it must be further noticed, that this form of expression expresses a difficulty rather than a mistrust. The king then here asks, as it were doubtingly, “Who knows whether God will turn?” For it was a difficult thing to be believed, that God, after a long forbearance, would spare the wicked city. Therefore the king expresses it as a difficulty; and such an interrogation was no proof of the absence of faith. A similar expression is found in Joel, "Who knows," etc.? We then stated several things in explaining that passage: but it is enough here briefly to state, that the king here does not betray a mistrust, but sets forth a difficulty. And it was an evidence of humility that he acknowledged himself and his people to be sunk as it were, in the lowest hell, and yet ceased not to entertain some hope: for it is a strong proof of hope, when we still entertain it, though this be contrary to the whole order of nature, and wholly inconsistent with human reason. We now then see the meaning of the words. Of the repentance of God we shall speak hereafter, either tomorrow or the day after. Lest we perish, he says. We see how a heathen king thought of redeeming himself from destruction' it was by having God pacified. As soon then as any danger threatens us, let us bear this in mind, that no deliverance can be found except the Lord receives us into favor; such was the conviction of the king of Nineveh, for he concluded that all things would be well as soon as God should be propitious. We therefore see how much this new and untrained disciple had improved; for he understood that men cannot escape miseries until God be pacified towards them, and that when men return into favor with him, though they ought to have perished a hundred times before, they yet shall be delivered and made safe; for the grace or the favor of God is the fountain of life and salvation, and of all blessings. It afterwards follows -Jonah 3:10. And God saw their works that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not. Jonah now says, that the Ninevites obtained pardon through their repentance: and this is an example worthy of being observed; for we Therefore learn for what purpose God daily urges us to repentance, and that is, because he desires to be reconciled to us, and that we should be reconciled to him. The reason then why so many reproofs and threatening resound in our ears, whenever we come to hear the word of God, is this, -- that as God seeks to recover us from destruction he speaks sharply to us: in short, whatever the Scripture contains on repentance and the judgment of God ought to be wholly applied for this purpose -- to induce us to return into favor with him; for he is ready to be reconciled, and is ever prepared to embrace those who without dissimulation turn to him. We then understand by this example that God has no other object in view, whenever he sharply constrains us, than that he may be reconciled to us, provided only we be our own judges, and thus anticipate his wrath by genuine sorrow of heart, provided we solicit the pardon of our guilt and sin, and loathe ourselves, and confess that we are worthy of perdition. But Jonah seems to ascribe their deliverance to their repentance, and also to their works: for he says that the Ninevites obtained pardon, because God looked on their works. We must first see what works he means, that no one may snatch at a single word, as hypocrites are wont to do; and this, as we have said, is very commonly the case under the Papacy. God had respect to their works -- what works? Not sackcloth, not ashes, not fasting; for Jonah does not now mention these; but he had respect to their works -- because they turned from their evil way. We therefore see that God was not pacified by outward rites only, by the external profession of repentance, but that he rather looked on the true and important change which had taken place in the Ninevites, for they had become renewed. These then were their works, even the fruits of repentance. And such a change of life could not have taken place, had not the Ninevites been really moved by a sense of God's wrath. The fear of God then had preceded; and this fear could not have been without faith. We therefore see that he chiefly speaks here not of external works, but of the renovation of men. But if any one objects and says that still this view does not prevent us from thinking that good works reconcile us to God, and that they thus procure our salvation: to this I answer -- that the question here is not about the procuring cause of forgiveness. It is certain that God was freely pacified towards the Ninevites, as he freely restores his favor daily to us. Jonah then did not mean that satisfactions availed before God, as though the Ninevites made compensations for their former sins. The words mean no such thing; but he shows it as a fact which followed, that God was pacified, because the Ninevites repented. But we are to learn from other parts of Scripture how God becomes gracious to us, and how we obtain pardon with him, and whether this comes to us for our merits and repentance or whether God himself forgives us freely. Since the whole Scripture testifies that pardon is gratuitously given us, and that God cannot be otherwise propitious to us than by not imputing sins, there is no need, with regard to the present passage, anxiously to inquire why God looked on the works of the Ninevites, so as not to destroy them: for this is said merely as a consequence. Jonah then does not here point out the cause, but only declares that God was pacified towards the Ninevites, as soon as they repented. But we shall speak more on this subject. Prayer. Grant, Almighty God, that as we are loaded with so many vices, and so many sins, yea, and scandalous crimes break out daily among us, -- O grant, that we may not be hardened against so many exhortations, by which thou invites us to thyself, but that being made contrite in spirit, whenever thou denounces on us thy wrath, we may be really humbled, and so place ourselves before thy tribunal, that we may, by a true confession and genuine fear, anticipate the judgment which would otherwise have been prepared for us; and that in the meantime relying on Christ our Mediator, we may entertain such a hope of pardon as may raise us up to thee, and not doubt but that thou art ready to embrace us, when we shall be moved by a true and real feeling of fear and penitence, since it is a proof of thy favor, when thou art pleased to anticipate us, and by thy Spirit testifies that thou art a Father to us; and, in a word, may we be so cast down in ourselves, as to raise up our hope even to heaven, through Jesus Christ one Lord. Amen. We stated yesterday how God remitted to the Ninevites the punishment which he had threatened by the mouth of Jonah, and that the remission both of the punishment and of the guilt was gratuitous. For whenever God sets forth pardon to sinners, the condition of repentance is at the same time added: it does not yet follow that repentance is the procuring

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cause of obtaining pardon; for God offers it freely, nor is he otherwise induced than by his own mere bounty. But as he would not have men to abuse his indulgence and forbearance, he lays down this condition, -- that they must repent of their former life and change for the better. So then he regards the works of those who testify that they hate sin, and who, with a sincere and real desire, flee to His mercy; and no man from the heart desires God to be propitious to him, but he who loathes himself on account of his sin. This is the reason why Isaiah also says, that God would be merciful to the remnants of his people, even because everyone would turn away from his iniquity. God does not certainly mean by these words that repentance, as already stated, is the cause of our salvation; but he requires a change for the better, for no one will really seek grace, except he loathes himself on account of his sins. Now as to what Jonah adds, that God was led to repent, it is a mode of speaking that ought to be sufficiently known to us. Strictly speaking, no repentance can belong to God: and it ought not to be ascribed to his secret and hidden counsel. God then is in himself ever the same, and consistent with himself; but he is said to repent, when a regard is had to the comprehension of men: for as we conceive God to be angry, whenever he summons us to his tribunal, and shows to us our sins; so also we conceive him to be placable, when he offers the hope of pardon. But it is according to our perceptions that there is any change, when God forgets his wrath, as though he had put on a new character. As then we cannot otherwise be terrified, that we may be humbled before God and repent, except he sets forth before us his wrath, the Scripture accommodates itself to the grossness of our understanding. But, on the other hand, we cannot confidently call on God, unless we feel assured that he is approachable. We therefore see that some kind of change appears to us, whenever God either threatens or gives hope of pardon and reconciliation: and to this must be referred this mode of speaking which Jonah adopts, when he says that God repented. We therefore see that there is a twofold view of God, -- as he sets himself forth in his word, -- and as he is as to his hidden counsel. With regard to his secret counsel, I have already said that God is always like himself, and is subject to none of our feelings: but with regard to the teaching of his word, it is accommodated to our capacities. God is now angry with us, and then, as though he were pacified, he offers pardon, and is propitious to us. Such is the repentance of God. Let us then remember that it proceeds from his word, that God is said to repent; for the Ninevites could form no other opinion but that it was God's decree that they were to be destroyed, -- how so? Because he had so testified by his word. But when they rose up to an assurance of deliverance, they then found that a change had taken place, that is, according to the knowledge of their own faith: and the feelings both of fear and of joy proceeded from the word: for when God denounced his wrath, it was necessary for the wretched men to be terrified; but when he invited them to a state of safety by proposing reconciliation to them, he then put on a new character; and thus they ascribed a new feeling to God. This is the meaning. Let us now proceed Jonah 4:1. But it displeased Jonah exceedingly, and he was very angry. Jerome commends this grief of Jonah, and compares it to the holy zeal of Paul when he wished himself to be an anathema for his brethren, (Romans 9:3:) for he denies that he grieved because God had showed mercy to so illustrious a city; but because the conversion of the Gentiles was a certain presage of the destruction of the chosen people. As then Jonah perceived as in a mirror the near ruin of Israel, he on this account grieved, if we believe Jerome: but this notion is extremely frivolous; for, immediately after, God reproved Jonah. What then will the foolish and puerile apology of Jerome avail the Prophet, since God has declared that he acted perversely in grieving? No, the dullness of Jerome is thus become evident; (thus indeed do I speak of a man, who, though learned and laborious, has yet deprived himself of that praise, which otherwise he might have justly earned.) His wayward disposition everywhere betrayed itself; and he is evidently disproved in this very context, where Jonah shows clearly that the cause of his grief was another, even this, -- that he was unwilling to be deemed a false or a lying prophet: Therefore was his great grief and his bitterness. And this we see, had God not expressed his mind, was unjust and inconsistent with every reason. We may then conclude that Jonah was influenced by false zeal when he could not with resignation bear that the city of Nineveh should have been delivered from destruction: and he also himself amplifies the greatness of his sin. He might have said, in one word, that it displeased Jonah; but not satisfied with this simple form, he adds, that he felt great displeasure or grief; and he afterwards adds, that he was very angry. Though the beginning may not have been wrong, yet excess was sinful. But he confesses that there was excess, and want of moderation in his grief: since then he accuses himself in plain words what good is it, by false and invented pretenses, to cover what we clearly see cannot be excused? But that it may be more evident why the deliverance of the city of Nineveh displeased Jonah, let us go on with the context -Jonah 4:2. And he prayed unto the Lord, and said, I pray You, O Lord, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that You are a gracious God, and merciful, slow to anger, and of great kindness, and you relent from harm. It seems by no means befitting that Jonah should have said here that he prayed; for prayer ought to be calm; but he confesses that his mind was in a state of excitement. As then anger was burning within the Prophet, how could he come before God and utter a suitable prayer? And further, what is the end of praying, but to confess that whatever good is to be obtained resides in God, and is to be sought humbly from him? But Jonah here, on the contrary, expostulates and clamors against God; for he seems in a manner to be contending that he had a just reason for his flight, and also that God ought not to have pardoned the Ninevites. He then accuses God, that he might free himself from every blame. But all this is foreign and remote from what is required in prayer. How then must we understand this passage, in which he says that he prayed? My answer is -- that the faithful often in a disturbed state of mind approach God with a desire to pray, and that their prayers are not wholly rejected, though they are not altogether approved and accepted. And therefore also it appears more evident how the works of the godly are regarded by God, though they are sprinkled with many stains. Whenever the Papists read that any work has pleased God, they imagine that all was perfection and cleanness: but there is no work which is not infected with some pollution, unless it be purified by a free pardon. This I say is evident to us in this prayer, which was not so rejected by God, as though it retained not the character of prayer: and yet it is certain that Jonah was by no means rightly influenced when he prayed so clamorously, finding fault, as it were, with God, and retaining still some portion of his own obstinacy; for he boasted of his flight. But this flight, as we have stated, was a proof of manifest rebellion, since, by shaking off the yoke, he despised the call of God. We must therefore acknowledge that there was some piety in this prayer of Jonah, as well as many faults. It was an act of piety that he addressed his complaints to God. For though hypocrites may pray to God, they yet are wholly averse to him, and freely give vent to their bitterness against God: but Jonah, while he here complains, and observes no moderation, but is carried away by a blind and perverse impulse, is yet prepared to submit to God, as we shall hereafter see. This is the reason why he says that he prayed: for he would not have been ashamed to confess any grievous sin of which he might have been conscious. He did not then extenuate his fault by using the word prayer as hypocrites are wont to do, whoever set up some pretenses or veils when they seek to cover their own baseness: such was not the object of Jonah. When therefore he says that he prayed, he declares generally that he did not so speak against God, but that he still retained some seed of piety and obedience in his heart. Jonah then prayed. Therefore it follows, as I have before stated, that many of the prayers of the saints are sinful, (vitiosas -- faulty) which, when tried by the right rule, deserve to be rejected. But the Lord, according to his own mercy, pardons their defects so that these confused and turbulent prayers yet retain their title and honor. Now he says, I pray thee, Jehovah is not this what I said? Here Jonah openly declares why he bore so ill the deliverance of Nineveh from destruction, because he was thus found to have been false and lying. But it may seem strange that the Prophet had more regard for his own reputation than for the glory of God; for in this especially shines forth the glory of God, that he is reconcilable as soon as men return to the right way, and that he offers himself to them as a father. Ought then Jonah to have preferred his own honor to the glory of God? I answer, -- that the Prophet was not so devoted to himself, but that a concern for the glory of God held the first place in his soul; this is certain. For he connected, and justly so, his own ministry with the glory of God; as it proceeded from his authority. When Jonah entered Nineveh, he cried not as a private man, but avowed that he was sent by God. Now if the preaching of Jonah is found to be false, reproach will recoil on the author of his call, even on God. Jonah then no doubt could not bear that the name of God should be exposed to the reproaches of the Gentiles, as though he had spoken dissemblingly, now opening hell, then heaven: and there is nothing so contrary to the glory of God as such a dissimulation. We therefore see why Jonah was seized with so much grief; he did not regard himself; but as he saw that an occasion would be given to ungodly blasphemers, if God changed his purpose, or if he did not appear consistent with his word, he felt much grieved. But however specious this reason may be, we yet learn of how much avail are good intentions with God. Whatever good intention can be imagined, it was certainly a good intention in Jonah, worthy of some praise, that he preferred dying a hundred times rather than to hear these reproachful blasphemies -- that the word of God was a mere sport, that his threatening were no better than fables, that God made this and that pretense, and transformed himself into various characters. This was certainly the very best intention, if it be estimated by our judgment. But we shall presently see that it was condemned by the mouth of God himself. Let us therefore learn not to arrogate to ourselves judgment in matters which exceed our capacities, but to subject our minds to God, and to seek of him the spirit of wisdom. For therefore was it that Jonah so fretted against God, except that he burned with a desire for

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his glory? But his zeal was inconsiderate, for he would be himself the judge and arbitrator, while, on the contrary, he ought to have subjected himself altogether to God. And the same rule ought to be observed also by us. When we see many things happening through a Divine interposition, that is, through the secret providence of God, and things which expose his name to the blasphemies of the ungodly, we ought indeed to feel grief; but in the meantime let us ask of the Lord to turn at length these shameful reproaches to his own glory; and let us by no means raise an uproar, as many do, who immediately begin to contend with God, when things are otherwise ordered than what they wish or think to be useful. Let us learn by the example of Jonah not to measure God's judgments by our own wisdom, but to wait until he turns darkness into light. And at the same time let us learn to obey his commands, to follow his call without any disputing: though heaven and earth oppose us, though many things occur which may tend to avert us from the right course, let us yet continue in this resolution, -- that nothing is better for us than to obey God, and to go on in the way which he points out to us. But by saying that he hastened to go to Tarshish, he does not altogether excuse his flight; but he now more clearly explains, that he did not shun trouble or labor, that he did not run away from a contest or danger, but that he only avoided his call, because he felt a concern for the glory of God. The import, then, of Jonah's words is, -- that he makes God here, as it were, his witness and judge, that he did not withdraw himself from obedience to God through fear of danger, or through idleness, or through a rebellious spirit, or through any other evil motive, but only because he was unwilling that his holy name should be profaned, and would not of his own accord be the minister of that preaching, which would be the occasion of opening the mouth of ungodly and profane men, and of making them to laugh at God himself. Since then I cannot hope, he says, for any other issue to my preaching than to make the Gentiles to deride God, yea, and to revile his holy name, as though he were false and deceitful, I chose rather to flee to Tarshish. Then Jonah does not here altogether clear himself; for otherwise that chastisement, by which he ought to have been thoroughly subdued, must have failed in its effect. He had been lately restored from the deep, and shall we say that he now so extols himself against God, that he wishes to appear wholly free from every blame? This certainly would be very strange: but, as I have said, he declares to God, that he fled at the beginning for no other reason, but because he did not expect any good fruit from his preaching, but, on the contrary, feared what now seemed to take place, -- that God's name would be ridiculed. For he immediately adds, for I know that thou art a God full of grace, and merciful, slow to wrath, etc. It is a wonder that Jonah withdrew from his lawful call; for he knew that God was merciful, and there is no stronger stimulant than this to stir us on, when God is pleased to use our labor: and we know that no one can with alacrity render service to God except he be allured by his paternal kindness. Therefore no one will be a willing Prophet or Teacher, except he is persuaded that God is merciful. Jonah then seems here to reason very absurdly when he says, that he withdrew himself from his office, because he knew that God was merciful. But how did he know this? By the law of God; for the passage is taken from Exodus 33:1, where is described that remarkable an memorable vision, in which God offered to Moses a view of himself: and there was then exhibited to the holy Prophet, as it were, a living representation of God, and there is no passage in the law which expresses God's nature more to the life; for God was then pleased to make himself known in a familiar way to his servant. As then Jonah had been instructed in the doctrine of the law, how could he discharge the office of a Prophet among his own people? And why did not this knowledge discourage his mind, when he was called to the office of a Teacher? It is then certain that this ought to be confined to the sort of preaching, such as we have before explained. Jonah would not have shrunk from God's command, had he been sent to the Ninevites to teach what he had been ordered to do among the chosen people. Had then a message been committed to Jonah, to set forth a gracious and merciful God to the Ninevites, he would not have hesitated a moment to offer his service. But as this express threatening, Nineveh shall be destroyed, was given him in charge, he became confounded, and sought at length to flee away rather than to execute such a command. Why so? Because he thus reasoned with himself, "I am to denounce a near ruin on the Ninevites; why does God command me to do this, except to invite these wretched men to repentance? Now if they repent, will not God be instantly ready to forgive them? He would otherwise deny his own nature: God cannot be unlike himself, he cannot put off that disposition of which he has once testified to Moses. Since God, then, is reconcilable, if the Ninevites will return to the right way and flee to him, he will instantly embrace them: thus I shall be found to be false in my preaching." We now then perceive how this passage of Jonah is to be understood, when he says that he fled beyond the sea, at least that he attempted to do so, because he knew that God was gracious; for he would not have deprived God of his service, had not this contrariety disturbed and discouraged his mind, "What! I shall go there as God's ambassador, in a short time I shall be discovered to be a liar: will not this reproach be cast on the name of God himself? It is therefore better for me to be silent, than that God, the founder of my call, should be ridiculed." We see that Jonah had a distinct regard to that sort of preaching which we have already referred to. And it Therefore appears that Jonah gave to the Ninevites more than he thought; for he supposed that he was sent by God, only that the Ninevites might know that they were to be destroyed: but he brought deliverance to them; and this indeed he partly suspected or knew before; for he retained this truth -- that God cannot divest himself of his mercy, for he remains ever the same. But when he went forth to execute the duty enjoined on him he certainly had nothing to expect but the entire ruin of the city Nineveh. God in the meantime employed his ministry for a better end and purpose. There is indeed no doubt but that he exhorted the Ninevites to repentance; but his own heart was as it were closed up, so that he could not allow them the mercy of God. We therefore see that Jonah was seized with perplexities, so that he could not offer deliverance to the Ninevites, and it was yet offered them by God through his instrumentality. We now then understand how God often works by his servants; for he leads them as the blind by his own hand where they think not. Thus, when he stirs up any one of us, we are sometimes oligopistoi -- very weak in faith; we think that our labor will be useless and without any fruit, or at least attended with small success. But the Lord will let us see what we could not have expected. Such was the case with Jonah; for when he came to Nineveh, he had no other object but to testify respecting the destruction of the city; but the Lord was pleased to make him the minister of salvation. God then honored with remarkable success the teaching of Jonah, while he was unworthy of so great an honor; for, as we have already said, he closed up in a manner every access to the blessing of God. We now then apprehend the meaning of this passage, in which Jonah says that he fled from the call of God, because he knew that God was ready to be gracious and merciful. I come now to the great things which are said of God. chnvn, chenun, properly means a disposition to show favor, as though it was said that God is gratuitously benevolent; we express the same in our language by the terms, benin, gratieux, debonnaire. God then assumes to himself this character; and then he says, merciful; and he adds this that we may know that he is always ready to receive us, if indeed we come to him as to the fountain of goodness and mercy. But the words which follow express more clearly his mercy, and show how God is merciful, -- even because he is abundant in compassion and slow to wrath. God then is inclined to kindness; and though men on whom he looks are unworthy, he is yet merciful; and this he expresses by the word rchvm, rechum It is at the same time necessary to add these two sentences that he is abundant in compassion and slow to wrath, -- why so? For we ever seek in ourselves some cause for God's favor; when we desire God to be kind to us, we inquire in ourselves why he ought to favor us: and when we find nothing, all the faith we before had respecting God's grace at once vanishes. The Lord therefore does here recall us to himself, and testifies that he is kind and merciful, inasmuch as he is abundant in compassion; as though he said, "I have in myself a sufficient reason, why I should be accessible to you, and why I should receive you and show you favor." Therefore the goodness of God alone ought to be regarded by us, when we desire his mercy, and when we have need of pardon. It is as though he had said, that he is not influenced by any regard for our worthiness, and that it is not for merits that he is disposed to mercy when we have sinned, and that he receives us into favor; but that he does all this because his goodness is infinite and inexhaustible. And it is also added, that he is slow to wrath. This slowness to wrath proves that God provides for the salvation of mankind, even when he is provoked by their sins. Though miserable men provoke God daily against themselves, he yet continues to have a regard for their salvation. He is therefore slow to wrath, which means, that the Lord does not immediately execute such punishment as they deserve who thus provoke him. We now then see what the import of these words is. Let us now return to this -- that Jonah thrust himself from his office, because he knew that God was slow to wrath, and merciful, and full of grace: he even had recourse to this reasoning, "Either God will change his nature, or spare the Ninevites if they repent: and it may be that they will repent; and then my preaching will be found to be false; for God will not deny himself, but will afford an example of his goodness and mercy in forgiving this people." We may again remark, that we act perversely, when we follow without discrimination our own zeal: it is indeed a blind fervor which then hurries us on. Though then a thousand inconsistencies meet us when God commands anything, our eyes ought to be closed to them, and we ought ever to follow the course of our calling; for he will so regulate all events, that all things shall redound to his glory. It is not for us in such a case to be over-wise; but the best way is, to leave in God's hand the issue of things. It becomes us indeed to fear and to feel concerned; but our anxiety ought, at the same time, to be in submission to God, so that it is enough for us to pray. This is the import of the whole. Now as to what he says that God repents of the evil, we have already explained this: it means, that though God has already raised his hand, he will yet withdraw it, as soon as he sees any repentance in men; for evil here is to be taken for punishment. The Lord then, though he might justly inflict extreme punishment on men, yet suspends his judgment, and when they come to him in true penitence he is instantly pacified. This is God's repentance; he is said to repent when he freely forgives whatever punishment or evil men have deserved whenever they loathe themselves. It now follows --

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Jonah 4:3. Therefore now, O LORD, take, I beseech you, my life from me; for it is better for me to die than to live. We here see how angry Jonah was in his zeal: for this prayer cannot certainly be ascribed to his faith, as some think, who say that Jonah took a flight as it were in his soul to heaven, when he made this prayer, as though he dreaded not death, but having been divested of all fear, being free and disengaged, he presented himself to God. I do not think that the mind of Jonah was so heroic. There is indeed no doubt, as I have already said, but that he still retained some seed of piety; and this, I said, is sufficiently proved by the word prayer; for if Jonah had burst out in the strain of one in despair, it would not have been a prayer. Since then he prayed by thus speaking, it follows that it was not the cry of despair, but of too much displeasure, which Jonah did not restrain. In short, this prayer proceeded from a pious and holy zeal; but Jonah sinned as to its measure or excess; for he had in a manner forgotten himself, when he preferred death to life Thou Jehovah, he says, take me away. He was first not free from blame in hastily wishing to die; for it is not in our power to quit this world; but we ought with submissive minds to continue in it as long as God keeps us in the station in which we are placed. Whosoever, then, hastens to death with so gr eat an ardor no doubt offends God. Paul knew that death was desirable in his case, (Philippians 1:22;) but when he understood that his labor would be useful to the Church, he was contented with his lot, and preferred the will of God to his own will; and thus he was prepared both to live and to die, as it seemed good to God. It was otherwise with Jonah, "Now," he says, "take away my life." This was one fault; but the other was, -- that he wished to die, because God spared the Ninevites. Though he was touched with some grief, he ought not yet to have gone so far as this, or rather to rush on, so as to desire death on account of the weariness of his life. But we therefore learn to what extremes men are carried, when once they give loose reins to inconsiderate zeal. The holy Prophet Jonah, who had been lately tamed and subdued by so heavy a chastisements is now seized and carried away by a desire to die, -- and why? Because he thought that it was hard that he denounced destruction on the Ninevites, and that still their city remained safe. This example ought to check us, that we express not too boldly our opinion respecting the doings of God, but, on the contrary, hold our thoughts captive, lest any presumption of this kind be manifested by us; for there is none of us who does not condemn Jonah, as also he condemned himself; for he does not here narrate his own praise, but means to show how foolishly he had judged of God's work. Jonah then confesses his own folly; and therefore his experience is to us an evidence that there is nothing more preposterous than for us to settle this or that according to our own wisdom, since this is alone true wisdom, to submit ourselves wholly to the will of God. Now if any one raises a question here, -- whether it is lawful to desire death; the answer may be briefly this, -- that death is not to be desired on account of the weariness of life; this is one thing: and by the weariness of life I understand that state of mind, when either poverty, or want, or disgrace, or any such thing, renders life hateful to us: but if any, through weariness on account of his sins and hatred to them, regrets his delay on earth, and can adopt the language of Paul, "Miserable am I, who will free me from the body of this death!" (Romans 7:24,) -- he entertains a holy and pious wish, provided the submission, to which I have referred, be added so that this feeling may not break forth in opposition to the will of God; but that he who has such a desire may still suffer himself to be detained by his hand as long as he pleases. And further, when any one wishes to die, because he fears for himself as to the future, or dreads to undergo any evil, he also struggles against God; and such was the fault of Jonah; for he says that death was better to him than life, -- and why? Because the Lord had spared the Ninevites. We therefore see how he was blinded, yea, carried away by a mad impulse to desire death. Let us then learn so to love this life as to be prepared to lay it down whenever the Lord pleases: let us also learn to desire death, but so as to live to the Lord, and to proceed in the race set before use until he himself lead us to its end. Now follows the reproof of God -Jonah 4:4. Then said the LORD, Do you do well to be angry? There is no doubt but that God by thus reproving Jonah condemns his intemperate warmth. But since God alone is a fit judge of man's conduct, there is no reason for us to boast that we are influenced by good intentions; for there is nothing more fallacious than our own balances. When therefore we weigh facts, deeds, and thoughts by our own judgment, we deceive ourselves. Were any disposed rhetorically to defend the conduct of Jonah, he might certainly muster up many specious pretenses; and were any one inclined to adduce excuses for Jonah, he might be made to appear to us altogether innocent: but though the whole world absolved him, what would it avail, since he was condemned by the mouth of God himself, who alone, as I have already stated, is the judge? We ought then to feel assured that Jonah had done foolishly, even if no reason was apparent to us; for the authority of the Supreme Judge ought to be more than sufficient. Now God expressly condemns his wrath. Had Jonah modestly expostulated, and unburdened his griefs into the bosom of God, it would have been excusable; though his ardor would not have been free from blame, it might yet have been borne with. But now, when he is angry, it is past endurance; for wrath, as one says, is but short madness; and then it blinds the perceptions of men, it disturbs all the faculties of the soul. God then does not here in a slight manner condemn Jonah, but he shows how grievously he had fallen by allowing himself to become thus angry. We must at the same time remember, that Jonah had sinned not only by giving way to anger; he might have sinned, as we have said, without being angry. But God by this circumstance -- that he thus became turbulent, enhances his sin. And it is certainly a most unseemly thing, when a mean creature rises up against God, and in a boisterous spirit contends with him: this is monstrous; and Jonah was in this state of mind. We therefore see why an express mention is made of his anger, -- God thus intended to bring conviction home to Jonah, that he might no more seek evasions. Had he simply said, "Why! How is it that thou dost not leave to me the supreme right of judging? If such is my will, why do you not submissively acknowledge that what I do is rightly done? Is it your privilege to be so wise, as to dictate laws to me, or to correct my decisions?" -- had the Lord thus spoken, there might have remained still some excuse; Jonah might have said, "Lord, I cannot restrain my grief, when I see thy name so profaned by unseemly reproaches; can I witness this with a calm mind?" He might thus have still sought some coverings for his grief; but when the Lord brought forward his anger, he must have been necessarily silenced; for what could be found to excuse Jonah, when he thus perversely rebelled, as I have said, against God, his Judge and Maker? We now then understand why God expressly declares that Jonah did not do well in being thus angry. But I wonder how it came into Jerome's mind to say that Jonah is not here reproved by the Lord, but that something of an indifferent kind is mentioned. He was indeed a person who was by nature a sophister, (cavillator -- a caviler;) and thus he wantonly trifled with the work of falsifying Scripture; he made no conscience of perverting passages of holy writ. As, for instance, when he writes about marriage, he says that they do not ill who marry, and yet that they do not well. What a sophistry is this, and how vapid! So also on this place, "God," he says, "does not condemn Jonah, neither did he intend to reprove his sin; but, on the contrary, Jonah brings before us here the person of Christ, who sought death that the whole world might be saved; for when alive he could not do good to his own nation, he could not save his own kindred; he therefore preferred to devote himself and his life for the redemption of the world." These are mere puerilities; and thus the whole meaning of this passage, as we clearly see, is distorted. But the question is more emphatical than if God had simply said, "You have sinned by being thus angry;" for an affirmative sentence has not so much force as that which is in the form of a question. God then not only declares as a Judge that Jonah had not done well, but he also draws from him his own confession, as though he said, "Though you are a judge in your own cause, you can't not yet make a cover for your passion, for you are beyond measure angry." For when he says lk, lak, with, or, in yourself, he reminds Jonah to examine his own heart, as though he said, "Look on yourself as in a mirror: you will see what a boisterous sea is your soul, being seized as you are by so mad a rage." We now then perceive not only the plain sense of the passage, but also the emphasis, which is contained in the questions which Jerome has turned to a meaning wholly contrary. I will not proceed farther; for what remains will be sufficient for to-morrow's lecture. Prayer. Grant, Almighty God, that as You see us implicated in so many errors, that we often fall through want of thought, and as You also see that the violent emotions of our flesh wholly blind whatever reason and judgment there is in us, -- O grant, that we may learn to give up ourselves altogether to obey You, and so honor Your wisdom as never to contend with You, though all things may happen contrary to our wishes, but patiently to wait for such an issue as it may please You to grant; and may we never be disturbed by any of the hindrances which Satan may throw in our way, but ever go on towards the mark which thou hast set before us, and never turn aside from thee, until, having gone through all dangers and overcome all impediments, we shall at length reach that blessed rest, which has been obtained for us by the blood of Your Son. Amen. Jonah 4:5. So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city. It may be here doubted whether Jonah had waited till the forty days had passed, and whether that time had arrived; for if we say that he went out of the city before the fortieth day, another question arises, how could he have known what would be? For we have not yet found that he had been informed by any oracular communication. But the words which we have noticed intimate that it was then known by the event itself, that God had spared the city from destruction; for in the last lecture it was said, that God had repented of the evil he had declared and had not done it. It therefore appears that Jonah had not gone out of the city until the forty days had passed. But there comes again another question, what need had he to sit near the city, for it was evident enough that the purpose of God had changed, or at least that the sentence Jonah had pronounced was changed? He ought not then to have seated himself near the city as though he was doubtful.

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But I am inclined to adopt the conjecture, that Jonah went out after the fortieth day, for the words seem to countenance it. With regard to the question, why he yet doubted the event, when time seemed to have proved it, the answer may be readily given: though indeed the forty days had passed, yet Jonah stood as it were perplexed, because he could not as yet feel assured that what he had before proclaimed according to God's command would be without its effect. I therefore doubt not but that Jonah was held perplexed by this thought, “You have declared nothing rashly; how can it then be, that what God wished to be proclaimed by his own command and in his own name, should be now in vain, with no corresponding effect?" Since then Jonah had respect to God's command, he could not immediately extricate himself from his doubts. This then was the cause why he sat waiting: it was, because he thought that though God's vengeance was suspended, his preaching would not yet be in vain, but that the ruin of the city was at hand. This therefore was the reason why he still waited after the prefixed time, as though the event was still doubtful. Now that this may be more evident, let us bear in mind that the purpose of God was hidden, so that Jonah understood not all the parts of his vocation. God, then, when he threatened ruin to the Ninevites, designed to speak conditionally: for what could have been the benefit of the word, unless this condition was added, -- that the Ninevites, if they repented, should be saved? There would otherwise have been no need of a Prophet; the Lord might have executed the judgment which the Ninevites deserved, had he not intended to regard their salvation. If anyone objects by saying that a preacher was sent to render them inexcusable, -- this would have been unusual; for God had executed all his other judgments without any previous denunciation, I mean, with regard to heathen nations: it was the peculiar privilege of the Church that the Prophets ever denounced the punishments which were at hand; but to other nations God made it known that he was their Judge, though he did not send Prophets to warn them. There was then included a condition, with regard to God's purpose, when he commanded the Ninevites to be terrified by so express a declaration. But Jonah was, so to speak, too literal a teacher; for he did not include what he ought to have done, -- that there was room for repentance, and that the city would be saved, if the Ninevites repented of their wickedness. Since then Jonah had learned only one half of his office, it is no wonder that his mind was still in doubt, and could not feel assured as to the issue; for he had nothing but the event, God had not yet made known to him what he would do. Let us now proceed -Jonah 4:6-8. 6. And the Lord God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd. 7. But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered. 8. And it came to pass, when the sun did arise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished in himself to die, and said, “It is better for me to die than to live.” Before I proceed to treat on the contents of these verses, I will say a few things on the word qyqyvn, kikiun; for there were formerly some disputes respecting this word. Some render it, a gourd; (eucurbitam) others think it to have been a cucumber. Free conjectures are commonly made respecting obscure and unknown things. However, the first rendering has been the received one: and Augustine says, that a tumult arose in some church, when the Bishop rend the new interpretation of Jerome, who said that it was the ivy. Those men were certainly thoughtless and foolish who were so offended for a matter so trifling; for they ought to have more carefully inquired which version was the best and most correct. And Augustine did not act so very wisely in this affair; for superstition so possessed him, that he was unwilling that the received version of the Old Testament should be changed. He indeed willingly allowed Jerome to translate the New Testament from the Greek original; but he would not have the Old Testament to be touched; for he entertained a suspicion of the Jews, -- that as they were the most inveterate enemies of the faith, they would have tried to falsify the Law and the Prophets. As then Augustine had this suspicion, he preferred retaining the common version. And Jerome relates that he was traduced at Rome, because he had rendered it ivy instead of gourd; but he answered Augustine in a very severe and almost an angry manner; and he inveighed in high displeasure against some Cornelius and another by the name of Asinius Polio, who had accused him at Rome as one guilty of sacrilege, because he had changed this word. I cannot allege in excuse, that they peevishly rejected what was probable. But as to the thing itself, I would rather retain in this place the word gourd, or cucumber, than to cause any disturbance by a thing of no moment. Jerome himself confesses, that it was not ivy; for he says, that it was a kind of a shrub, and that it grows everywhere in Syria; he says that it was a shrub supported by its own stem, which is not the case with ivy; for the ivy, except it cleaves to a wall or to a tree, creeps on the ground. It could not then have been the ivy; and he ought not to have so translated it. He excuses himself and says, that if he had put down the Hebrew word, many would have dreamt it to have been a beast or a serpent. He therefore wished to put down something that was known. But he might also have caused many doubts: "Why! Ivy is said to have ascended over the head of Jonah, and to have afforded him a shade; how could this have been?" Now I wonder why Jerome says in one place that the shrub was called in his time Cocoon in the Syrian language; and he says in another place in his Commentaries, that it was called in the same language Elektra; which we see to be wholly different from Theas word qyqyvn, kikiun. Now when he answered Augustine I doubt not but that he dissembled; for he knew that Augustine did not understand Hebrew: he therefore trifled with him as with a child, because he was ignorant. It seems to have been a new gloss, I know not what, invented at the time for his own convenience: I doubt not but that he at the moment formed the word, as there is some affinity between qyqyvn, kikiun, and cicion. However it may have been, whether it was a gourd or a shrub, it is not necessary to dispute much how it could have grown so soon into so great a size. Jerome says, that it was a shrub with many leaves, and that it grew to the size of a vine. Be it so; but this shrub grows not in one day, nor in two, nor in three days. It must have therefore been something extraordinary. Neither the ivy, nor the gourd, nor any shrub, nor any tree, could have grown so quickly as to afford a cover to the head of Jonah: nor did this shrub alone give shelter to Jonah's head; for it is more probable, that it was derived also from the booth which he had made for himself. Jonah then not only sheltered himself under the shrub, but had the booth as an additional cover, when he was not sufficiently defended from the heat of the sun. Therefore God added this shrub to the shade afforded by the booth: for in those regions, as we know, the sun is very hot; and further, it was, as we shall see, an extraordinary heat. I wished to say thus much of the word ivy; and I have spoken more than I intended; but as there have been contentions formerly on the subject, I wished to notice what may be satisfactory even to curious readers. I come now to what is contained in this passage. Jonah tells us that a gourds or a cucumber, or an ivy, was prepared by the Lord. There is no doubt but that this shrub grew in a manner unusual, that it might be a cover to the booth of Jonah. So I view the passage. But God, we know, approaches nature, whenever he does anything beyond what nature is: this is not indeed always the case; but we generally find that God so works, as that he exceeds the course of nature, and yet from nature he does not wholly depart. For when in the desert he intended to collect together a great quantity of quails, that he might give meat to the people, he raised wind from the east, (Numbers 11:31.) How often the winds blew without bringing such an abundance of birds? It was therefore a miracle: but yet God did not wholly cast aside the assistance of nature; therefore he made use of the wind; and yet the wind could not of itself bring these birds. So also in this place, God had chosen, I have no doubt, an herb, which soon ascended to a great height, and yet far surpassed the usual course of nature. In this sense, then, it is that God is said to have prepared the qyqyvn, kikiun, and to have made it to ascend over Jonah's head, that it might be for a shade to his head and free him from his distress. But it is said afterwards that a worm was prepared. We see here also, that what seemed to happen by chance was yet directed by the hidden providence of God. Should anyone say, that what is here narrated does not commonly happen, but what once happened; to this I answer, -- that though God then designed to exhibit a wonderful example, worthy of being remembered, it is yet ever true that the gnawing even of worms are directed by the counsel of God, so that neither a herb nor a tree withers independently of his purpose. The same truth is declared by Christ when he says, that without the Father's appointment the sparrows fall not on the ground, (Matthew 10:29.) Thus much as to the worm. It is now added, that when the sun arose the day following, a wind was prepared. We here learn the same thing, -- that winds do not of themselves rise, or by chance, but are stirred up by a Divine power. There may indeed be found causes in nature why now the air is tranquil, and then it is disturbed by winds; but God's purpose regulates all these intermediate causes; so that this is ever true -- that nature is not some blind impulse, but a law settled by the will of God. God then ever regulates by his own counsel and hand whatever happens. The only difference is, that his works which flow in the usual course have the name of nature; and they are miracles and retain not the name of nature, when God changes their wonted course; but yet they all proceed from God as their author. Therefore with regard to this wind, we must understand that it was not usual or common; and yet that winds are daily no less stirred up by God's providence than this wind of which Jonah speaks. But God wrought then, so to speak, beyond the usual course of nature, though he daily preserves the regular order of nature itself. Let us now see why this whole narrative has been set down. Jonah confesses that he rejoiced with great joy, when he was sheltered from the extreme heat of the sun: but when the shrub withered, he was touched with so much grief that he wished to die. There is nothing superfluous here; for Jonah shows, with regard to his joy and his grief, how tender he was and how susceptible of both. Jonah here confesses his own sensibility, first by saying that he greatly rejoiced, and then by saying that he was so much grieved for the withered shrub, that through weariness of life he instantly desired death. There is then here an ingenuous confession of weakness; for Jonah in a very simple manner has mentioned both his joy and his grief.

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But he has distinctly expressed the vehemence of both feelings that we might know that he was led away by his strong emotions, so that in the least things he was either inflamed with anger, or elated with joy beyond any bounds. This then was the case with him in his grief as well as in his joy. But he does not say that he prayed as before; but he adopts the word sol, shall, which signifies to desire or wish. He desired, it is said, for his soul that he might die. It is therefore probable that Jonah was so overwhelmed with grief that he did not lift up his heart to God; and yet we see that he was not neglected by God: for it immediately follows -Jonah 4:9. And God said to Jonah, Do you do well to be angry for the gourd? And he said, I do well to be angry, even unto death. We see here that God had concealed himself for a time, but did not yet forsake his servant. He often looks on us from behind; that is, though we think that he has forgotten us, he yet observes how we go on, that he may in due time afford help: and Therefore it is that he recovers and raises up the falling, before we perceive that he is near. This was his manner with Jonah, when he began to address him: for, as we have said, grief had so oppressed the mind of the holy Prophets that it could no longer be raised up to God. Therefore he desired to die; and still God did not forsake him. This was no common example of the invaluable mercy of God, with which he favors his own people, even when they precipitate themselves into ruin: such was the case with Jonah, who rushed headlong into a state of despair, and cared not for any remedy. God then did not wait until he was sought, but anticipated miserable Jonah, who was now seeking destruction to himself. He says, “Do you do well that thou art thus angry for the gourd?” As though he had said, that he was too violently disturbed for a matter so trifling. And we must ever bear that in mind, of which we spoke more fully yesterday, -- that God did not merely reprove his servant, because he did not patiently bear the withering of the gourd -- what then? But because he became angry; for in anger there is ever an excess. Since then Jonah was thus grieved beyond measure, and without any restraint, it was justly condemned by God as a fault. I will now not repeat what I said yesterday respecting the enhancing of the crime, inasmuch as Jonah not only murmured on account of the withering of the shrub, but also disregarded himself, and boiled over with displeasure beyond all due limits. And the answer of Jonah confirms this, I do well, he says, in being angry even to death. We here see how obstinately the holy Prophet repelled the admonition of God, by which he ought to have been restored to a right mind. He was not ignorant that God spoke. Why then was he not smitten with shame? Why was he not moved by the authority of the speaker, so as immediately to repress the fierceness of his mind? But thus it commonly happens, when the minds of men are once blinded by some wrong feeling; though the Lord may thunder and fulminate from heaven, they will not hear, at least they will not cease violently to resist, as Jonah does here. Since then we find such an example of perverseness in this holy man, how much more ought every one of us to fear? Let us therefore learn to repress in time our feelings, and instantly at the beginning to bridle them, lest if they should burst forth to a greater extent, we become at last altogether obstinate. I do well, he says, in being angry even to death. God charged his servant Jonah with the vice of anger; Jonah now indulges himself in his own madness, so that he says that desperation is not a vice: I do not sin, he says, though I am despairing; though I abandon myself to death as with mad fury, I do not yet sin. Who could have thought that the holy Prophet could have been brought into this state of mind? But let us be reminded, as I have already said, by this remarkable example, how furious and unreasonable are the passions of our flesh. There is, therefore, nothing better than to restrain them, before they gather more strength than they ought; for when any one feeds his vices, this obstinacy and hardness always follow. But to be angry, or to be in a fume even to death, is to feel such a weariness of life, as to give ourselves up of our own accord to death. It was not indeed the design of Jonah to lay violent hands on himself; but though he abstained from violence, he yet, as to the purpose of his mind, procured death to himself; for he submitted not to God, but was carried away by a blind impulse, so that he wished to throw away his life. It now follows -Jonah 4:10-11. 10. Then said the Lord, you have had pity on the gourd, for which you have not labored, neither made it grow; which came up in a night, and perished in a night: 11. And should not I spare Nineveh, that great city, wherein are more than one hundred and twenty thousand persons that cannot discern between their right hand and their left hand; and also much cattle? Here God explains the design he had in suddenly raising up the gourd, and then in causing it to perish or wither through the gnawing of a worm; it was to teach Jonah that misconduct towards the Ninevites was very inhuman. Though we find that the holy Prophet had become a prey to dreadful feelings, yet God, by this exhibition, does in a manner remind him of his folly; for, under the representation of a gourd, he shows how unkindly he desired the destruction of so populous a city as Nineveh. Yet this comparison may appear ill suited for the purpose. Jonah felt sorry for the gourd, but he only regarded himself: Therefore he was displeased, because the relief with which he was pleased was taken away from him. As then this inconvenience had driven Jonah to anger, the similitude may not seem appropriate when God thus reasons, You would spare the gourd, should I not spare this great city? No, but he was not concerned for the gourd itself: if all the gourds of the world withered, he would not have been touched with any grief; but as he felt the greatest danger being scorched by the extreme heat of the sun, it was on this account that he was angry. To this I answer, -- that though Jonah consulted his own advantage, yet this similitude is most suitable: for God preserves men for the purpose for which he has designed them. Jonah grieved for the withering of the gourd, because he was deprived of its shade: and God does not create men in vain; it is then no wonder that he wishes them to be saved. We therefore see that Jonah was not unsuitably taught by this representation, how inhumanely he conducted himself towards the Ninevites. He was certainly but one individual; since then he made such an account of himself and the gourd only, how was it that he cast aside all care for so great and so populous a city? Ought not this to have come to his mind, that it was no wonder that God, the Creator and Father, had a care for so many thousands of men? Though indeed the Ninevites were alienated from God, yet as they were men, God, as he is the Father of the whole human race, acknowledged them as his own, at least to such an extent as to give them the common light of day, and other blessings of earthly life. We now then understand the import of this comparison: "You would spare," he says, "the gourd, and should I not spare this great city?" It therefore appears how frivolous is the gloss of Jerome, -- that Jonah was not angry on account of the deliverance of the city, but because he saw that his own nation would, through its means, be destroyed: for God repeats again that Jonah's feeling was quite different, -- that he bore with indignity the deliverance of the city from ruin. And less to be endured it is still, that Jerome excuses Jonah by saying that he nobly and courageously answered God, that he had not sinned in being angry even to death. That man dared, without any shame or discernment, to invent a pretense that he might excuse so disgraceful an obstinacy. But it is enough for us to understand the real meaning of the Prophet. Here then he shows, according to God's representation, that his cruelty was justly condemned for having anxiously desired the destruction of a populous city. But we ought to notice all the parts of the similitudes when he says, “You would have spared,” etc. There is an emphasis in the pronoun 'th, ate, for God compares himself with Jonah; "Who are you? Doubtless a mortal man is not so inclined to mercy as I am. But you take to yourself this right -- to desire to spare the gourd, even you who are made of clay. Now this gourd is not your work, you have not labored for it, it has not proceeded from your culture or toil; and further, you have not raised it up, and further still, it was the daughter of a night, and in one night it perished; it was an evanescent shrub or herb. If then you regard the nature of the gourd, if you regard yourself, and join together all the other circumstances, you will find no reason for your hot displeasure. But should not I, who am God, in whose hand are all things, whose prerogative and whose constant practice it is mercifully to bear with men -- should not I spare them, though they were worthy of destruction? And should not I spare a great city? The matter here is not concerning a little plant, but a large number of people. And, in the last place, it is a city, in which there are a hundred and twenty thousand men who know not how to distinguish between their right hand and the left." We now then see how emphatically all the parts of this comparison are. And though God's design was to reprove the foolish and sinful grief of Jonah, we may yet further collect a general instruction by reasoning in this manner, "We feel for one another, and so nature inclines us, and yet we are wicked and cruel. If then men are inclined to mercy through some hidden impulse of nature, what may not be hoped from the inconceivable goodness of God, who is the Creator of the whole world, and the Father of us all? And will not he, who is the fountain of all goodness and mercy spare us?" Now as to the number, Jonah mentions here twelve times ten thousand men, and that is as we have said, one hundred and twenty thousand. God shows here how paternally he cares for mankind. Every one of us is cherished by him with singular care: but yet he records here a large number that it might be more manifest that he so much regards mankind that he will not inconsiderately fulminate against any one nation. And what he adds, that they could not distinguish between the right hand and the left, is to be referred, I have no doubt, to their age; and this opinion has been almost universally received. Someone, however has expressed a fear lest the city should be made too large by allowing such a number of men: he has, therefore, promiscuously included the old, as well as those of middle age and infants. He says that these could not distinguish between the right hand and the left, because they had not been taught in the school of God, nor understood the difference between right and wrong; for the unbelieving, as we know, went astray in their errors. But this view is too strained; and besides, there is no reason for this comment; for that city, we know, was not only like some great cities, many of which are at this day in Europe, but it surpassed most of the principal cities at this day. We know that in Paris there are more than four hundred thousand souls: the same is the case with other cities. I therefore reject this comment, as though Jonah was here speaking of all the Ninevites. But God, on the contrary, intended to show, that though there was the just reason for destroying entirely the

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whole city, there were yet other reasons which justified the suspension of so dreadful a vengeance; for many infants were there who had not, by their own transgressions, deserved such a destruction. God then shows here to Jonah that he had been carried away by his own merciless zeal. Though his zeal, as it has been said, arose from a good principle, yet Jonah was influenced by a feeling far too vehement. This God proved, by sparing so many infants hitherto innocent. And to infants he adds the brute animals. Oxen were certainly superior to shrubs. If Jonah justly grieved for one withering shrub, it was far more deplorable and cruel for so many innocent animals to perish. Therefore see how apposite are all the parts of this similitude, to make Jonah to loathe his folly, and to be ashamed of it; for he had attempted to frustrate the secret purpose of God, and in a manner to overrule it by his own will, so that the Ninevites might not be spared, who yet labored by true repentance to anticipate the divine judgment. Prayer. Grant, Almighty God, that as you have, in various ways, testified, and daily continues to testify, how dear and precious to you are mankind, and as we enjoy daily so many and so remarkable proofs of Your goodness and favor, -- O grant, that we may learn to rely wholly on Your goodness, many examples of which You set before us, and which You would have us continually to experience, that we may not only pass through our earthly course, but also confidently aspire to the hope of that blessed and celestial life which is laid up for us in heaven, through Christ our Lord. Amen.

Calvin's Preface to Micah Among the Minor Prophets, Micah comes next, who is commonly called Micaiah. But he was the second, as they say, of this name; for the first was the Micaiah who had a contest with the wicked king Ahab; and he then exercised his Prophetic office. But the second was in the same age with Isaiah, perhaps a little later: at least Isaiah had been performing his office some years before Micah had been called. It appears then that he was added to Isaiah, that he might confirm his doctrine; for that holy man had to do with ungodly men, with men of hardened neck, yea, and so wicked, that they were wholly irreclaimable. That their doctrine therefore might be more entitled to credit, it pleased God that Isaiah and Micah should deliver their message at the same time, as it were, with one mouth, and avow their consent, that all the disobedient might be proved guilty. But I will now come to his words: for the contents of this Book suggest what is useful for our instruction. Chapter 1 Lecture Eighty-first Micah 1:1 1. The word of the LORD that came to Micah the Morasthite in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem. This inscription, in the first place, shows the time in which Micah lived, and during which God employed his labors. And this deserves to be noticed: for at this day his sermons would be useless, or at least frigid, except his time were known to us, and we be thereby enabled to compare what is alike and what is different in the men of his age, and in those of our own: for when we understand that Micah condemned this or that vice, as we may also learn from the other Prophets and from sacred history, we are able to apply more easily to ourselves what he then said, inasmuch as we can view our own life as it were in a mirror. This is the reason why the Prophets are wont to mention the time in which they executed their office. But how long Micah followed the course of his vocation we cannot with certainty determine. It is, however, probable that he discharged his office as a Prophet for thirty years: it may be that he exceeded forty years; for he names here three kings, the first of whom, that is Jotham, reigned sixteen years; and he was followed by Ahab, who also reigned as many years. If then Micah was called at the beginning of the first reign, he must have prophesied for thirty-two years, the time of the two kings. Then the reign of Hezekiah followed, which continued to the twenty-ninth year: and it may be, that the Prophet served God to the death, or even beyond the death, of Hezekiah. We hence see that the number of his years cannot with certainty be known; though it be sufficiently evident that he taught not for a few years, but that he so discharged his office, that for thirty years he was not wearied, but constantly persevered in executing the command of God. I have said that he was contemporary with Isaiah: but as Isaiah began his office under Uzziah, we conclude that he was older. Why then was Micah joined to him? That the Lord might thus break down the stubbornness of the people. It was indeed enough that one man was sent by God to bear witness to the truth; but it pleased God that a testimony should be borne by the mouth of two, and that holy Isaiah should be assisted by this friend and, as it were, his colleague. And we shall hereafter find that they adopted the very same words; but there was no emulation between them, so that one accused the other of theft, when he repeated what had been said. Nothing was more gratifying to each of them than to receive a testimony from his colleague; and what was committed to them by God they declared not only in the same sense and meaning, but also in the same words, and, as it were, with one mouth. Of the expression, that the word was sent to him, we have elsewhere reminded you, that it ought not to be understood of private teaching, as when the word of God is addressed to individuals; but the word was given to Micah, that he might be God's ambassador to us. It means then that he came furnished with commands, as one sustaining the person of God himself; for he brought nothing of his own, but what the Lord commanded him to proclaim. But as I have elsewhere enlarged on this subject, I now only touch on it briefly. This vision, he says, was given him against two cities Samaria and Jerusalem. It is certain that the Prophet was specifically sent to the Jews; and Maresah, from which he arose, as it appears from the inscription, was in the tribe of Judah: for Morasthite was an appellative, derived from the place Maresah. [61] But it may be asked, why does he say that visions had been given him against Samaria? We have said elsewhere, that though Hosea was specifically and in a peculiar manner destined for the kingdom of Israel, he yet by the way mingled sometimes those things which referred to the tribe or kingdom of Judah: and such was also the case with our Prophet; he had a regard chiefly to his own kindred, for he knew that he was appointed for them; but, at the same time, he overlooked not wholly the other part of the people; for the kingdom of Israel was not so divided from the tribe of Judah that no connection remained: for God was unwilling that his covenant should be abolished by their defection from the kingdom of David. We hence see, that though Micah spent chiefly his labors in behalf of the Jews, he yet did not overlook or entirely neglect the Israelites. But the title must be restricted to one part of the book; for threatenings only form the discourse here. But we shall find that promises, full of joy, are also introduced. The inscription then does not include all the contents of the book; but as his purpose was to begin with threatenings, and to terrify the Jews by setting before them the punishment that was at hand, this inscription was designedly given. There is, at the same time, no doubt but that the Prophet was ill received by the Jews on this account; for they deemed it a great indignity, and by no means to be endured, to be tied up in the same bundle with the Israelites; for Samaria was an abomination to the kingdom of Judah; and yet the Prophet here makes no difference between Samaria and Jerusalem. This was then an exasperating sentence: but we see how boldly the Prophet performs the office committed to him; for he regarded not what would be agreeable to men, nor endeavored to draw them by smooth things: though his message was disliked, he yet proclaimed it, for he was so commanded, nor could he shake off the yoke of his vocation. Let us now proceed -Micah 1:2 2. Hear, all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple. The Prophet here rises into an elevated style, being not content with a simple and calm manner of speaking. We hence may learn, that having previously tried the disposition of the people, he knew the stubbornness of almost all classes: for except he was persuaded that the people would be rebellious and obstinate, he would certainly have used some mildness, or have at least endeavored to lead them of their own accord rather than to drive them thus violently. There is then no doubt but that the obstinacy of the people and their wickedness were already fully known to him, even before he began to address one word to them. But this difficulty did not prevent him from obeying God's command. He found it necessary in the meantime to add vehemence to his teaching; for he saw that he addressed the deaf, yea, stupid men, who were destitute of every sense of religion, and who had hardened themselves against God, and had not only fallen away through want of thought, but had also

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become immersed in their sins, and were wickedly and abominably obstinate in them. Since then the Prophet saw this, he makes here a bold beginning, and addresses not only his own nation, for whom he was appointed a Teacher; but he speaks to the whole world. For what purpose does he say, Hear, all ye people? It was not certainly his object to proclaim indiscriminately to all the truth of God for the same end: but he summons here all nations as witnesses or judges, that the Jews might understand that their impiety would be made evident to all, except they repented, and that there was no reason for them to hope that they could conceal their baseness, for God would expose their hidden crimes as it were on an open stage. We hence see how emphatical are the words, when the Prophet calls on all nations and would have them to be witnesses of the judgment which God had resolved to bring on his people. He afterwards adds, Let also the earth give ear and its fullness We may take the earth, by metonymy, for its inhabitants; but as it is added and its fullness, the Prophet, I doubt not, meant here to address the very earth itself, though it be without reason. He means that so dreadful would be the judgment of God, as to shake created things which are void of sense; and thus he more severely upbraids the Jews with their stupor, that they heedlessly neglected the word of God, which yet would shake all the elements by its power. He then immediately turns his discourse to the Jews: after having erected God's tribunal and summoned all the nations, that they might form as it were a circle of a solemn company, he says, There will be for me the Lord Jehovah against you for a witness -- the Lord from the temple of his holiness. By saying that God would be as a witness for him, he not only affirms that he was sent by God, but being as it were inflamed with zeal, he appeals here to God, and desires him to be present, that the wickedness and obstinacy of the people might not be unpunished; as though he said, "Let God, whose minister I am, be with me, and punish your impiety; let him prove that he is the author of this doctrine, which I declare from his mouth and by his command; let him not suffer you to escape unpunished, if ye do not repent." We now then perceive the meaning of the Prophet, when he says that God would be for him a witness; as though he had said, that there was no room here to trifle; for if the Jews thought to elude God's judgment they greatly deceived themselves; inasmuch as when he has given a command to his servants to treat with his people, he is at the same time present as a judge, and will not suffer his word to be rejected without immediately undertaking his own cause. Nor is this addition superfluous, The Lord from the temple of his holiness: for we know how thoughtlessly the Jews were wont to boast that God dwelt in the midst of them. And this presumption so blinded them that they despised all the Prophets; for they thought it unlawful that anything should be said to their disgrace, because they were the holy people of God, his holy heritage and chosen nation. Inasmuch then as the Lord had adopted them, they falsely boasted of his favors. Since then the Prophet knew that the people insolently gloried in those privileges, with which they had been honored by God, he now declares that God would be the avenger of impiety from his temple; as though he said, Ye boast that God is bound to you, and that he has so bound up his faith to you as to render his name to you a sport: he indeed dwells in his temple; but from thence he will manifest himself as an avenger, as he sees that you are perverse in your wickedness. We hence see that the Prophet beats down that foolish arrogance, by which the Jews were inflated; yea, he turns back on their own heads what they were wont boastingly to bring forward. After having made this introduction, to awaken slumbering men with as much vehemence as he could, he subjoins Micah 1:3-4 3. For, behold, the Lord cometh forth out of his place, and will come down, and tread upon the high places of the earth. 4. And the mountains shall be molten under him, and the valleys shall be cleft, as wax before the fire, and as the waters that are poured down a steep place. The Prophet pursues the same subject; and he dwells especially on this -- that God would be a witness against his people from his sanctuary. He therefore confirms this, when he says that God would come from his place. Some interpreters do at the same time take this view -- that the temple would hereafter be deprived of God's presence, and would hence become profane, according to what Ezekiel declares. For as the Jews imagined that God was connected with them as long as the temple stood, and this false imagination proved to them an allurement, as it were, to sin, as on this account they took to themselves greater liberty, -- this was the reason why the Prophet Ezekiel declares that God was no longer in the temple; and the Lord had shown to him by a vision that he had left his temple, so that he would no longer dwell there. Some, as I have said, give a similar explanation of this passage; but this sense does not seem to suit the context. I therefore take another view of this sentence -- that God would go forth from his place. But yet it is doubted what place the Prophet refers to: for many take it to be heaven, and this seems probable, for immediately after he adds, Descend shall God, and he will tread on the high places of the earth. This descent seems indeed to point out a higher place: but as the temple, we know, was situated on a high and elevated spot, on mount Zion, there is nothing inconsistent in saying that God descended from his temple to chastise the whole of Judea as it deserved. Then the going forth of God is by no means ambiguous in its meaning, for he means that God would at length go forth, as it were, in a visible form. With regard then to the place, I am inclined to refer it to the temple; and this clause, I have no doubt, has proceeded from the last verse. But why is going forth here ascribed to God? Because the Jews had abused the forbearance of God in worshipping him with vain ceremonies in the temple; and at the same time they thought that they had escaped from his hand. As long then as God spared them, they thought that he was, as it were, bound to them, because he dwelt among them. Besides, as the legal and shadowy worship prevailed among them, they imagined that God rested in their temple. But now the Prophet says, "He will go forth: ye have wished hitherto to confine God to the tabernacle, and ye have attempted to pacify him with your frivolous puerilities: but ye shall know that his hand and his power extend much farther: he shall therefore come and show what that majesty is which has been hitherto a derision to you." For when hypocrites set to sale their ceremonies to God, do they not openly trifle with him, as though he were a child? And do they not thus rob him of his power and authority? Such was the senselessness of that people. The Prophet therefore does not say without reason that God would go forth, that he might prove to the Jews that they were deluded by their own vain imaginations, when they thus took away from God what necessarily belonged to him, and confined him to a corner in Judea and fixed him there, as though he rested and dwelt there like a dead idol. The particle, Behold, is emphatical: for the Prophet intended here to shake off from the Jews their torpidity, inasmuch as nothing was more difficult to them than to be persuaded and to believe that punishment was nigh at hand, when they flattered themselves that God was propitious to them. Hence that they might no longer cherish this willfulness, he says, Behold, come shall the Lord, forth shall he go from his place. Isaiah has a passage like this in an address to the people, Isaiah 26; but the object of it is different; for Isaiah intended to threaten the enemies of the Church and heathen nations: but here Micah denounces war on the chosen people, and shows that God thus dwelt in his temple, that the Jews might perceive that his hand was opposed to them, as they had so shamefully despised him, and, by their false imaginations reduced, as it were, to nothing his power. He shall tread, he says, on the high places of the earth. By the high places of the earth I do not understand superstitious places, but those well fortified. We know that fortresses were then fixed, for the most part, on elevated situations. The Prophet then intimates, that there would be no place into which God's vengeance would not penetrate, however well fortified it might be: "No enclosures," he says, "shall hinder God from penetrating into the inmost parts of your fortresses; he shall tread on the high places of the earth." At the same time, I doubt not but that he alludes, by this kind of metaphor, to the chief men, who thought themselves exempted from the common lot of mankind; for they excelled so much in power, riches, and authority, that they would not be classed with the common people. The Prophet then intimates, that those, who were become proud through a notion of their own superiority would not be exempt from punishment. And he afterwards adds, that this going forth of God would be terrible, Melt, he says, shall the mountains under him. It hence appears, that the Prophet did not speak in the last verse of the departure of God, as though he was going to forsake his own temple, but that he, on the contrary, described his going forth from the temple, that he might ascend his tribunal and execute punishment on the whole people, and thus, in reality, prove that he would be a judge, because he had been very daringly despised. Hence he says, Melt shall the mountains under him, the valleys shall be rent, or cleave, as wax before the fire, as waters rolling into a lower place. The Prophets do not often describe God in a manner so awful; but this representation is to be referred to the circumstance of this passage, for he sets forth God here as the judge of the people: it was therefore necessary that he should be exhibited as furnished and armed with powers that he might stake such vengeance on the Jews as they deserved. And other similar passages we shall hereafter meet with, and like to those which we found in Hosea. God then is said to melt the mountains, and he is said to strike the valleys with such terror that they cleave under him; in short, he is said so to terrify all elements, that the very mountains, however stony they may be, melt like wax or like waters which flow, -- because he could not otherwise produce a real impression on a people so obstinate, and who, as it has been said, so flattered themselves even in their vices. We may further easily learn what application to make of this truth in our day. We find the Papists boasting of the title Church, and, in a manner, with vain confidence, binding God to themselves, because they have baptism, though they have adulterated it with their superstitions; and then, they think that they have Christ, because they

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still retain the name of a Church. Had the Lord promised that his dwelling would be at Rome, we yet see how foolish and frivolous would be such boasting: for though the temple was at Jerusalem, yet the Lord went forth thence to punish the sins of the people, yea, even of the chosen people. We further know, that it is folly to bind God now to one place, for it is his will that his name should be celebrated without any difference through the whole world. Wheresoever, then, the voice of the Gospel sounds, God would have us to know that he is present there. What the Papists then proudly boast of -- that Christ is joined to them -- will turn out to their own condemnation; -- why so? Because the Lord will prove that he is the avenger of so impious and shameful a profanation, as they not only presumptuously lay claim to his name, but also tear it in pieces, and contaminate it with their sacrilegious abominations. Again, since God is said to melt the mountains with his presence, let us hence learn to rouse up all our feelings whenever God comes forth not that we may flee to a distance from him, but that we may reverently receive his word, so that he may afterwards appear to us a kind and reconciled Father. For when we become humble, and the pride and height of our flesh is subdued, he then immediately receives us, as it were, into his gentle bosom, and gives us an easy access to him, yea, he invites us to himself with all possible kindness. That the Lord then may thus kindly receive us, let us learn to fear as soon as he utters his voice: but let not this fear make us to flee away but only humble us, so that we may render true obedience to the word of the Lord. It follows -Micah 1:5 5. For the transgression of Jacob is all this, and for the sins of the house of Israel. What is the transgression of Jacob? Is it not Samaria? And what are the high places of Judah? Are they not Jerusalem? The Prophet teaches, in this verse, that God is not angry for nothing; though when he appears rigid, men expostulate with him, and clamor as though he were cruel. That men may, therefore, acknowledge that God is a just judge, and that he never exceeds moderation in punishments, the Prophet here distinctly states that there was a just cause, why God denounced so dreadful a judgment on his chosen people, -- even because not only a part of the people, but the whole body had, through their impiety, fallen away; for by the house of Jacob, and by the house of Israel, he means that impiety had everywhere prevailed, so that no part was untainted. The meaning then is, -- that the contagion of sin had spread through all Israel, that no portion of the country was free from iniquity, that no corner of the land could bring an excuse for its defection; the Lord therefore shows that he would be the judge of them all, and would spare neither small nor great. We now then understand the Prophet's object in this verse: As he had before taught how dreadful would be God's vengeance against all the ungodly, so now he mentions their crimes, that they might not complain that they were unjustly treated, or that God employed too much severity. The Prophet then testifies that the punishment, then near at hand, would be just. He now adds, What is the wickedness of Jacob? The Prophet, no doubt, indirectly reproves here the hypocrisy which ruled dominant among the people. For he asks not for his own satisfaction or in his own person; but, on the contrary, he relates, by way of imitation, (mimetikos, -- imitatively) what he knew to be ever on their lips, "Oh! what sort of thing is this sin? Why! You assume here a false principle, -- that we are wicked men, ungodly and perfidious: you do us a grievous wrong." Inasmuch, then, as hypocrites thought themselves pure, having wiped, as it were, their mouths, whenever they eluded reproofs by their sophistries, the Prophet borrows a question, as it were, from their own lips, "Of what kind is this wickedness? Of what sort is that transgression?" As though he said, "I know what you are wont to do, when any one of the Prophets severely reproves you; ye instantly contend with him, and are ready with your objections: but what do you gain? If you wish to know what your wickedness is, it is Samaria; and where your high places are, they are at Jerusalem." It is the same as if he had said, "I do not here contend with the common people, but I attack the first men: my contest then is with the princes themselves, who surpass others in dignity, and are, therefore, unwilling to be touched." But it sometimes happens that the common people become degenerated, while some integrity remains among the higher orders: but the Prophet shows that the diseases among the people belonged to the principal men; and hence he names the two chief cities, Jerusalem and Samaria, as he had said before, in the first verse, that he proclaimed predictions against these: and yet it is certain, that the punishment was to be in common to the whole people. But as they thought that Jerusalem and Samaria would be safe, though the whole country were destroyed, the Prophet threatens them by name: for, relying first on their strength, they thought themselves unassailable; and then, the eyes of nearly all, we know, were dazzled with empty splendor, powers and dignity: thus the ungodly wholly forget that they are men, and what they owe to God, when elevated in the world. So great an arrogance could not be subdued, except by sharp and severe words, such as the Prophet, as we see, here employs. He then says, that the wickedness of Israel was Samaria; the fountain of all iniquities was the royal city, which yet ought to have ruled the whole land with wisdom and justice: but what any more remains, when kings and their counselors tread under foot all regard for what is just and right, and having cast away every shame, rise up in rebellion against God and men? When therefore kings thus fall from their dignity, an awful ruin must follow. This is the reason why the Prophet says that the wickedness of Israel was Samaria, that thence arose all iniquities. But we must at the same time bear in mind, that the Prophet speaks not here of gross crimes; but, on the contrary, he directs his reproof against ungodly and perverted forms of worship; and this appears more evident from the second clause, in which he mentions transgressions in connection with the high places. We hence see, that all sins in general are not here reproved, but their vicious modes of worship, by which religion had been polluted among the Jews as well as the Israelites. But it might seem very unjust, that the Prophet should charge with sin those forms of worship in which the Jews laboriously exercised themselves with the object of pacifying God. But we see how God regards as nothing whatever men blend with his worship out of their own heads. And this is our principal contest at this day with the Papists; we call their perverted and spurious modes of worship abominations: they think that what is heavenly is to be blended with what is earthly. We diligently labor, they say, for this end -- that God may be worshipped. True; but, at the same time, you profane his worship by your inventions; and it is therefore an abomination. We now then see how foolish and frivolous are those delusions, when men follow their own wisdom in the duty of worshipping God: for the Prophet here, in the name of God, fulminates, as it were, from heaven against all superstitions, and shows that no sin is more detestable, than that preposterous caprice with which idolaters are inflamed, when they observe such forms of worship as they have themselves invented. Now with regard to the high places, we must notice, that there was a great difference between the Jews and the Israelites at that time as to idolatry. The Israelites had so fallen, that they were altogether degenerated; nothing could be seen among them that had an affinity to the true and legitimate worship of God: but the Jews had retained some form of religion, they had not thus abandoned themselves; but yet they had a mixture of superstitions; such as one would find, were he to compare the gross Popery of this day with that middle course which those men invent, who seem to themselves to be very wise, fearing, forsooth, as they do, the offenses of the world; and hence they form for us a mixture, I know not what, from the superstitions of the Papacy and from the Reformation, as they call it. Something like this was the mixture at Jerusalem. We however see, that the Prophet pronounces the same sentence against the Jews and the Israelites and that is, that God will allow nothing that proceeds from the inventions of men to be joined to his word. Since then God allows no such mixtures, the Prophet here says that there was no less sin on the high places of Judea, than there was in those filthy abominations which were then dominant among the people of Israel. But the remainder we must defer until to-morrow. Prayer. Grant, Almighty God, that, since to a perverse, and in every way a rebellious people, you formerly show so much grace, as to exhort them continually to repentance, and to stretch forth your hand to them by your Prophets, -- O grant, that the same word may sound in our ears; and when we do not immediately profit by your teaching, O cast us not away, but, by your Spirit, so subdue all our thoughts and affections, that we, being humbled, may give glory to your majesty, such as is due to you, and that, being allured by your paternal favor, we may submit ourselves to you, and, at the same time, embrace that mercy which you offer and present to us in Christ, that we may not doubt but you will be a Father to us, until we shall at length enjoy that eternal inheritance, which has been obtained for us by the, blood of your onlybegotten Son. Amen. Lecture Eighty-second Micah 1:6 6. Therefore I will make Samaria as a heap of the field, and as plantings of a vineyard: and I will pour down the stones thereof into the valley, and I will discover the foundations thereof. Though Micah intended especially to devote his services to the Jews, as we have said yesterday, he yet, in the first place, passes judgment on Samaria; for it was his purpose afterwards to speak more fully against Jerusalem and the whole of Judea. And this state of the case ought to be borne in mind; for the Prophet does not begin with the Israelites, because he directs his discourse peculiarly to them; but his purpose was briefly to reprove them, and then to address more especially his own people,

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for it was for this purpose that he was called. Now, as he threatens destruction to Samaria and the whole kingdom of Israel on account of their corrupted forms of worship, we may hence learn how displeasing to God is superstition, and that he regards nothing so much as the true worship of his name. There is no reason here for men to advance this position -- that they do not designedly sin; for God shows how he is to be worshipped by us. Whenever, then, we deviate in any thing from the rule which he has prescribed, we manifest, in that particular, our rebellion and obstinacy. Hence the superstitious ever act like fools with regard to God, for they will not submit to his word, so as to be thereby alone made wise. And he says, I will set Samaria as an heap of the field, that is, such shall be the ruins that they shall differ nothing from the heaps of the fields: for husband men, we know, when they find stones in their fields, throw them into some corner, that they may not be in the way of the slough. Like such heaps then, as are seen in the fields, Samaria would be, according to what God declared. He then says, that the place would be empty, so that vines would be planted there; and, in the third place, that its stones would be scattered through the valley; as when one casts stones where there is a wide plain, they run and roll far and wide; so would be the scattering of Samaria according to what the Prophet says, it was to be like the rolling of stones in a wide field. He adds, in the fourth place, I will uncover her foundations, that is, I will entirely demolish it, so that a stone, as Christ says, may not remain on a stone (Matthew 24:2). We now perceive the import of the words; and we also perceive that the reason why the Prophet denounces on Samaria so severe a judgment was, because it had corrupted the legitimate worship of God with its own inventions; for it had devised, as we well know, many idols, so that the whole authority of the law had been abolished among the Israelites. It now follows -Micah 1:7 7. And all the graven images thereof shall be beaten to pieces, and all the hires thereof shall be burned with the fire, and all the idols thereof will I lay desolate: for she gathered it of the hire of an harlot, and they shall return to the hire of an harlot. The Prophet goes on with the same subject, and says, that the ruin of Samaria was at hand, so that its idols would be broken, and also, that its wealth would be destroyed which she had gathered by illegitimate means, and which she thought to be the reward of her idolatry. But God mentions idols here expressly by his Prophet, in order to confirm what we noticed yesterday -- that the cause of vengeance was, because Samaria had abandoned itself to ungodly forms of worship, and had departed from the Law. That the Israelites might then understand the cause for which God would so severely punish them, the Prophet here makes express mention of their graven images and idols. God is not indeed angry with stones and wood; but he observes the abuse and the perversion of them, when men pollute themselves by wickedly worshipping such things. This is the reason why God says here that the graven images of Samaria would be broken in pieces, and that its idols would be destroyed. With regard to the wages, the Prophet no doubt designed to stamp with disgrace all the wealth of Samaria. 'tnn, atanen, is properly a gift or a present. But as he twice repeats it, and says, that what Samaria possessed was the reward of an harlot, and then, that it would return to the reward of an harlot, he, in the first place, I have no doubt, upbraids the Israelites, because they, after the manner of harlots and strumpets, had heaped together their great riches: and this was done by Jeroboam, who constructed a new form of worship, in order to secure his own kingdom. The Israelites then began to flourish; and we also know how wealthy that kingdom became, and how proud they were on account of their riches. As, then, the Israelites despised the kingdom of Judah, and thought themselves in every way happy, and as they ascribed all this, as we have seen in Hosea, to their superstitions, Micah speaks here according to their view of things, when he says, Idolatry has been gainful to you, this splendor dazzles your eyes; but your rewards I have already doomed to the burning: they shall then be burnt, and thus perish. Hosea also, as we have seen, made use of the same comparison, -- that the children of Israel felicitated themselves in their impiety, like a harlot, who, while she gains many presents from those who admire her beauty, seems not conscious of her turpitude and baseness: such were the Israelites. The Prophets therefore does not say, without reason, Behold, your rewards, by burning, shall perish, or, be consumed with fire. Why so? Because ye have gathered them, he says, from the reward of a harlot, and all this shall return to the reward of an harlot. This last clause ought to be restricted to the gifts or wealth of Samaria; for it cannot properly be applied to idols or graven images. The import of the whole then is that God would be the avenger of idolatry with regard to the city of Samaria and the whole kingdom of Israel. Besides, as the Israelites boasted that their ungodly forms of worship turned out to their happiness and prosperity, God declares that the whole of this success would be evanescent, like that of the harlot, who amasses great wealth, which soon vanishes away: and we see that thus it commonly happens. Some explain the passage thus, -- that the gifts, with which the Israelites adorned their temples, would return to be the reward of a harlot, that is, would he transferred to Chaldea, and that the Babylonians would, in their turn, adorn with them their idols. But this view is not suitable to the place; for the Prophet does not say that what Samaria had gathered would be a prey or a spoil to enemies but that it would perish by fire. He speaks therefore, proverbially when he says that the produce, from the reward of a harlot, would return to be the reward of an harlot, that is, that it would become nothing; for the Lord sets a curse on such riches as strumpets gain by their baseness, while they prostitute themselves. Since, then, the whole of such wealth is under the curse of God, it must necessarily soon pass away like smoke: and this, in my view, is the real meaning of the Prophet. It now follows -Micah 1:8-9 8. Therefore I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls. 9. For her wound is incurable; for it is come unto Judah; he is come unto the gate of my people, even to Jerusalem. The Prophet here assumes the character of a mourner, that he might more deeply impress the Israelites; for we have seen that they were almost insensible in their torpidity. It was therefore necessary that they should be brought to view the scene itself, that, seeing their destruction before their eyes they might be touched both with grief and fear. Lamentations of this kind are everywhere to be met with in the Prophets, and they ought to be carefully noticed; for we hence gather how great was the torpor of men, inasmuch as it was necessary to awaken them, by this form of speech, in order to convince them that they had to do with God: they would have otherwise continued to flatter themselves with delusions. Though indeed the Prophet here addresses the Israelites, we ought yet to apply this to ourselves; for we are not much unlike the ancient people: for however God may terrify us with dreadful threatening, we still remain quiet in our filth. It is therefore needful that we should be severely treated, for we are almost void of feeling. But the Prophets sometimes assumed mourning, and sometimes they were touched with real grief: for when they spoke of aliens and also of the enemies of the Church, they introduce these lamentations. When a mention is made of Babylon or of Egypt, they sometimes say, Behold, I will mourn, and my bowels shall be as a timbrel. The Prophets did not then really grieve; but, as I have said, they transferred to themselves the sorrows of others, and ever with this object, that they might persuade men that God's threatenings were not vain, and that God did not trifle with men when he declared that he was angry with them. But when the discourse was respecting the Church and the faithful, then the Prophets did not put on grief. The representation here is then to be taken in such a way as that we may understand that the Prophet was in real mourning, when he saw that a dreadful ruin was impending over the whole kingdom of Israel. For though they had perfidiously departed from the Law, they were yet a part of the holy race, they were the children of Abraham, whom God had received into favor. The Prophet, therefore, could not refrain from mourning unfeignedly for them. And the Prophet does here these two things, -- he shows the fraternal love which he entertained for the children of Israel, as they were his kindred, and a part of the chosen people, -- and he also discharges his own duty; for this lamentation was, as it were, the mirror in which he sets before them the vengeance of God towards men so extremely torpid. He therefore exhibits to them this representation, that they might perceive that God was by no means trifling with men, when he thus denounced punishment on the wicked and such as were apostates. Moreover, he speaks not of a common lamentation, but says, I will wail and howl, and then, I will go spoiled The word 'nvsh, shulal, some take as meaning one out of his mind or insane, as though he said, "I shall be now as one not possessed of a sound mind." But as this metaphor is rather unnatural, I prefer the sense of being spoiled; for it was the custom with mourners, as it is well known, to tear and to throw away their garments from them. I will then go spoiled and naked; and also, I will make wailing, not like that of men, but like the wailing of dragons: I will mourn, he says, as the ostriches are wont to do. In short, the Prophet by these forms of speech intimates, that the coming evil would by no means be of an ordinary kind: for if he adopted the usual manner of men, he could not have set forth the dreadfulness of God's vengeance that was impending. He afterwards subjoins, that the wounds vault be grievous; but he speaks as of what was present, Grievous, he says, are the wounds. Grievous means properly full of grief; others render it desperate or incurable, but it is a meaning which suits not this place; for 'nvsh, anushe, means what we express in French by douloureuse. The

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wounds, then, are full of grief: for it came, (something is understood; it may suitably be referred to the enemy, or, what is more approved, to the slaughter) -- It came then, that is, the slaughter, to Judah; it has reached to the gate of my people, even to Jerusalem itself. He says first, to Judah, speaking of the land; and then he confines it to the cities; for when the gates are closed up against enemies, they are forced to stop. But the Prophet says, that the cities would be no hindrance to the enemies to approach the very gates and even the chief city of Judah, that is, Jerusalem; and this, we know, was fulfilled. It is the same then as though he said that the whole kingdom of Israel would be so laid waste, that their enemies would not he content with victory, but would proceed farther and besiege the holy city: and this Sennacherib did. For after having subverted the kingdom of Israel, as though it was not enough to draw the ten tribes into exile, he resolved to take possession of the kingdom of Judah; and Jerusalem, as Isaiah says, was left as a tent. We hence see that the threatening of the Prophet Micah were not in vain. It now follows -Micah 1:10 10. Declare ye it not at Gath, weep ye not at all: in the house of Aphrah roll thyself in the dust. The Prophet seems here to be inconsistent with himself: for he first describes the calamity that was to be evident to all; but now he commands silence, lest the report should reach the enemies. But there is here nothing contradictory; for the evil itself could not be hid, since the whole kingdom of Israel would be desolated, the cities demolished or burnt, the whole country spoiled and laid waste, and then the enemies would enter the borders of Judah: and when Jerusalem should have been nearly taken how could it have been concealed? No, this could not have been. There is no wonder then that the Prophet had referred here to a solemn mourning. But he now speaks of the feeling of those who were desirous of hiding their own disgrace, especially from their enemies and aliens: for it is an indignity which greatly vexes us, when enemies taunt us, and upbraid us in our misfortunes; when no hope remains, we at least wish to perish in secret, so that no reproach and disgrace should accompany our death; for dishonor is often harder to be borne, and wounds us more grievously, than any other evil. The Prophet then means that the Israelites would not only be miserable, but would also be subject to the reproaches and taunts of their enemies. We indeed know that the Philistine were inveterate in their hatred to the people of God; and we know that they ever took occasion to upbraid them with their evils and calamities. This then is the meaning of the Prophet, when he says, In Gath declare it not, by weeping weep not; as though he said, "Though extreme evils shall come upon you, yet seek to perish in silence; for you will find that your enemies will gape for the opportunity to cut you with their taunts, when they shall see you thus miserable. He then forbids the people's calamities to be told in Gath; for the Philistine usually desired nothing more than the opportunity to torment the people of God with reproaches. It now follows, In the house of Aphrah, in dust roll thyself There is here an alliteration which cannot be conveyed in Latin: for phrh, ophre, means dusty, and phr, opher, is dust. That city attained its name from its situation, because the country where it was, was full of dust; as if a city were called Lutosa, muddy or full of clay; and indeed many think that Lutetia (Paris) had hence derived its name. And he says, Roll yourself in dust, in the house full of dust; as though he had said that the name would be now most suitable, for the ruin of the city would constrain all neighboring cities to be in mourning to cast themselves in the dust; So great would be the extremity of their evils. But we must ever bear in mind the object of the Prophet: for he here rouses the Israelites as it were with the sharpest goads, who entertained no just idea of the dreadfulness of God's vengeance, but were ever deaf to all threatening. The Prophet then shows that the execution of this vengeance which he denounced was ready at hand; and he himself not only mourned, but called others also to mourning. He speaks of the whole country, as we shall see by what follows. I shall quickly run over the whole of this chapter; for there is no need of long explanation, as you will find. Micah 1:11 11. Pass you away, you inhabitant of Saphir, having your shame naked: the inhabitant of Zaanan came not forth in the mourning of Bethezel; he shall receive of you his standing. The Prophet here addresses the cities which were on the borders of the kingdom of Israel, and through which the enemy would pass in entering the kingdom of Judah. He therefore bids the inhabitants of the city Saphir to pass over, and says, that the city would be ashamed or in a shameful manner naked. The word sphyr, shaphir, means splendid. He then says, "You art now beautiful, but the Lord will discover your shame, so that your nakedness shall be a shame to all, and the greatest disgrace to yourself." There is a correspondence in the words, though not an alliteration. Hence the Prophet says, that though the city was called splendid, it would yet be deformed, so that no one would deign to look on it, at least without feeling shame. There is the same correspondence in the word Zaanan; for tsh, tsoe, means to transfer, as tsn, tson, is to migrate. Hence the Prophet says, Go forth shall not the inhabitants of Zaanan for the mourning of Beth-Aezel; that is, he will remain quiet at home: this he will do contrary to what will be natural; for whence is the name of the city? even from removing, for it was a place of much traffic. But he will remain, he says, at home: though he may see his neighbors dragged into exile, he will not dare to move from his place. He now adds, Take will the enemy from you his station. The verb md, omad, means to stand; nor is there a doubt but that when the Prophet says, He will take from you his standing, he speaks of the standing or station of the enemy: but interpreters however vary here. Some understand, that when the enemy had continued long in the land, they would not depart before they possessed the supreme power; as though he said, "Ye will think that your enemy can be wearied out with delay and tediousness, when not able soon to conquer your cities: this, he says, will not be the case; for he will resolutely persevere, and his expectation will not disappoint him; for he will receive the reward of his station, that is, of his delay." But some say, He will receive his station from you. They explain the verb lqch, lakech, metaphorically, as meaning to receive instruction from hand to hand; as though the Prophet had said, Some, that is, your neighbors, will learn their own position from you. What does this mean? Zaanan will not go forth on account of the mourning of its neighboring city Aezel: others will afterwards follow this example. How so? For Zaanan will be, as it were, the teacher to other cities; as it will not dare to show any sign of grief for its neighbors, being not able to succor them; so also, when it shall be taken in its turn into exile, that is, its citizens and inhabitants, its neighbors will remain quiet, as though the condition of the miserable city was no object of their care. They shall then learn from you their standing; that is, Ye will remain quiet and still, when your neighbors will be destroyed; the same thing will afterwards happen to you. But as this bears but little on the main subjects we may take either of these views. It afterwards follows -Micah 1:12 12. For the inhabitant of Maroth waited carefully for good: but evil came down from the LORD unto the gate of Jerusalem. The Prophet joins here another city even Maroth, and others also in the following verses. But in this verse he says, that Maroth would be in sorrow for a lost good. The verb chvl, chul, means to grieve; and it has this sense here; for the Marothites, that is, the inhabitants of that city, would have to grieve for losing their property and their former happy condition. But as the verb means also to expect, some approve of a different exposition, that is, -- that the inhabitants of the city Maroth would in vain depend on an empty and fallacious expectation, for they were doomed to utter destruction. In vain then will the inhabitant of Maroth expect or entertain hope; for an evil descends from Jehovah to the gate of the city. This view is very suitable, that is, that its hope will disappoint Maroth, since even the city of Jerusalem shall not be exempted. For though God had then by a miracle delivered the chief city, and its siege was raised through the intervention of an angel, when a dreadful slaughter, as sacred history records, took place; yet the city Maroth was not then able to escape vengeance. We now see the reason why this circumstance was added. Some give a harsher explanation, -- that the citizens of Maroth were to be debilitated, or, as it were, demented. As this metaphor is too strained, I embrace the other, -- that the citizens of Maroth would grieve for the loss of good, or that they would vainly expect or hope, since they were already doomed to utter ruin, without any hope of deliverance. But we must notice, that evil was nigh at hand from Jehovah, for he reminds them, that though the whole country would be desolated by the Assyrians, yet God would be the chief leader, since he would employ the work of all those who would afflict the people of Israel. That the Jews then, as well as the Israelites might know, that they had to do, not with men only, but also with God, the celestial Judge, the Prophet distinctly expresses that all this would proceed from Jehovah. He afterwards adds Micah 1:13 13. O you inhabitant of Lachish, bind the chariot to the swift beast: she is the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in you. By bidding the citizens of Lachish to tie their chariots to dromedaries he intimates that it would not be not safe for them to remain in their city, and that nothing would be better for them than to flee elsewhere and to carry away their substance. "Think," he says, "of flight, and of the quickest flight." The word rks, recash, which I

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render dromedary or camel, is of an uncertain meaning among the Hebrews; some render it swift horses: but we understand the Prophet's meaning; for he intimates that there would be no time for flight, except they made great haste, for the enemies would come upon them quickly. And he then subjoins that that city had been the beginning of sin to the Jews; for though he names here the daughter of Zion, he still includes, by taking a part for it the whole, all the Jews. And why he says that Lachish had been the beginning of sin to the citizens of Jerusalem, we may collect from the next clauses, In you, he says, were found the transgressions of Israel. The citizens of Lachish were then, no doubt, the first who had embraced the corruptions of Jeroboam, and had thus departed from the pure worship of God. When, therefore, contagion had entered that city, it crept, by degrees, into neighboring places, until at length, as we find, the whole kingdom of Judah had become corrupt: and this is what the Prophet repeats more fully in other places. It was not then without reason that he denounces desolation here on the citizens of Lachish; for they had been the authors of sin to their own kindred. However alienated the ten tribes had become from pure faith and pure worship, the kingdom of Judah remained still upright, until Lachish opened the door to ungodly superstitions; and then its superstitions spread through the whole of Judea. She therefore suffered the punishment which she deserved, when she was drawn away into distant exile, or, at least, when she could not otherwise escape from danger, than by fleeing into some fear country, and that very swiftly. She is the beginning, he says, of sin to the daughter of Zion How so? For in thee -- (it is more emphatical when the Prophet turns his discourse to Lachish itself) -- in thee, he says, were found the transgressions of Israel. It follows Micah 1:14 14. Therefore you shall give presents to Moreshethgath: the houses of Achzib shall be a lie to the kings of Israel. Here the Prophet alludes to another thing, -- that they would attempt to pacify their enemies with gifts, and would try to redeem themselves and their neighbors. But the Prophet expressly mentions this, that the event might teach them that nothing happens without a design; for it ought to work a greater conviction in blind and obstinate men, when they see that they really find that to be true which had been long before predicted. This, then, is the reason why the Prophet enumerates here various particulars; it was, that the hand of God might be more evident and conspicuous when he would begin, in an especial manner, to fulfill all the things which he now in words foretells, Thou, he says, wilt send a gift for Moreseth-gath; that is, for a neighboring city. And he calls it Moreseth-gath, to distinguish it from another city of the same name. Thou wilt then send gifts for Moreseth-gath, to the sons of Achzib for a lie 'kzyv, aczib, is a word derived from one which means a lie. There is, therefore, a striking alliteration, when he says, Thou wilt send gifts to the sons of 'kzyv, Aczib, for a lie, l'kzv, laaczeb; that is Thou wilt send gifts to the sons of a lie, for a lie. The city had obtained its name from its fallacies or guiles. And he says, for a lie to the kings of Israel; because it profited the children of Israel nothing to pacify them with gifts or to attempt to draw them to their side, as they hired the services of one another. So then he says, that they would be for a lie to the kings of Israel, for they would gain nothing by having many auxiliaries. Some take the words actively, -- that the kings of Israel had first deceived the citizens of Achzib: but this view is less probable; I am therefore disposed to adopt the other, -- that though the citizens of Lachish tried to conciliate their neighbors with a great sum of money, especially the people of Achzib, this would be yet to no purpose; for it would be a lie to the people of Israel: or, it may be, that the Prophet's meaning is this, -- that the citizens of Achzib had already wished to bring aid, but in vain to the kings of Israel; for Lachish was one of the first cities which the Assyrians conquered; but it was within the kingdom of Judah, or on its borders. It is then probable that the kings of Israel had recourse to the aid of this people, and were not assisted. Now, as the citizens of Lachish also endeavored to extricate themselves from the hand of their enemies by such aid, the prophet derides such a folly, inasmuch as they did not become wise by experience, having seen with their own eyes, that such an help had been useless and deceptive to the kings of Israel: they ought then to have tried some other means rather than to expose themselves to the same deceptions. I cannot finish the chapter to-day. Prayer. Grant, Almighty God, that, being warned by so many examples, the record of which you hast designed to continue to the end of the world, that we may learn how dreadful a judge you are to the perverse, -- O grant, that we may not, at this day, be deaf to your teaching, which is conveyed to us by the mouth of your Prophet, but that we may strive to be so reconciled to you, that, passing by all men, we may present ourselves unreservedly to you, so that, relying on your mercy alone which you have promised to us in Christ, we may not doubt but you will be propitious to us, and be so touched with the spirit of true penitence, that, if we have been to others a bad example and an offense, we may lead others to the right way of salvation, and each of us may so endeavor to assist our neighbors in a holy life, that we may together attain that blessed and celestial life, which your only-begotten Son has procured for us by his own blood. Amen. Lecture Eighty-third Micah 1:15 15. Yet will I bring an heir unto you, O inhabitant of Mareshah: he shall come unto Adullam the glory of Israel. The Prophet here threatens his own birth place, as he had done other cities; for, as we have stated, he sprung from this city. He does not now spare his own kindred: for as God is no respecter of persons, so also God's servants ought, as with closed eyes, to deal impartially with all, so as not to be turned here and there either by favor or by hatred, but to follows without any change, whatever the Lord commands them. We see that Micah was endued with this spirit, for he reproved his own kindred, as he had hitherto reproved others. There is a peculiar meaning in the word, Mareshah, for it is derived from yrs, iresh, and it means possession. The Prophet now says, I will send to you hvrs, euresh, a possessor; the word is from the same root. But he means that the Morasthites would come into the power of their enemies no less than their neighbors, of whom he had spoken before. He says, to Adullam, This was also a city in the tribe of Judah, as it is well known. But some would have "enemy" to be here understood and they put kvvd, cabud, in the genitive case: The enemy of the glory of Israel shall come to Adullam; but this is strained. Others understand the passage thus that the glory of Israel would come to disgrace; for Adullam, we know, was a cave. Since then it an obscure place, the Prophet here, as they think, declares that the whole glory of Israel would be covered with dishonor, because the dignity and wealth, in which they gloried would lose their pristine fixate, so that they would differ nothing from an ignoble cave. If any approve of this meaning, I will not oppose them. Yet others think that the Prophet speaks ironically and that the Assyrian is thus called because the whole glory and dignity of Israel would by him be taken away. But there is no need of confining this to enemies; we may then take a simpler view, and yet regard the expression as ironical, -- that the glory, that is, the disgrace or the devastation of Israel, would come to Adullam. But what if we read it, in apposition, He shall come to Adullam, the glory of Israel? For Adullam was not obscure, as those interpreters imagine, whom I have mentioned, but it is named among the most celebrated cities after the return and restoration of the people. When, therefore, the whole country was laid waste, this city, with a few others, remained, as we read in the Nehemiah 11. It might then be, that the Prophet called Adullam the glory of Israel; for it was situated in a safe place, and the inhabitants thought that they were fortified by a strong defense, and thus were not open to the violence of enemies. This meaning also may be probable; but still, as the glory of Israel may be taken ironically for calamity or reproach if any one approves more of this interpretation, it may be followed. I am, however, inclined to another, -- that the Prophet say, that the enemy would come to Adullam, which was the glory of Israel, because that city was as it were in the recesses of Judea, so that an access to it by enemies was difficult. It may be also that some may think, that the recollection of its ancient history is here revived; for David concealed himself in its cave, and had it as his fortress. The place no doubt had, from that time, attained some fame; then this celebrity, as I have said, may be alluded to, when Adullam is said to be the glory of Israel. It follows -Micah 1:16 16. Make yourself bald, and poll you for your delicate children; enlarge your baldness as the eagle; for they are gone into captivity from you. The Prophet at length concludes that nothing remained for the people but lamentation; for the Lord had resolved to desolate and destroy the whole country. Now they were wont in mourning, as we have seen in other places, to shave and even tear off their hair: and some think that the verb qrchy, korechi, implies as much as though the Prophet said "Pluck, tear, pull off your hair." When afterwards he adds rgzy, regizi, they refer it to shavings which is done by a razor. However this may be, the Prophet here means that the condition of the people would be so calamitous that nothing would be seen anywhere but mourning. Make bald, he says, for the children of thy delicacies. The Prophet here indirectly upbraids those perverse men, who after so many warnings had not repented, with the neglect of God's forbearance: for whence did those delicacies proceed, except from the extreme kindness of God in long sparing the Israelites, notwithstanding their disobedience? The Prophet then shows here that they had very long abused the patience of God, while they each immersed themselves in their delicacies. Now, he says, Enlarge your baldness as the eagle Eagles are wont to cast off their feathers; and hence he compares here bald men to eagles, as though he called them, Hairless. As

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then the eagles are for a certain time without feathers until they recover them; so also you shall be hairless, even on account of your mourning. He says, For they have migrated from thee He intimates that the Israelites would become exiles, that the land might remain desolate. Now follows -Chapter 2 Micah 2:1 1. Woe to them that devise iniquity, and work evil upon their beds! When the morning is light, they practice it, because it is in the power of their hand. The Prophet does not here speak only against the Israelites, as some think, who have incorrectly confined this part of his teaching to the ten tribes; but he, on the contrary, (in discharging his office, addresses also the Jews. He refers not here to idolatry, as in the last chapter; but inveighs against sins condemned in the second table. As then the Jews had not only polluted the worship of God, but also gave loose reins to many iniquities, so that they dealt wrongfully with their neighbors, and there was among them no attention to justice and equity, so the prophet inveighs here as we shall see, against avarice, robberies, and cruelty: and his discourse is full of vehemence; for there was no doubt such licentiousness then prevailing among the people, that there was need of severe and sharp reproofs. It is at the same time easy to perceive that his discourse is mainly directed against the chief men, who exercised authority, and turned it to wrong purposes. Woe, he says, to those who meditate on iniquity, and devise evil on their beds, that, when the morning shines, they may execute it. Here the Prophet describes to the life the character and manners of those who were given to gain, and were intent only on raising themselves. He says, that in their beds they were meditating on iniquity, and devising wickedness. Doubtless the time of night has been given to men entirely for rest; but they ought also to use this kindness of God for the purpose of restraining themselves from what is wicked: for he who refreshes his strength by nightly rest, ought to think within himself, that it is an unbecoming thing and even monstrous, that he should in the meantime devise frauds, and guiles, and iniquities. For why does the Lord intend that we should rest, except that all evil things should rest also? Hence the Prophet shows here, by implication, that those who are intent on devising frauds, while they ought to rest, subvert as it were the course of nature; for they have no regard for that rest, which has been granted to men for this end, -- that they may not trouble and annoy one another. He afterwards shows how great was their desire to do mischief, When it shines in the morning, he says, they execute it He might have said only, They do in the daytime what they contrive in the night: but he says, In the morning; as though he had said, that they were so heated by avarice, that they rested not a moment; as soon as it shone, they were immediately ready to perpetrate the frauds they had thought of in the night. We now then apprehend the import of the Prophet's meaning. He now subjoins, For according to their power is their hand As 'l, al, means God, an old interpreter has given this rendering, Against God is their hand: but this does not suit the passage. Others have explained it thus, For strength is in their hand: and almost all those well-skilled in Hebrew agree in this explanation. Those who had power, they think, are here pointed out by the Prophet, -- that as they had strength, they dared to do whatever they pleased. But the Hebrew phrase is not translated by them; and I greatly wonder that they have mistaken in a thing so clear: for it is not, There is power in their hand; but their hand is to power. The same mode of speaking is found in Proverbs 3, and there also many interpreters are wrong; for Solomon there forbids us to withhold from our neighbor his right, When thine hand, he says, is for power; some say, When there is power to help the miserable. But Solomon means no such thing; for he on the contrary means this, When thine hand is ready to execute any evil, abstain. So also the Lord says in Deuteronomy 28, "When the enemy shall take away your spoils, your hand will not be for power;" that is, "You will not dare to move a finger to restrain your enemies; when they will plunder thee and rob you of your substance, you will stand in dread, for your hand will be as though it were dead." I come now to the present passage, Their hand is for power: the Prophet means, that they dared to try what they could, and that therefore their hand was always ready; whenever there was hope of lucre or gains the hand was immediately prepared. How so? Because they were restrained neither by the fear of God nor by any regard for justice; but their hand was for power, that is, what they could, they dared to do. We now then see what the Prophet means as far as I can judge. He afterwards adds -Micah 2:2 2. And they covet fields, and take them by violence; and houses, and take them away: so they oppress a man and his house, even a man and his heritage. Micah confirms here what is contained in the former verse; for he sets forth the alacrity with which the avaricious were led to commit plunder; nay, how unbridled was their cupidity to do evil. As soon as they have coveted any thing, he says, they take it by force. And hence we gather, that the Prophet, in the last verse, connected wicked counsels with the attempt of effecting them; as though he had said, that they indeed carefully contrived their frauds, but that as they were skillful in their contrivances, so they were not less bold and daring in executing then. The same thing he now repeats in other words for a further confirmation, As soon as they have coveted fields, they seize them by force; as soon as they have coveted houses they take them away; they oppress a man and his house together; that is, nothing escaped them: for as their wickedness in frauds was great, so their disposition to attempt whatever they wished was furious. And well would it be were there no such cruel avarice at this day; but it exists every where, so that we may see, as in a mirror, an example of what is here said. But it behaves us carefully to consider how greatly displeasing to God are frauds and plunders, so that each of us may keep himself from doing any wrong, and be so ruled by a desire of what is right, that every one of us may act in good faith towards his neighbors, seek nothing that is unjust, and bridle his own desires: and whenever Satan attempts to allure us, let what is here taught be to us as a bridle to restrain us. It follows -Micah 2:3 3. Therefore thus says the Lord; Behold, against this family do I devise an evil, from which you shall not remove your necks; neither shall you go haughtily: for this time is evil. The Prophet shows now that the avaricious were in vain elevated by their frauds and rapacity, because their hope would be disappointed; for God in heaven was waiting his time to appear against them. Though they had anxiously heaped together much wealth, yet God would justly dissipate it altogether. This is what he now declares. Behold, he says, thus says Jehovah, I am meditating evil against this family. There is here a striking contrast between God and the Jews, between their wicked intentions and the intentions of God, which in themselves were not evil, and yet would bring evil on them. God, he says, thus speaks, Behold, I am purposing; as though he said, "While ye are thus busying yourselves on your beds, while ye are revolving many designs while ye are contriving many artifices, ye think me to be asleep, ye think that I am all the while meditating nothing; nay, I have my thoughts too, and those different from yours; for while ye are awake to devise wickedness I am awake to contrive judgment." We now then perceive the import of these words: it is God that declares that he meditates evil, and it is not the Prophet that speaks to these avaricious and rapacious men; and the evil is that of punishment, inasmuch as it is the peculiar office of God to repay to all what they deserve, and to render to each the measure of evil they have brought on others. You shall not, he says, remove your necks from under it. Since hypocrites always promise to themselves impunity, and lay hold on subterfuges, whenever God threatens them, the Prophet here affirms, that though they sought every escape, they would yet be held bound by God's hand, so that they could not by any means shake off the burden designed for them. And this was a reward most fully deserved by those who had withdrawn their necks when God called them to obedience. They then who refuse to obey God, when he requires from them a voluntary service, will at length be drawn by force, not to undergo the yoke, but the burden which will altogether overwhelm them. Whosoever then will not willingly submit to God's yoke, must at length undergo the great and dreadful burden prepared for the unnamable. You will not then be able to withdraw your necks, and ye shall not walk in your height. He expresses still more clearly what I have referred to, -- that they were so elated with pride, that they despised all threatening and all instruction: and this presumption became the cause of perverseness; for were it not that a notion of security deceived men, they would presently bend, when God threatens them. This then is the reason why the Prophet joins this sentence, ye shall no more walk in your height; that is, your haughtiness shall then surely be made to succumb; for it will be a time of evil He means, as I have said, that those who retain a stir and unbending neck towards God, when he would lay on them his yoke, shall at length be made by force to yield, however rebellious they may be. How so? For they shall be broken down, inasmuch as they will not be corrected. The Prophet then adds -Micah 2:4 4. In that day shall one take up a parable against you, and lament with a doleful lamentation, and say, We be utterly spoiled: he has changed the portion of my people: how hath he removed it from me! Turning away he has divided our fields.

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The verse is in broken sentences; and hence interpreters vary. But the meaning of the Prophet appears to me to be simply this, In that day they shall take up a proverb against you; that is, it will not be an ordinary calamity, but the report concerning it will go forth everywhere so that the Jews will become to all a common proverb. This is one thing. As to the word msl, meshil, it is taken, we know, for a weightt saying, and in the plural, weighty sayings, called by the Latins, sentences (sententias) or sayings, (dicta,) and by the Greeks, apophthegmata. apophthegmata, But these sayings were thus called weighty by the Hebrews, because he who elevated his style, made use especially of figurative expressions, to render his discourse nobler and more splendid. Hence many render this word, enigmas. It accords well with the Prophet's meaning, to suppose, that proverbial sayings would spread every where respecting the Jews, especially as calamities were usually described in a plaintive song. They shall then mourn over you with lamentable mourning. But this ought to be referred to the fact, -- that the calamity would be every where known. It yet seems that this sentence is applied afterwards to the Jews themselves, and not unsuitably. But it is an indefinite mode of speaking, since the Prophet speaks not of one or two men, but of the whole people. They shall then mourn in this manner, Wasted, we have been wasted: the portion of my people has he changed -- (it is the future instead of the past) -- He has then changed the portion of my people. This may be applied to God as well as to the Assyrians; for God was the principal author of this calamity; he it was who changed the portion of the people: for as by his blessing he had long cherished that people, so afterwards he changed their lot. But as the Assyrians were the ministers of God's vengeance, the expression cannot be unsuitably applied to them. The Assyrian then has taken away the portion of my people. And then he says, How has he made to depart, or has taken away, or removed from me, (literally, to me,) to restore, -- though svv, shibeb, may be from the root svv, shub, it yet means the same, -- How then has he taken away from us to restore our fields he divides, that is, which he has divided; for the relative 'sr, asher, is understood and there is also a change of time. Now as the discourse, as I have said, is in broken sentences, there are various interpretations. I however think that the Prophet simply means this -- How as to restoring has he taken away our fields, which he hath divided? that is, How far off are we from restitution? for every hope is far removed, since the Lord himself has divided among strangers our land and possession; or since the enemies have divided it among themselves; for it is usual after victory, for every one to seize on his own portion. Whether then this be understood of the Assyrians, or rather be referred to God, the meaning of the Prophet seems clearly to be this, -- that the Jews were not only expelled from their country but that every hope of return was also taken away, since the enemies had parted among themselves their inheritance, so that they who had been driven out, now in vain thought of a restitution. But I read this in the present time; for the Prophet introduces here the Jews as uttering this lamentation, -- "It is now all over with us, and there is no remedy for this evil; for not only are we stripped of all our property and ejected from our country, but what has been taken away by our enemies cannot be restored to us, inasmuch as they have already parted our possessions among themselves, and every one occupies his own portion and his own place, as though it were his own inheritance. We have therefore to do, not only with the Assyrians in general, but also with every individual; for what every one now occupies and possesses he will defend, as his rightful and hereditary possession." Some conjecture from this verse, that the discourse belongs rather to the Israelites, who were banished without any hope of return; but no necessity constrains us to explain this of the Israelites; for the Prophet does not declare here what God would do, but what would be the calamity when considered in itself. We have indeed said already in many places, that the Prophets, while threatening, speak only of calamities, desolations, deaths, and destructions, but that they afterwards add promises for consolation. But their teaching is discriminative: when the Prophets intend to terrify hypocrites and perverse men, they set forth the wrath of God only, and leave no hope; but when they would inspire with hope those who are by this means humbled, they draw forth comfort to them even from the goodness of God. What is here said then may fitly and really be applied to the Jews. It follows -5. Therefore you shall have none that shall cast a cord by lot in the congregation of the LORD. Here the Prophet concludes his discourse respecting God's design to cleanse Judea from its perverse and wicked inhabitants, that it might no longer be the inheritance of one people. For the land, we know, had been given to the posterity of Abraham, on the condition, that it was to be held by them as an heritage: and we also know, that a line was determined by lot whenever the year of Jubilee returned, that every one might regain his own possession. The Prophet now testifies that this advantage would be taken away from the Jews, and that they would hereafter possess the land by no hereditary right; for God, who had given it, would now take it away. There shall not then be one to cast a line by lot in the assembly of Jehovah. And he seems here to touch the Jews, by calling them the assembly of Jehovah. He indeed adopted them, they were the people of God: but he intimates that they were repudiated, because they had rendered themselves unworthy of his favor. He therefore, by calling them ironically the assembly of Jehovah, denies that they rightly retained this name, inasmuch as they had deprived themselves of this honor and dignity. It now follows -Micah 2:6 6. Prophesy ye not, say they to them that prophesy: they shall not prophesy to them, that they shall not take shame. Here the conciseness of the expressions has made interpreters to differ in their views. Some read thus, Distill ye not, -- they will distill; that is, the Jews speak against the prophets, and with threats forbid them, as with authority, to address them. The Hebrew word, distill, means the same as to speak; though at the same time it is applied more commonly to weighty addresses than to such as are common and ordinary. If any understands, they will distill, or speak, of the Jews, then the Prophet points out their arrogance in daring to contend with God's prophets, and in trying to silence and force them to submission. We indeed find that ungodly men act thus, when they wish to take away the liberty of teaching from God's prophets; for they resist as though they themselves were doubly and treble prophets. So also in this place, Distill ye not, that is, the Jews say, Let not the servants of God prophesy. But some think that a relative is understood, Distill ye not for them who distill; as though he had said, that ungodly men would not bear God's prophets and thus would prevent and restrain them, as much as they could, from speaking. Others make this distinction, Distill ye not, -- they shall distill; as though the Jews said the first, and God the second. Distill ye not, -- this was the voice of the ungodly and rebellious people, who would cast away from them and reject every instruction: but God on the other side opposed them and said, Nay, they shall distill; ye forbid, but it is not in your power; I have sent them: though ye may rage and glamour a hundred times, it is my will that they should proceed in their course. We hence see how various are the explanations: and even in the other part of the verse there is no more agreement between interpreters: They shall not distill; respecting this clause, it is sufficiently evident, that God here intimates that there would be now an end to all prophecies. How so? Because he would not render his servants a sport, and subject them to reproach. This is the true meaning: and yet some take another view, as though the Prophet continued his sentence, They shall not distill, lest the people should receive reproaches; for the ungodly think, that if they close the mouths of the prophets, all things would be lawful to them, and that their crimes would be hid, in short, that their vices would not be called to an account; as though their wickedness was not in itself sufficiently reproachful, were God to send no prophets, and no reproof given. No doubt, profane men are so stupid as to think themselves free from every reproach, when God is silent, and when they put away from themselves every instruction. Hence some think, that this passage is to be understood in this sense. But I consider the meaning to be that which I have stated; for he had before said, Distill ye not who distill; that is, You prophets, be no longer troublesome to us; why do you stem our ears? We can no longer bear your boldness; be then silent. Thus he expressly introduced the Jews as speaking with authority, as though it was in their power to restrain the prophets from doing their duty. Now follows, as I think, the answer of God, They shall not distill, that he may not get reproaches: Since I see that my doctrine is intolerable to you, since I find a loathing so great and so shameful, I will take away my prophets from you: I will therefore rest, and be hereafter silent. -- Why? "Because I effect nothing; no, I subject my prophets to reproaches; for they lose their labor in speaking, they pour forth words which produce no fruit; for you are altogether irreclaimable. No, as they are reproachfully treated by you, their condition is worse than if they were covered with all the disgrace of having been criminal. Since then I subject my prophets to reproach I will not allow them to be thus mocked by you. They shall therefore give over, they shall prophesy no longer. " But the Lord could not have threatened the Jews with any thing worse or more dreadful than with this immunity, -- that they should no more hear anything which might disturb them: for it is an extreme curse, when God gives us loose reins, and suffers us, with unbridled liberty, to rush as it were headlong into evils, as though he had delivered us up to Satan to be his slaves. Since it is so, let us be assured that it is an awful threatening, when he says, They shall not distill, lest they should hereafter become objects of reproach. Prayer.

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Grant, Almighty God, that as you are pleased to try our patience by requiring mutual justice and the offices of love and benevolence, -- O grant, that we may not be wolves one to another, but show ourselves to be really thy children, by observing all those duties of justice and kindness which you command, and thus follow what is right and just through the whole course of our life, that we may at length enjoy that blessedness which is laid up for us in heaven, through Christ our Lord. Amen. Lecture Eighty-fourth Micah 2:7 7. O you that are named the house of Jacob, is the spirit of the Lord straitened (restricted NKJV)? Are these his doings? Do not my words do good to him that walks uprightly? The Prophet now reproves the Israelites with greater severity, because they attempted to impose a law on God and on his prophets and would not endure the free course of instruction. He told us in the last verse, that the Israelites were inflated with so much presumption, that they wished to make terms with God: "Let him not prophesy" they said, as though it were in the power of man to rule God: and the Prophet now repeats, Is the Spirit of Jehovah restrained? As though he said, You see the intent of your presumption, and how far it proceeds; for you wish to subject God's Spirit to yourselves and to your own pleasure. The prophets doubtless did not speak of themselves, but by the bidding and command of God. Since then the prophets were the organs of the Holy Spirit, whosoever attempted to silence them, usurped to himself an authority over God himself, and in a manner tried to make captive his Spirit: for what power can belong to the Spirit, except he be at liberty to reprove the vices of men, and condemn whatever is opposed to God's justice? When this is taken away, there is no more any jurisdiction left to the Holy Spirit. We now then see what the Prophet means in this place: he shows how mad a presumption it was in the Israelites to attempt to impose silence on the prophets, as though they had a right to rule the Spirit of God, and to force him to submission. Is the Spirit of Jehovah straitened? And this mode of speaking ought to be noticed, for it possesses no ordinary emphasis; inasmuch as the Prophets by this reproof; recalls the attention of these perverse men to the author of his teaching; as though he had said, that the wrong was not done to men, that war was not carried on with them, when instruction is prohibited, but that God is robbed of his own rights and that his liberty is taken away, so that he is not allowed to execute his judgment in the world by the power of his Spirit. And farther, the Prophet here ironically reproves the Israelites, when he says, O you who are called the house of Jacob, is the Spirit of Jehovah restricted? For if heathens, who have never known the teaching of religion, and to whom no heavenly mysteries have been revealed, had said, that they would have nothing to do with the prophets, it would have been much more endurable; for what wonder would it be for ignorant men to repudiate all instruction? But it was monstrous for the Israelites, who gloried in the name of God, to dare to rise up so rebelliously against the prophets: they always boasted of their own race, as though they surpassed all the rest of the world, and were a holy nations separated from all others. Hence the Prophet says, "You wish to be called the house of Jacob; what is your excellency and dignity, except that you have been chosen by God to be his peculiar people? If then you have been habituated to the teaching of God, what fury and madness it is, that you cannot bear his prophets, but wish to close their mouths?" We now then see the point of this irony, when the Prophet says that they were called the house of Jacob He seems at the same time to intimate, in an indirect way, that they were a spurious race. As they were called by other prophets, Amorites and Sodomites: even so in this place the Prophet says, "You are indeed the house of Jacob, but it is only as to the name." They were in reality so degenerated, that they falsely pretended the name of the holy patriarch; yes, they falsely and mendaciously boasted of their descent from holy men, though they were nothing else but as it were rotten members. Inasmuch then as they had so departed from the religion of Abraham and of other fathers, the Prophet says, "You are indeed called what you are not." He afterwards adds, Are these his works? Here he brings the Israelites to the proof, as though he said, How comes it, that the prophets are so troublesome and grievous to you, except that they sharply reprove you, and denounce on you the judgment of God? But God is in a manner forced, except he was to change his nature, to treat you thus sharply and severely. You boast that you are his people, but how do you live? Are these his works? That is, do you lead a life, and form your conduct according to the law laid down by him? But as your life does not in any degree correspond with what God requires, it is no wonder that the prophets handle you so roughly. For God remains the same, ever like himself; but ye are perfidious, and have wholly repudiated the covenant he has made with you. Then this asperity, of which ye are wont to complain, ought not to be deemed unjust to you. He then subjoins, Are not my words good to him who walks uprightly? Here the Prophet more distinctly shows, why he had before asked, Whether their works were those of the Lord; for he compares their life with the doctrine, which on account of its severity displeased them; they said that the words of the prophets were too rigid. God here answers, that his words were gentle and kind, and therefore pleasant, that is, to the pious and good; and that hence the fault was in them, when he treated them less kindly than they wished. The import of the whole then is, that the word of God, as it brings life and salvation to man, is in its own nature gracious, and cannot be either bitter, or hard, or grievous to the pious and the good, for God unfolds in it the riches of his goodness. We hence see that God here repudiates the impious calumny that was cast on his word; as though he had said, that the complaints which prevailed among the people were false; for they transferred the blame of their own wickedness to the word of God. They said that God was too severe: but God here declares that he was gentle and kind, and that the character of his word was the same, provided men were tractable, and did not, through their perverseness, extort from him anything else than what he of himself wished. And the same thing David means in Psalm 18, when he says that God is perverse with the perverse: for in that passage he intimates, that he had experienced the greatest goodness from God, inasmuch as he had rendered himself docile and obedient to him. On the contrary, he says, God is perverse with the perverse; that is, when he sees men obstinately resisting and hardening their necks, he then puts on as it were a new character, and deals perversely with them, that is, severely, as their stubbornness deserves; as for a hard knot, according to a common proverb, a hard wedge is necessary. We now then perceive the meaning of this passage, that God's words are good to those who walk uprightly; that is they breathe the sweetest odor, and bring nothing else but true and real joy: for when can there be complete happiness, except when God embraces us in the bosom of his love? But the testimony respecting this love is brought to us by his word. The fault then is in us, and ought to be imputed to us, if the word of God is not delightful to us. Some expound this whole passage differently, as though the Prophet relates here what was usually at that time the boast of the Israelites. They hence think that it is a narrative in which he represents their sentiments; (narrationem esse mimiticam;) as though the Prophet introduced here the ungodly and the rebellious animating one another in their contempt of God's word, O you who are called the house of Jacob, is the Spirit of Jehovah restrained? Hypocrites, we know, are so blind and intoxicated by a false confidence, that they hesitate not heedlessly to abuse all the favors of God. As then God had conferred a great excellency on his people, they thus emboldened one another, -- "Are we not the children and posterity of Abraham? What will it avail us to be a holy and chosen race, and the peculiar people of God, and a royal priesthood, if we are to be thus unkindly treated? We find that these prophets shamefully reprove us: where is our dignity, except we show that we have more privileges than other nations?" These interpreters therefore think the meaning to be this, -- that they make a show of their own privileges, that they might with more liberty reject every instruction, and shake off every yoke. And when it is said, Is the Spirit of God diminished? These interpreters regard this as meaning, that they were satisfied with the solemn promise of God, and that as they were a holy race, they now superciliously despised all the prophets, -- "Is the Spirit of God dead, who was formerly the interpreter of the everlasting covenant, which God made with us? Has he not testified that we should be to him a holy and elect people? Why then do you now attempt to reduce to nothing this sacred declaration of the Holy Spirit, which is inviolable?" It is then added, Are these his works? "You talk of nothing but of threats and destruction; you denounce on us numberless calamities: but God is beneficent and kind in his nature, patient and merciful; and ye represent him to us as a tyrant; but this view is wholly inconsistent with the nature of God." And, in the last place, God subjoins, as these interpreters think, an exception, -- "All these are indeed true, if faithfulness exists among you, and the authority of my word continues; for my words are good, but not to all without any difference: be upright and sincere, and ye shall find me dealing kindly, gently, tenderly, and pleasantly with you: then my rigor will cease, which now through my word so much offends and exasperates you." This meaning may in some measure be admitted; but as it is hard to be understood, we ought to retain the former, it being more easy and flowing. There is nothing strained in the view, that the Prophet derides the foolish arrogance of the people, who thought that they were sheltered by this privilege, that they were the holy seed of Abraham. The Prophet answers that this titular superiority did not deprive God of his right, and prevent him to exercise his power by the Spirit. "O you then who are called the house of Jacob; but only as far as the title goes: the Spirit of God is not restricted. But if you boast of yourself to be the peculiar people of God, are these thy works the

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works of God? Does thy life correspond with what he requires? There is no wonder then that God chastises you so severely by his word, for there is not in you the spirit of docility, which allows the exercise of his kindness." But though the Prophet here upbraids the ancient people with ingratitude, yet this truth is especially useful to us, which God declares, when he says that his word is good and sweet to all the godly. Let us then learn to become submissive to God, and then he will convey to us by his word nothing but sweetness, nothing but delights; we shall then find nothing more desirable than to be fed by this spiritual food; and it will ever be a real joy to us, whenever the Lord will open his mouth to teach us. But when at any time the word of the Lord goads and wounds, and thus exasperates us, let us know that it is through our own fault. It follows -Micah 2:8 8. Even of late my people is risen up as an enemy: ye pull off the robe with the garment from them that pass by securely as men averse from war. As the words of the Prophet are concise, they contain some obscurity. Hence interpreters differ. First, as to the word 'tmyl, atmul, some think it to be one word, others divide it into 't, at and mvl, mul, which means, over against, opposite; and they regard it of the same import with mmvl, which immediately follows. But as the repetition would be frigid, the Prophet no doubt intended that it should be taken here in its proper sense, and its meaning is yesterday. But this time is not strictly taken by the Hebrews, for they take yesterday as meaning the past time, even when many years have elapsed. I have therefore rendered it formerly, which suits this place. There is also another difference as to the sense of the text, for some think that this 'tmvl, atmul, is to be joined to the verb qvmm, kumum; but it is rather to be connected with the word my, omi, My people formerly There is another diversity, that is, as to the term 'vyv, avib, for some apply it to God, and others to the people; that they rose up or stood one against another. For this verb is explained in two ways: some view it as a verb neuter, They stand against the enemy; and others render it, They rise up against the enemy; and this second meaning is most approved, and harmonizes best with the context. I will now refer to what I consider to be the real meaning. The Prophet, in the first place, says, that the people were formerly under the power and government of God, but that now they were become wholly alienated from him. Formerly, then, it was my people, as though God now renounced all friendship with them. "I have hitherto owned you as my people, but hereafter I shall have nothing to do with you, for the whole authority of my word is by you entirely abolished; ye have violated your faith: in short, as you have destroyed my covenant, ye have ceased to be my people; for whatever favor I have conferred on you, you have deprived yourselves of it by your wickedness; and though I have adopted you, yet your wickedness now strips you of this privilege." This is one thing. It then follows, They have risen up as against an enemy. I consider a note of likeness to be here understood. The Prophet says simply, Against an enemy have they risen up; but I regard the meaning to be, that they had risen up as against an enemy; that is that they had made God, their best father, their enemy, inasmuch as they had by their crimes provoked his displeasure. He then confirms this truth by saying, that they practiced robberies among themselves. We indeed know that hypocrites ever hide themselves under their religious rites, and spread them forth as their shield whenever they are reproved. Hence the Prophet says, that they were not to be deemed the people of God for spending their labors on sacrifices, for they were at the same time robbers, and plundered innocent men. The garment of comeliness, he says, or, the garment and the cloak, (about such words I do not labor much,) they take away from those who pass by securely; that is from all who are peaceable. For when there is a suspicion of war, or when a traveler does any mischief, he rightly deserves to be punished. But the Prophet says here, that they were robbed, who passed by securely as though they were in a safe country. "When travelers fear nothing, ye strip them of their garments, as though they were returning from war: as they are wont, when war is over, to seize on spoils wherever found, and no one can keep his own; so now, during peace, ye take to yourselves the same liberty, as though all things were exposed to plunder, and ye were in a hostile country, lately the scene of warfare." We now then perceive the meaning of the Prophet. He first intimates that the people were now rejected by God, for they had rendered themselves, by their most abandoned life, wholly unworthy of his benefits; and at the same time he reproves their ingratitude that having been the people of God, they choose to make war with him rather than to observe the covenant which he had made for their safety; for it was a most shameful wickedness in them, since they had been chosen from the whole world to be a peculiar people, to prefer going to war with God rather than to live quietly under his protection. And that they did rise up against God he proves, for they gave themselves up to robberies; they plundered, even during times of peace, which circumstance greatly aggravated their wickedness. It now follows -Micah 2:9 9. The women of my people have you cast out from their pleasant houses; from their children have you taken away my glory for ever. He proceeds with the same subject, that they refrained from no acts of injustice. It was indeed a proof of extreme barbarity not to spare women and children, for they are both weak and helpless. Their sex exempts women from violence, and their age, children. Even in wars, women, and also children, escape in safety. We hence see that the Prophet, by stating a part for the whole, proves here that the people had addicted themselves to cruelty really barbarous; they were not restrained from exercising it, no, not even on women and children. Since it was so, it follows, that their boast of being the chosen people was vain and fallacious. House of delights he ascribes to the women who, being the weaker sex, prefer being at home and in the shade, rather than going abroad. The more necessary it was that their recesses should remain safe to them. Now, what was taken away from the children, God calls it his ornament; for his blessing, poured forth on children, is the mirror of his glory: he therefore condemns this plunder as a sacrilege. The word lvlm, laoulam, designates the continuance of their crimes, as though he had said, that they were cruel without ever showing any repentance. Now it follows -Micah 2:10 10. Arise and depart; for this is not your rest: because it is polluted, it shall destroy you, even with a sore destruction. Here again the Prophet checks the foolish confidence of the people. The land of Canaan, we know, had been honored by God with the distinction of being a rest; yea God called it, not only the rest of the people, but also his own rest, “I have sworn in my wrath, if they shall enter into my rest” (Psalm 95:11.) The land of Canaan then was a sort of rest, hidden under the wings of God; for the Lord had assigned it as an inheritance to his chosen people. As God then dwelt in that land, and had also given it to the children of Abraham, that they might rest there in safety, and as this was also one of the blessings contained in the Law, hypocrites said, pursuing their usual course of falsely and groundlessly claiming themselves the favors of God, that they could not be thence expelled, and that those Prophets were falsifiers who dared to change anything in God's covenant. This is the reason why the Prophet now says, Arise, depart; this is not your rest. "False confidence," he says, "deceives you, as ye think that ye are inseparably fixed in your habitation. God indeed has made such a promise, but this condition was added, -- If ye will stand faithful to his covenant. Now ye are become covenant-breakers: ye think that he is fast bound to you; all the cords are loosened; for as ye have perfidiously departed from the Law of God, there is now no reason for you to think that he is under any obligation to you. There is then no ground for you to boast of being a holy people; you have indeed the name, but the reality has ceased to be: therefore arise and depart: but to sit still securely and proudly will avail you nothing, for God will now drive you afar off: and I now declare to you that you must arise and depart, for ye cannot rest in this land against the will of God: and God will now thrust you out of it." We now perceive the real meaning of the Prophet. He afterwards adds, For it is polluted; he will scatter you with violent scattering. Here again he vindicates God from their calumny and ungodly murmurings. We indeed know how difficult it was to bring down that people, who were steeped in so great a perverseness. And we find that the Prophet had a hard contest with the hypocrites, for the multitude had ever this language in their mouths, -- What! is it of no moment that God has favored us with so many and so remarkable promises? Is our adoption nothing but a mockery? Has he in vain given us this land by an hereditary right? Since then hypocrites thus brought forward their privileges in opposition to God, and yet abused them, it was necessary to convince them to the contrary, and this is what the Prophet does here, -- "Ye call," he says, "this land your rest, but how do you rest in it? God has commanded you to observe the Sabbath, for he dwells among you to sanctify you: but ye live disorderly, and carry on war with God himself: have not your pollutions obliterated that holy rest, which has been enjoined on you by God? Ye then see that this change has happened through your fault, that is, that God has ceased to call this land, as he was wont formerly to do, your and his own rest. It is not then your rest; he will therefore scatter you with violent or strong scattering: Ye in vain promise to yourselves rest in this land, since ye carry on war with God, and cease not to provoke his wrath against you." It follows -Micah 2:11 11. If a man walking in the spirit and falsehood do lie, saying, I will prophesy unto thee of wine and of strong drink; he shall even be the prophet of this people.

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The Prophet points out here another vice by which the people were infected -- that they wished to be soothed with flatteries: for all the ungodly think that they are in a manner exempt from God's judgment, when they hear no reproof; yea they think themselves happy, when they get flatterers, who are indulgent to their vices. This is now the disease which the Prophet discovers as prevailing among the people. Jerome sought out a meaning quite different here, as in the former verses; but I will not stop to refute him, for it is enough to give the real meaning of the Prophet. But as before he rendered women, princes, and thus perverted entirely the meaning, so he says here, I would I were a vain Prophet, that is, walking in vanity, and mendacious; as though Micah said "I wish I were false in denouncing on you the calamities of which I speak; for I would rather announce to you something joyful and favorable: but I cannot do this, for the Lord commands what is different." But there is nothing of this kind in the words of the Prophet. Let us then return to the text. If a man walks in the spirit, and deceitfully lies, etc. Almost all interpreters agree in this, -- that to walk in the spirit, is to announce any thing proudly and presumptuously; and they take spirit for wind or for deceits. But I doubt not, but that to walk in the spirit was then a common mode of speaking, to set forth the exercise of the prophetic office. When therefore any one was a Prophet, or one who discharged that office, or sustained the character of a teacher, he professed himself to have been sent from above. The Prophets were indeed formerly called the men of the spirit, and for this reason, because they adduced nothing from themselves or from their own heads; but only delivered faithfully, as from hand to hand, what they had received from God. To walk in the spirit then means, in my view, the same thing as to profess the office of a teacher. When therefore any one professed the office of a teacher, what was he to do? "If I," says Micah, "being endued with the Spirit, and called to teach, wished to ingratiate myself with you, and preached that there would be an abundant increase of wine and strong drink, all would applaud me; for if any one promises these things, he becomes the prophet of this people." In short, Micah intimates that the Israelites rejected all sound doctrine, for they sought nothing but flatteries, and wished to be cherished in their vices; yea, they desired to be deceived by false adulation to their own ruin. It hence appears that they were not the people they wished to be deemed, that is, the people of God: for the first condition in God's covenant was, -- that he should rule among his people. Inasmuch then as these men would not endure to be governed by Divine power, and wished to have full and unbridled liberty, it was the same as though they had banished God far from them. Hence, by this proof, the Prophet shows that they had wholly departed from God, and had no intercourse with him. If there be then any man walking in the spirit, let him, he says, keep far from the truth; for he will not otherwise be borne by this people. -- How so? Because they will not have honest and faithful teachers. What is then to be done? Let flatterers come, and promise them plenty of wine and strong drink, and they will be their best teachers, and be received with great applause: in short, the suitable teachers of that people were the ungodly; the people could no longer bear the true Prophets; their desire was to have flatterers who were indulgent to all their corruptions. Prayer. Grant, Almighty God, that since we cannot otherwise really profit by your word, than by having all our thoughts and affections subjected to you, and offered to you as a sacrifice, -- O grant, that we may yield to you, by the sound of your word, so to pierce through everything within us, that being dead in ourselves, we may live to you, and never suffer flatteries to become our ruin but that we may, on the contrary, patiently endure reproofs, however bitter they may be, only let them serve to us as medicine, by which our inward vices may be cleansed, until at length being thoroughly cleansed and formed into new creatures, we may, by a pious and holy life, really glorify your name, and be received into that celestial glory, which has been purchased for us by the blood of your only-begotten Son, our Lord Jesus Christ. Amen. Lecture Eighty-fifth Micah 2:12-13 12. I will surely assemble, O Jacob, all of you; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of the multitude of men. 13. The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD on the head of them. The exposition of this passage is twofold. The greater part of interpreters incline to this view, -- that God here promises some alleviation to the Israelites, after having sharply reproved them, and threatened them with utter ruin. They therefore apply this passage to the kingdom of Christ, as though God gave hope of a future restoration. But when I narrowly weigh every thing, I am, on the contrary, forced to regard these two verses as a commination, that is, that the Prophet here denounces God's future vengeance on the people. As, however, the former opinion is almost universally received, I will briefly mention what has been adduced in its favor, and then I shall return to state the other meaning, which I prefer. It is suitable to the kingdom of Christ to say, that a people who had been dispersed should be gathered under one head. We indeed know how miserable a dispersion there is in the world without him, and that whenever the Prophets speak of the renovation of the Church, they commonly make use of this form of expression, that is, that the Lord will gather the dispersed and unite them together under one head. If then the passage be referred to the kingdom of Christ, it is altogether proper to say, that God by gathering will gather the whole of Jacob. But a restriction is afterwards added, that no one may extend this restoration to the whole race of Abraham, or to all those who, according to the flesh, derived their descent from Abraham as their father: hence the word s'ryt, sharit, is laid down. Then the whole of Jacob is not that multitude, which, according to the flesh, traced their origin from the holy Patriarchs, but only their residue. It then follows, I will set them together as the sheep of Bozrah, that is, I will make them to increase into a large, yea, into an immense number; for they shall make a tumult, that is, a great noise will be made by them, as though the place could not contain so large a number. And they explain the next verse thus, -- A breaker shall go before them, that is, there shall be those who, with a hand, strong and armed, will make a way open for them; inasmuch as Christ says that the kingdom of heaven suffers violence, (Matthew 11:12) they then mean that the people will have courageous leaders, whom nothing will stop from breaking through, and that they will also lead the whole people with them. They shall therefore go forth through the gate, and their king shall pass through. This also well agrees with the kingdom of Christ. For whenever God declares that he will be propitious to his Church, he at the same time adds, that he will give a king to his people; for their safety had been placed in that kingdom, which had been erected by the authority and command of God himself. It is therefore a common thing, and what occurs everywhere in the Prophets, that God would give a king from the seed of David to his people, when it would be his will to favor them with complete happiness. Thus they understand that a king shall pass on before them, which is the office of a leader, to show them the way. And Jehovah shall be at their head; that is, God himself will show himself to be the chief king of his people, and will ever defend by his help and grace those whom he adopts as his people. But I have already said that I more approve of another. exposition: for I see not how the Prophet could pass so suddenly into a different strain. He had said in the last verse that the people could endure no admonitions, for they only desired flatteries and adulation. He now joins what I have lately referred to respecting the near judgment of God, and proceeds, as we shall see, in the same strain to the end of the third chapter: but we know that the chapters were not divided by the Prophets themselves. We have therefore a discourse continued by the Prophet to the third chapter; not that he spoke all these things in one day; but he wished to collect together what he had said of the vices of the people; and this will be more evident as we proceed. I will now come to the words. Gathering, I will gather thee, the whole of Jacob; collecting, I will collect the remnant of Israel. God has two modes of gathering; for he sometimes gathers his people from dispersion, which is a singular proof of his favor and love. But he is said also to gather, when he assembles them together to devote and give them up to destruction, as we say in French, Trousser; and this verb is taken elsewhere in the same sense, and we have already met with an instance in Hosea. So, in the present passage, God declares that there would be a gathering of the people, -- for what purpose? Not that being united together they might enjoy the blessings of God, but that they might be destroyed. As then the people had united together in all kinds of wickedness, so God now declares, that they should be gathered together, that the one and the same destruction might be to them all. And he adds, the remnant of Israel; as though he said, "Whatever shall remain from slaughters in wars and from all other calamities, such as famine and pestilence, this I will collect, that it may be wholly destroyed." He mentions the remnant, because the Israelites had been worn out by many evils, before the Lord stretched forth his hand at last to destroy them. He afterwards subjoins, I will set them together as the sheep of Bozrah; that is, I will cast them into one heap. Bozrah was a city or a country of Idumea; and it was a very fruitful place, and had the richest pastures: hence Isaiah 34, in denouncing vengeance on the Idumeans, alludes at the same time to their pastures, and says, "God will choose for himself fat lambs and whatever is well fed, and will also collect fatness, for the Lord has a sacrifice in Bozrah." So also, in this place, the Prophet says, that the Jews, when collected together as it were into a bundle, shall be like the sheep of Bozrah. And he further adds, as the sheep in the middle of the sheepfolds, though some render it, leading: dvr, daber, sometimes means to lead; but I see no reason why it should be drawn so far from its meaning in this connection. I take it as

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signifying a sheepfold, because sheep are there collected together. Some interpreters consider that a siege is referred to here, that is, that God would confine the whole people within cities, that they might not be open to the incursions of enemies; but I extend the meaning much wider, namely, that God would gather the people, in order at last to disperse them. I will then gather them, as I have already said, Je vous trousserai; as the sheep of Bozrah in the middle of the sheep fold; and there shall be a noise on account of their number; that is, "Though ye now glory in your number, this will avail you nothing; for I shall be able to reduce you all to strait, so that you may, as ye deserve, perish together." It follows, Ascend shall a breaker before them; that is, they shall be led in confusion; and the gate shall also be broken, that they may go forth together; for the passage would not be large enough, were they, as is usually done, to go forth in regular order; but the gates of cities shall be broken, that they may pass through in great numbers and in confusion. By these words the Prophet intimates, that all would be quickly taken away into exile. And they shall go forth, he says through the gate, and their king shall pass on before if them The Prophet means here, that the king would be made captive; and this was the saddest spectacle: for some hope remained, when the dregs of the people had been led into Chaldea; but when the king himself was led away a captive, and cast into prison, and his eyes pulled out, and his children slain, it was the greatest of misery. They were wont to take pride in their king, for they thought that their kingdom could not but continue perpetually, since God had so promised. But God might for a time overturn that kingdom, that he might afterwards raise it anew, according to what has been done by Christ, and according to what had been also predicted by the Prophets. "Crosswise, crosswise, crosswise, (transversa) let the crown be, until its lawful possessor comes." We then see that this, which the Prophet mentions respecting their king, has been added for the sake of amplifying. He afterwards adds, Jehovah shall be at the head of them; that is, He will be nigh them, to oppress and wholly to overwhelm them. Some consider something to be understood, and of this kind, that Jehovah was wont formerly to rule over them, but that now he would cease to do so: but this is too strained; and the meaning which I have stated seems sufficiently clear, and that is, -- that God himself would be the doer, when they should be driven into exile, and that he would add courage to tyrants and their attendants, in pursuing the accursed people, in order to urge on more and more and aggravate their calamities and thus to show that their destruction vault happen through his righteous judgment. We now then understand the real meaning of the Prophet. Now follows -Chapter 3 Micah 3:1-3 1. And I said, Hear, I pray you, O heads of Jacob, and you princes of the house of Israel; Is it not for you to know judgment? 2. Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; 3. Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. The Prophet in this chapter assails and severely reproves the chief men as well as the teachers; for both were given to avarice and cruelty, to plunder, and, in short, to all other vices. And he begins with the magistrates, who exercised authority among the people; and briefly relates the words in which he inveighed against them. We have said elsewhere, that the Prophets did not record all that they had spoken, but only touched shortly on the heads or chief points: and this was done by Micah, that we might know what he did for forty or more years, in which he executed his office. He could have related, no doubt, in half-an-hour, all that exists of his writings: but from this small book, however small it is, we may learn what was the Prophet's manner of teaching, and on what things he chiefly dwelt. I will now return to his words. He says that the chief men of the kingdom had been reproved by him. It is probable, that these words were addressed to the Jews; for though at the beginning he includes the Israelites, we yet know that he was given as a teacher to the Jews, and not to the kingdom of Israel. It was as it were accidental, that he sometimes introduces the ten tribes together with the Jews. This address then was made, as I think, to the king as well as to his counselors and other judges, who then ruled over the people of Judah. Hear this, I pray, he says. Such a preface betokens carelessness in the judges; for why does he demand a hearing from them, except that they had become so torpid in their vices, that they would attend to nothing? Inasmuch then as so brutal a stupor had seized on them, he says, Hear now ye chiefs, or heads, of Jacob, and ye rulers of the house of Israel But why does he still speak of the house of Israel? Because that name was especially known and celebrated, whenever a mention was made of the posterity of Abraham: and the other Prophets, even while speaking of the kingdom of Judah, often make use of this title, "ye who are called by the name of Israel;" and they did this, on account of the dignity of the holy Patriarch; and the meaning of the word itself was no ordinary testimonial of excellency as to his whole race. And this is what is frequently done by Isaiah. But the name of Israel is not put here, as elsewhere, as a title of distinction: on the contrary, the Prophet here amplifies their sin, because they were so corrupt, though they were the chief men among the chosen race, being those whom God had honored with so much dignity, as to set them over his Church and elect people. It was then an ingratitude, not to be endured to abuse that high and sacred authority, which had been conferred on them by God. Does it not belong to you, he says, to know judgment? Here he intimates that rectitude ought to have a place among the chief men, in a manner more especial than among the common people; for it behoves them to excel others in the knowledge of what is just and right: for though the difference between good and evil be engraven on the hearts of all, yet they, who hold supremacy among the people, and excel in power, are as it were the eyes of the community; as the eyes direct the whole body, so also they, who are placed in any situation of honor, are thus made eminent, that they may show the right way to others. Hence by the word, to know, the Prophet intimates that they wickedly subverted the whole order of nature, for they were blind, while they ought to have been the luminaries of the whole people. Is it not for you, he says, to know judgment and equity? But why was this said, especially to the chief men? Because they, though they of themselves knew what was right, having the law engraven within ought yet as leaders to have possessed superior knowledge, so as to outshine others. It is therefore your duty to know judgment. We hence learn that it is not enough for princes and magistrates to be well disposed and upright; but it is required of them to know judgment and wisdom that they may discern matters above the common people. But if they are not thus endued with the gift of understanding and wisdom let them ask of the Lord. We indeed know, that without the Spirit of God, the acutest men are wholly unfit to rule; nor is it in vain, that the free Spirit of God is set forth, as holding the supreme power in the world; for we are thus reminded, that even they who are endued with the chief gifts are wholly incapable of governing except the Spirit of God be with them. This passage then shows that an upright mind is not a sufficient qualification in princes; they must also excel in wisdom, that they may be, as we have already said, as the eyes are to the body. In this sense it is that Micah now says that it belonged to the leaders of the people to know judgment and justice. He afterwards subjoins, But they hate good, and love evil, and pull off the skin from my people, the flesh from their bones; that is, they leave nothing, he says, sound and safe, their rapacity being so furious. The Prophet conveys first a general reproof, -- that they not only perverted justice, but were also given to wickedness and hated good. He means then that they were openly wicked and ungodly, and also that they with a fixed purpose carried on war against every thing just and right. We hence learn how great and how abominable was the corruption of the people, when they were still the peculiar possession and heritage of God. Inasmuch then as the state of this ancient people had become so degenerated, let us learn to walk in solicitude and fear, while the Lord governs us by pious magistrates and faithful pastors: for what happened to the Jews might soon happen to us, so that wolves might bear rule over us, as indeed experience has proved even in this our city. The Prophet afterwards adds the kinds of cruelty which prevailed; of which he speaks in hyperbolical terms, though no doubt he sets before our eyes the state of things as it was. He compares the judges to wolves or to lions, or to other savage beasts. He says not that they sought the property of the people, or pillaged their houses; but he says that they devoured their flesh even to the very bones; he says that they pulled off their skin: and this he confirms in the next verse. They devour, he says, the flesh of my people, and their skin they strip off from them, and their bones they break in pieces and make small, as that which into the pot is thrown, and which is in the midst of the caldron. For when any one throws meat into the pot, he does not take the whole ox, but cuts it into pieces, and having broken it, he then fills with these pieces his pot or his caldron. The Prophet then enhances the cruelty of the princes; they were not content with one kind of oppression, but exercised every species of barbarous cruelty towards the people, and were in every respect like bears, or wolves, or lions, or some other savage beasts, and that they were also like gluttons. We now then perceive the Prophet's meaning. Now this passage teaches us what God requires mainly from those in power, -- that they abstain from doing injustice: for as they are armed with power, so they ought to be a law to themselves. They assume authority over others; let them then begin with themselves, and restrain themselves from doing evil. For when a private man is disposed to do harm, he is restrained at least by fear of the laws, and dares not to do any thing at his pleasure; but in princes there is a greater boldness; and they are able to do greater injustice: and this is the reason why they ought to observe more forbearance and humanity. Hence levity and paternal kindness especially become princes

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and those in power. But the Prophet here condemns the princes of his age for what deserved the highest reprehension; and their chief crime was cruelty or inhumanity, inasmuch as they spared not their own subjects. We now see that the Prophet in no degree flattered the great, though they took great pride in their own dignity. But when he saw that they wickedly and basely abused the power committed to them, he boldly resisted them, and exercised the full boldness of the Spirit. He therefore not only calls them robbers or plunderers of the people; but he says, that they were cruel wild beasts; he says, that they devoured the flesh, tore and pulled it in pieces, and made it small; and he says all this, that he might convey an idea of the various kinds of cruelty which they practiced. Now follow threatenings -Micah 3:4 4. Then shall they cry unto the LORD, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Micah now denounces judgment on the chief men, such as they deserved. He says, They shall cry then to Jehovah The adverb 'z, az, is often put indefinitely in Hebrew, and has the force of a demonstrative, and may be taken as pointing out a thing, (deiktikos -- demonstratively,) then, or there, as though the Prophet pointed out by his finger things which could be seen, though they were far away from the sight of men. But in this place, the Prophet seems rather to pursue the subject to which I have already referred: for he had before stated that God would take vengeance on that people. This adverb of time then is connected with the other combinations, which have been already explained. If, however, any one prefer a different meaning, namely that the Prophet meant here to hold them in suspense, as to the nearness of God's vengeance, I do not oppose him, for this sense is not unsuitable. However this may be, the Prophet here testifies that the crimes of the chief men would not go unpunished, though they did not think themselves to be subject either to laws or to punishment. As then the princes and magistrates regarded themselves as exempt, by some imaginary privilege, from the lot of other people, the Prophet declares here expressly, that a distress was nigh at hand, which would extort a cry from them: for by the word, cry, he means the miseries which were nigh at hand. They shall then cry in their distress. I have now explained the design of the Prophet. We indeed see how at this day those who are in high stations swell with arrogance; for as they abound in wealth, and as honor is as it were an elevated degree, so that being propped up by the shoulders of others they seem eminent, and as they are also feared by the rest of the people, they are on these accounts led to think that no adversity can happen to them. But the Prophet says, that such would be their distress, that it would draw a cry from them. They shall then cry, but Jehovah will not hear; that is, they shall be miserable and without any remedy. Jehovah will not answer them, but will hide from them his face, as they have done perversely; that is, God will not hear their complaints; for he will return on their own heads all the injuries with which he now sees his own people to be afflicted. And thus God will show that he was not asleep, while they were with so much effrontery practicing all kinds of wrong. It may however be asked here, how it is that God rejects the prayers and entreaties of those who cry to him? It must first be observed, that the reprobate, though they rend the air with their cries, do not yet direct their prayers to God; but if they address God himself, they do this clamorously; for they expostulate with him, and contend with him, yea, they vomit out their blasphemies, or at least they murmur and complain of their evils. The ungodly then cry, but not to the Lord; or if they address their cries to God, they are, as it has been said, full of glamour. Hence, except one is guided by the Spirit of God, he cannot pray from the heart. And we know that it is the peculiar office of the Spirit to raise up our hearts to heaven: for in vain we pray, except we bring faith and repentance: and who is the author of these but the Holy Spirit? It appears then that the ungodly so cry, that they only violently contend with God: but this is not the right way of praying. It is therefore no wonder that God rejects their clamors. The ungodly do indeed at times pour forth a flood of prayers and call on God's name with the mouth; but at the same time they are, as we have said, full of perverseness, and they never really humble themselves before God. Since then they pour forth their prayers from a bitter and a proud heart, this is the reason why the Prophet says now, that the Lord would not then hear, but hide his face from them at that time, inasmuch as they acted perversely. He shows here that God would not be reconciled to men wholly irreclaimable, who could not be restored by any means to the right way. But when any one falls [and repents] he will ever find God propitious to him, as soon as he cries to him; but when with obstinate minds we pursue our own course, and give no place to repentance, we close up the door of mercy against ourselves; and so what the Prophet teaches here necessarily takes place, -- the Lord hides his face in the day of distress. And we also hear what the Scripture says, -- that judgment will be without mercy to those who are not merciful (James 2:11). Hence if any one be inexorable to his brethren, (as we see at this day many tyrants to be, and we also see many in the middle class to be of the same tyrannical and wholly sanguinary disposition,) he will at length, whoever he may be, meet with that judgment which Micah here denounces. The sentence then is not to be taken in a general sense, as though he had said, that the Lord would not be reconciled to the wicked; but he points out especially those irreclaimable men, who had wholly hardened themselves, so that they had become, as we have already seen, altogether inflexible. The Prophet now comes to his second reproof. Micah 3:5 5. Thus says the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putt not into their mouths, they even prepare war against him. Micah accuses here the Prophets, in the first place, of avarice and of a desire for filthy lucre. But he begins by saying that he spoke by God's command, and as it were from his mouth, in order that his combination might have more weight and power. Thus then says Jehovah against the Prophets: and he calls them the deceivers of the people: but at the same time he points out the source of the evil, that is, why or by what passion they were instigated to deceive, and that was, because the desire of gain had wholly possessed them, so that they made no difference between what was true and what was false, but only sought to please for the sake of gain. And he shows also, on the other hand, that they were so covetous of gain, that they declared war, if any one did not feed them. And God repeats again the name of his people: this had escaped my notice lately in observing on the words of Micah, that the princes devoured the flesh of God's people; for the indignity was increased when this wrong, was done to the people of God. Had the Assyrians, or the Ethiopians, or the Egyptians, been pillaged by their princes, it would have been more tolerable; but when the very people of God were thus devoured, it was, as I have said, less to be borne. So when the people of God were deceived, and the truth was turned to a lie, it was a sacrilege the more hateful. This then was the reason why he said, Who deceive my people. "This people is sacred to me, for I have chosen them for myself; as then they are destroyed by frauds and deceptions, is not my majesty in a manner dishonored -- is not my authority lessened?" We now then see the reason why the Prophet says, They deceive my people. It is indeed certain, that the Jews were worthy of such deceptions; and God elsewhere declares, that whenever he permitted false prophets to come among them, it was to try them to see what sort of people they were, (Deuteronomy 13.) It was then their just reward, when liberty was given to Satan to prevent sound doctrine among the people. And no one is ever deceived, except through his own will. Though their own simplicity seems to draw many to destruction, yet there is ever in them some hypocrisy. But it does not extenuate the sin of false teachers, that the people deserve such a punishment: and hence the Prophet still goes on with his reproof and says, that they were the people of God, -- in what respect? By adoption. Though then the Jews had rendered themselves unworthy of such an honor, yet God counts them his people, that he might punish the wickedness of the false teachers, of which he now accuses them. It now follows, that they did bite with their teeth. But I cannot finish today. Prayer. Grant, Almighty God, that as you would have the image of your justice to shine in princes, and whom you arrest with the sword, that they might rule in your name, and be really your ministers, -- O grant, that this your blessing may openly appear among us, and that by this evidence you may testify that you are not only propitious to us, but have also a care for our safety, and watches over our welfare and well-being: and do you so shine by your word, that it may never be obscured or clouded among us through any depraved cupidity, but ever retain its own clear purity, so that we may proceed in the right path of salvation, which you hast discovered and prescribed, until we be at length gathered into your celestial kingdom, to enjoy that eternal inheritance, which has been procured for us by the blood of your onlybegotten Son. Amen. Lecture Eighty-sixth Let us proceed to explain that sentence of the Prophet, in which he shows the cause why the teachers deceived the people and turned the truth of God to a lie; and this was, because they were greedy of gains and were wholly given to avarice. We hence see, according to the testimony of Paul, that avarice affords a cause to all evils, (1

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Timothy 6:10;) and that wherever this contagion comes, all things necessarily fall into decay: for when avarice reigns in the hearts of men, the truth of God especially is ever adulterated. But Micah adduces two evidences of avarice, -- that they cried, Peace, when well fed and filled, -- and that they proclaimed war, when they were hungry. Then as to the first points he says, hnskym vsnyhm vqr'v slvm, that is, "who bite with their teeth, and cry, Peace." But the sentence is to be so understood, that when they did bite well, they announced peace with full confidence: for by the word, bite, the Prophet means their gormandizing; for they who, under the guise of God's name, sought only their own advantage, were not satisfied with a moderate support, inasmuch as they were like hungry dogs. They therefore devoured, and gorged themselves, without any limits or moderation. This is the reason why he says that they did bite: for he compares them either to lions or to bears; and we know that wild beasts are not satiated with a small quantity of food, but that they gnash as it were their teeth except they are always pampered. So also Micah says, that the false teachers of his age were voracious men, who demanded a large proportion of food. We see the same thing in our day as to the monks under the Papacy, especially those who, under the name of mendacity, devour the substance of all people. Except they are pampered, they always murmur; nay, they are not content with murmurs, they proclaim war, as the Prophet says here. We indeed see at the same time, that they are insatiable; for when they come to tables well furnished, no one would say that they are men, but beasts, for they devour everything. We now then understand the Prophet's meaning. But it is not voracity alone that is reprehended: he says, that they sold their blessings. When they were well filled and had their stomach well supplied. In the same manner the monks also are wont to pronounce peace when they are well fed, -- "O! ye do good, when ye take care of the brethren; for they are careful of you: when ye sleep in your beds, they watch, and their prayers make you rich; for how could the world stand, were it not that the brethren make amends for it? As then ye are so kind to our community, all things shall turn out well and prosperously to you, and God also will bless you." This then is the practice of those who for reward sell their blessings; they cry, Peace, that is, they confidently declare that all things shall be well, they make God propitious, provided such liberality towards their order be ever continued. But, on the other hand, he also says, If any one gives not to their mouth, they instantly sanctify war against you: but I give a different rendering, as the passage requires, -- that they reclaim war; though the word is literally to sanctify. But we have seen in Joel 2, that the word is used to designate any solemn proclamation, -"Sanctify a fast", that is, Proclaim a fast. So also in this place, They sanctify war, that is, they proclaim war, when any one does not feed them, nor satisfy their gormandizing; for they could not bear want. In short, the Prophet shows, that these false teachers were so blinded by avarice, that they discerned not the difference between right and wrong; but only praised those who fed them: and, on the other hand, when they found that they and their stomach were not cared for nor satisfied, they cursed, fulminated, and uttered nothing but anathemas; as we see to be done at this day by the monks under the Papacy. The Prophet now says -Micah 3:6-7 6. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. 7. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. God declares here to the false teachers by the mouth of Micah, that he would inflict punishment on them, so that they should be exposed to the reproach of all. Hence the kind of punishment of which the Prophet speaks is -- that he would strip the false teachers of all their dignity, so that they should hereafter in vain put on an appearance, and claim the honorable name which they had so long abused. We indeed know, when ungodly and profane men clothe themselves with the dignified titles of being the princes, or bishops, or prelates of the Church, how audaciously they pervert every thing, and do so with impunity. There is then no other remedy, except God pulls off the mask from them, and openly discovers to all their baseness. Of this punishment Micah now speaks. There shall be to you a night from vision; so is the phrase literally, but the particle m, mem, means often, for, or, on account of; and we can easily see that the Prophet represents night as the reward for visions and darkness for divination. "As then my people have been deceived by your fallacies, for your visions and divinations have been nothing but lies and deceits, I will repay you with the reward which you have deserved: for instead of a vision you shall have night, and instead of divination you shall have thick darkness." It is indeed certain, that the false teachers, even when they were, as they say, in great reputation, that is, when they retained the honor and the title of their office, were blind and wholly destitute of all light: but the Prophet here declares, that as their baseness did not appear to the common people, God would cause it to be made at length fully evident. As for instance, there is nothing at this day more stupid and senseless than the bishops of the Papacy: for when any one draws from them any expression about religion, they instantly betray not only their ignorance, but also their shameful stupidity. With regard to the monks, though they be the most audacious kind of animals, (audacissimum animalium genus,) yet we know how unlearned and ignorant they are. Therefore at this time the night has not yet passed away, nor the darkness, of which Micah speaks here. We now then understand what the Holy Spirit teaches here, and that is, -- that God would at length strip those false teachers of that imaginary dignity, on account of which no one dared to speak against them, but received as an oracle whatever they uttered. Night, then, shall be to you instead of a vision; that is, "The whole world shall understand that you are not what you boast yourselves to be: for I will show that there is not in you, no, not a particle of the prophetic spirit, but that ye are men as dark as night, and darkness shall be to you instead of divination. Ye boast of great acuteness and great perspicuity of mind; but I will discover your baseness, so that the very children may know that you are not endued with the spirit." To the same purpose is what he adds, Go down shall the sun upon you, and darkened over you shall be the day; that is, such will be that darkness, that even at noon they will see nothing; the sun will shine on all, but they shall grope as in the dark; so that Gods vengeance would be made so manifest, that it might be noticed by all, from the least to the greatest. He confirms the same thing in the next verse, And ashamed shall be the seers and confounded the diviners, and they shall cover their lip; that is they will put veils on their mouths. In short, he means, that they would become a reproach to all, so that they would be ashamed of themselves, and no more dare to boast with so much confidence of their name and of the prophetic office. As to this form of expression, vtv l-sphm, uothu ol shephim, some think that the practice of mourners is referred to; but this interpretation is frigid. I have therefore no doubt but that Micah intimates that the mouths of the false teachers would be closed. There is nearly the same denunciation mentioned by Zechariah; for speaking of the restoration of the Church, he says, -- They who before went about boasting greatly, and gloried in the name of Prophets, shall cast away their mantle, and will no longer dare to show themselves; yea, when they shall come abroad, they shall be as it were herdsman or private persons, and shall say, "I am not a prophet, nor the son of a prophet, I am chastised by my father;" that is, they shall profess themselves unworthy of being called prophets; but that they are scholars under discipline, (Zechariah 13:5.) So also in this place, "They deceive at this day my people," says the Lord; "I will reward them as they deserve; I will fill them with disgrace and contempt. They shall not then dare hereafter to show themselves as they have been wont to do; they shall not presume boastingly to profess themselves to be the pillars of the Church, that the whole world may be made subject to them; they shall not dare with tyrannical force to oppress the common and ignorant portions of society Veil, then, shall they their mouth; that is, "I will cause their mouth to be closed, so that they shall not dare hereafter to utter even a word." It follows, For there will be no answer from God. Some so explain this sentence, as though the Prophet upbraided them with their old deceits, which they boasted were the words of God: as then they were not faithful to God, but lied to miserable men, when they said, that they were sent from above, and brought messages from heaven, while they only uttered their own inventions or fables, they should on these accounts be constrained to cover their mouth. But different is the meaning of the Prophet, and it is this, -- that they were to be deprived of any answer, so that their want of knowledge might be easily perceived even by the most ignorant: for false teachers, though they possess nothing certain, yet deceive the simple with disguises, and render plausible their absurdities, that they may seem to be the interpreters of God; and they further add great confidence: and then the stupidity of the people concedes to them such great power, according to what is said by Jeremiah 5 where he says that the priests received gifts and that for gifts the Prophets divined, and that the people loved such deprivations. But Micah declares here that such delusions would no longer be allowed, for God would dissipate them. It will then be made evident, that you have no answer from God; that is, "All will perceive that you are void and destitute of every celestial truth, and that you were formerly but gross cheats, when ye passed yourselves as God's servants, though you had no ground for doing so."

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We now perceive what the Prophet means. But this punishment might have then contributed to the benefit of the people: for as it is a cause of ruin to the world, when there is no difference made between light and darkness; so when the baseness of those is discovered, who abuse God's name and adulterate his pure truth, there is then a door open to repentance. Rightly then is this combination addressed to false prophets. It now follows -Micah 3:8 8. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Here Micah, in a courageous spirit, stands up alone against all the false teachers even when he saw that they were a large number, and that they appealed to their number, according to their usual practice, as their shield. Hence he says, I am filled with power by the Spirit of Jehovah. This confidence is what all God's servants should possess, that they may not succumb to the empty and vain boastings of those who subvert the whole order of the Church. Whenever then, God permits his pure truth to be corrupted by false teachers, and them to be popular among those high in honor, as well as the multitude, let this striking example be remembered by us, lest we be discouraged, lest the firmness and invincible power of the Holy Spirit be weakened in our hearts, but that we may proceed in the course of our calling, and learn to oppose the name of God to all the deceptions of men, if indeed we are convinced that our service is approved by him, as being faithful. Since, then, Micah says, that he was filled with power, he no doubt stood, as it were, in the presence of the whole people, and alone pitched his camp against the whole multitude; for there were then false teachers going about every where, as the devil sows always seed enough, whenever God lets loose the reins. Though then their number was not small, yet Micah hesitated not to go forth among them: I, he says; there is stress to be laid on the pronoun 'nky, anki, -- Ye despise me, being one man, and ye despise a few men; ye may think that I alone serve the Lord; but I am a match for a thousand, yea, for an innumerable multitude; for God is on my side, and he approves of my ministry as it is. from him, nor do I bring any thing to you but what he has commanded: It is then I. He further expresses a fuller confidence by using the word 'vlm, aulam; Verily, he says, I am filled with power. This "verily" or truly is opposed to those lofty boastings by which the false prophets were ever wont to attain a name and honor among the people. But Micah intimates that all that they uttered was only evanescent: "Ye are," he says, "wonderful prophets; nay, ye are superior to the angels, if you are to be believed; but show that you are so in reality; let there be some proof by which your calling can be confirmed. There is no proof. It then follows, that ye are only men of wind, and not really spiritual: but there is really in me what ye boast of with your mouths." And he says, that he was filled, that he might not be thought one of the common sort: and Micah no doubt shows here, on account of the necessity of the occasion, that he was not supplied with ordinary or usual power; for, according as God employs the labors of his servants, so is he present with them, and furnishes them with suitable protection. When any one is not exercised with great difficulties in discharging his office of teaching, a common measure of the Spirit is only necessary for the performance of his duties; but when any one is drawn into arduous and difficult struggles, he is at the same time especially strengthened by the Lord: and we see daily examples of this; for many simple men, who have never been trained up in learning, have yet been so endued by the celestial Spirit, when they came to great trials, that they have closed the mouths of great doctors, who seemed to understand all oracles. By such evidences God openly proves at this day, that he is the same now as when he formerly endued his servant Micah with a power so rare and so extraordinary. This then is the reason why he says, that he was filled with power. He afterwards adds, By the Spirit of Jehovah Here the Prophet casts aside every suspicious token of arrogance; lest he should seem to claim anything as his own, he says, that this power was conferred on him from above: and this circumstance ought to be particularly noticed. Though Micah rightly and justly claimed to himself the name of a teacher, he yet had nothing different from others before the world; for all his opponents discharged the same office, and obtained the same honor: the office was common to both parties. Micah was either alone, or connected with Isaiah and a few others. Since then he here dares to set up himself, we see that his call alone must be regarded; for we know how great is the propensity of Satan to oppose the kingdom of Christ, and also how proud and fierce are false teachers. Since then the rage of Satan is well known and the presumption of false teachers, there is no reason why the faithful should make much of mere naked titles: and when they, who lived at that time, declared, as Papists do at this day, that they had no discrimination nor judgment to know, whether of them ought to have been deemed impostors or the ministers of God, inasmuch as Micah was alone and they were many, and also that the others were prophets that at least they had the name and repute of being so, -what was to be done? This was the reason why I have said that this circumstance was worthy of special notice, -- that though their vocation was common, yet as they had acted perfidiously, and Micah alone, or with few others, had faithfully performed what the Lord had commanded, he alone is to be deemed a Prophet and a teacher: in short, there is no reason for false prophets to set up against us a mere coveting, when they cannot prove that they are endued with the Spirit of God. Whosoever then desires to be deemed a servant of God, and a teacher in his Church, must have this seal which Micah here adduces; he must be endued with the Spirit of God; honor then will be given to God. But if any one brings nothing but the name, we see how vain before God it is. He afterwards subjoins With judgment and courage. (fortitudine) By judgment, I have no doubt, he understands discernment, as this is also the common meaning of the word. He then adds courage. These two things are especially necessary for all ministers of the word, -- that is, to excel in wisdom, to understand what is true and right, and to be also endued with inflexible firmness, by which they may overcome both Satan and the whole world, and never turn aside from their course, though the devil may in all ways assail them. We hence see what these two words import. He had put kch, kech, first, power; but now he mentions gvvrh, gebure, courage or magnanimity. By the term, power, he meant generally all the endowments, with which all who take upon them the office of teaching ought to be adorned. This qualification is then first required, and it is a general one: but Micah divides this power of the prophets into two kinds, even into wisdom or judgment, and into courage; and he did this, that they might understand what God intended: Let them excel in doctrine; and then that they may be confirmed, let them not yield to any gales that may blow, nor be overcome by threats and terrors; let them not bend here and there to please the world; in a word, let them not succumb to any corruptions: it is therefore necessary to add courage to judgment. He then adds, To declare to Jacob his wickedness, and to Israel his sin. We here see that the Prophet did not hunt for the favor of the people. Had he courted their approbation, he must have soothed with flatteries those who sought flatteries; and were already seized with such hatred and malignant feelings, that they had rejected Micah. He must then have spoken softly to them, to please them; but this he did not do. "On the one hand," he says, "these men sell to you their blessings and deceive you with the hope of peace; and, on the other, they denounce war, except their voracity is satisfied; and thus it is that they please you; for so ye wish, and ye seek such teachers as will promise you wine and strong drink: but I am sent to you for another purpose; for the Lord has not deposited flatteries with me, such as may be pleasant to you; but he has deposited reproofs and threatenings. I shall therefore uncover your crimes, and will not hesitate to condemn you before the whole world, for ye deserve to be thus treated." We now perceive why the Prophet says, that he was endued with power to declare his wickedness to Jacob, etc. But we hence learn how necessary it is for us to be supported by celestial firmness, when we have to do with insincere and wicked men; and this is almost the common and uniform lot of all God's servants; for all who are sent to teach the word are sent to carry on a contest. It is therefore not enough to teach faithfully what God commands, except we also contend: and though the wicked may violently rise up against us, we must yet put on a brazen front, as it is said in Ezekiel 3:8, 9; nor must we yield to their fury, but preserve invincible firmness. Since then we have a contest with the devil, with the world, and with all the wicked, that we may faithfully execute our office, we must be furnished with this courage of which Micah speaks. As I have already shown that God's servants ought courageously to break through all those obstacles by which Satan may attempt either to delay or to force them backward; so also the doctrine taught here ought to be applied to all the godly: they ought wisely to distinguish between the faithful servants of God and impostors who falsely pretend his name. Then no one, who desires truly and from the heart to obey God, will be deceived; for the Lord will ever give the spirit of judgment and discrimination. And the reason why at this day many miserable souls are led to endless ruin is, because they either shut their eyes, or willfully dissemble, or designedly involve themselves in such subterfuges as these, -- "I cannot form any judgment; I see on both sides learned and celebrated men, at least those who are in some repute and esteem: some call me to the right hand, and others to the left, where am I to retake myself? I therefore prefer to close my mouth and my ears." Thus many, seeking a cloak for their sloth, often manifest their ignorance: for we see that the eyes must be opened when the Lord exercises and tries our faith: and he suffers discords and contentions to arise in the Church that some may choose this, and others that. Though God then relaxes the reins of Satan, that contests and turmoils of this kind may be excited in the Church, there is yet no excuse for us, if we follow not what the Lord prescribes; for he will ever guide us by his Spirit, provided we foster not our own slothfulness. It follows--

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Micah 3:9-10 9. Hear this, I pray you, you heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. 10. They build up Zion with blood, and Jerusalem with iniquity. The Prophet begins really to prove what he had stated, -- that he was filled with the power of the Holy Spirit: and it was, as they say, an actual proof, when the Prophet dreaded no worldly power, but boldly addressed the princes and provoked their rage against him, Hear, he says, ye heads, ye rulers of the house of Jacob, ye men who are cruel, bloody, and iniquitous. We then see that the Prophet had not boasted of what he did not without delay really confirm. But he began with saying, that he was filled with the Spirit of God, that he might more freely address them, and that he might check their insolence. We indeed know that the ungodly are so led on headlong by Satan, that they hesitate not to resist God himself: but yet the name of God is often to them a sort of a hidden chain. However much then the wicked may rage, they yet become less ferocious when the name of God is introduced. This is the reason why the Prophet had mentioned the Spirit of God; it was, that there might be a freer course to his doctrine. When he now says, Ye heads of the house of Jacob, ye rulers of the house of Israel, it is by way of concession, as though he had said, that these were indeed splendid titles, and that he was not so absurd as not to acknowledge what had been given them by God, even that they were eminent, a chosen race, being the children of Abraham. The Prophet then concedes to the princes what belonged to them, as though he had said, that he was not a seditious man, who had no care nor consideration for civil order. And this defense was very necessary, for nothing is more common than for the ungodly to charge God's servants with sedition, whenever they use a freedom of speech as it becomes them. Hence all who govern the state, when they hear their corruptions reproved, or their avarice, or their cruelty, or any of their other crimes, immediately cry out, -- "What! if we suffer these things, every thing will be upset: for when all respect is gone, what will follow but brutal outrage? for every one of the common people will rise up against the magistrates and the judges." Thus then the wicked ever say, that God's servants are seditious whenever they boldly reprove them. This is the reason why the Prophet concedes to the princes and judges of the people their honor; but a qualifying clause immediately follows, -- Ye are indeed the heads, ye are rulers; but yet they hate judgment:" he does not think them worthy of being any longer addressed. He had indeed bidden them to hear as with authority; but having ordered them to hear, he now uncovers their wickedness, They hate, he says, judgments and all rectitude pervert: each of them builds Zion by blood, and Jerusalem by iniquity; that is, they turn their pillages into buildings: "This, forsooth, is the splendor of my holy city even of Zion! Where I designed the ark of my covenant to be placed, as in my only habitation, even there buildings are seen constructed by blood and by plunder! See, he says, how wickedly these princes conduct themselves under the cover of their dignity!" We now see that the word of God is not bound, but that it puts forth its power against the highest as well as the lowest; for it is the Spirit's office to arraign the whole world, and not a part only. When the Spirit shall come,' says Christ, it will convince the world,' (John 16:8.) He speaks not there of the common people only, but of the whole world, of which princes and magistrates form a prominent part. Let us them know, that though we ought to show respect to judges, (as the Lord has honored them with dignified titles, calling them his vicegerents and also gods,) yet the mouths of Prophets ought not to be closed; but they ought, without making any difference, to correct whatever is deserving of reproof, and not to spare even the chief men themselves. This is what ought in the first place to be observed. Then when he says, that Zion was built by blood, and Jerusalem by iniquity, it is the same as though the Prophet had said, that whatever the great men expended on their palaces had been procured, and, as it were, scraped together from blood and plunder. The judges could not have possibly seized on spoils on every side, without being bloody, that is, without pillaging the poor: for the judges were for the most part corrupted by the rich and the great; and then they destroyed the miserable and the innocent. He then who is corrupted by money will become at the same time a thief; and he will not only extort money, but will also shed blood. There is then no wonder that Micah says, that Zion was built by blood He afterwards extends wider his meaning and mentions iniquity, as he wished to cast off every excuse from hypocrites. The expression is indeed somewhat strong, when he says, that Zion was built by blood. They might have objected and said, that they were not so cruel, though they could not wholly clear themselves from the charge of avarice. "When I speak of blood," says the Prophet, "there is no reason that we should contend about a name; for all iniquity is blood before God: if then your houses have been built by plunder, your cruelty is sufficiently proved; it is as though miserable and innocent men had been slain by your own hands." The words, Zion and Jerusalem, enhance their sin; for they polluted the holy city and the mount on which the temple was built by the order and command of God. Prayer. Grant, Almighty God, that as you would have us to be ruled by the preaching of your word, -- O grant, that those who have to discharge this office may be really endued with your celestial power, that they may not attempt anything of themselves, but with all devotedness spend all their labors for you and for our benefit, that through them we may be thus edified, so that you may ever dwell among us, and that we through our whole life may become the habitation of thy Majesty, and that finally we may come to your heavenly sanctuary, where you daily invites us, as an entrance there has been once for all opened to us by the blood of your only-begotten Son. Amen. Lecture Eighty-seventh Micah 3:11-12 11. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? None evil can come upon us. 12. Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest. The Prophet shows here first, how gross and supine was the hypocrisy of princes as well as of the priests and prophets: and then he declares that they were greatly deceived in thus soothing themselves with vain flatteries; for the Lord would punish them for their sins since he had in his forbearance spared them, and found that they did not repent. But he does not address here the common people or the multitude, but he attacks the chief men: for he has previously told us, that he was endued with the spirit of courage. It was indeed necessary for the Prophet to be prepared with invincible firmness that he might freely and boldly declare the judgment of God, especially as he had to do with the great and the powerful, who, as it is well known, will not easily, or with unruffled minds, bear their crimes to be exposed; for they wish to be privileged above the ordinary class of men. But the Prophet not only does not spare them, but he even arraigns them alone, as though the blame of all evils lodged only with them, as indeed the contagion had proceeded from them; for though all orders were then corrupt, yet the cause and the beginning of all the evils could not have been ascribed to any but to the chief men themselves. And he says, Princes for reward judge, priests teach for reward, the prophets divine for money: as though he had said, that the ecclesiastical as well as the civil government was subject to all kinds of corruptions, for all things were made matters of sale. We know that what the Holy Spirit declares elsewhere is ever true, -- that by gifts or rewards the eyes of the wise are blinded and the hearts of the just are corrupted, (Ecclus. 20:29,) for as soon erg judges open a way for rewards, they cannot preserve integrity, however much they may wish to do so. And the same is the case with the priests: for if any one is given to avarice, he will adulterate the pure truth: it cannot be, that a complete liberty in teaching should exist, except when the pastor is exempt from all desire of gain. It is not therefore without reason that Micah complains here, that the princes as well as the priests were hirelings in his day; and by this he means, that no integrity remained among them, for the one, as I have said, follows from the other. He does not say, that the princes were either cruel or perfidious, though he had before mentioned these crimes; but in this place he simply calls them mercenaries. But, as I have just said, the one vice cannot be separated from the other; for every one who is hired will pervert judgment, whether he be a teacher or a judge. Nothing then remains pure where avarice bears rule. It was therefore quite sufficient for the Prophet to condemn the judges and the prophets and the priests for avarice; for it is easy hence to conclude, that teaching was exposed to sale, and that judgments were bought, so that he who offered most money easily gained his cause. Princes then judge for reward, and priests also teach for reward We can learn from this place the difference between prophets and priests. Micah ascribes here the office or the duty of teaching to the priests and leaves divination alone to the prophets. We have said elsewhere, that it happened through the idleness of the priests, that prophets were added to them; for prophesying belonged to them, until being content with the altar, they neglected the office of teaching: and the same thing, as we find, has taken place under the Papacy. For though it be quite evident for what reason pastors were appointed to preside over the Church, we yet see that all, who proudly call themselves pastors, are dumb dogs. Whence is this? Because

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they think that they discharge their duties, by being only attentive to ceremonies; and they have more than enough to occupy them: for the priestly office under the Papacy is laborious enough as to trifles and scenic performances: (ritus histrionicos -- stage-playing rites) but at the same time they neglect the principal thing -- to feed the Lord's flock with the doctrine of salvation. Thus degenerated had the priests become under the Law. What is said by Malachi ought to have been perpetuated, -- that the law should be in the mouth of the priest, that he should be the messenger and interpreter of the God of hosts, (Malachi 2:7;) but the priests cast from them this office: it became therefore necessary that prophets should be raised up, and as it were beyond the usual course of things while yet the regular course formally remained. But the priests taught in a cold manner; and the prophets divined, that is professed that oracles respecting future things were revealed to them. This distinction is now observed by the Prophet, when he says, The priests teach for reward, that is, they were mercenaries, and hirelings in their office: and the prophets divined for money It then follows, that they yet leaned on Jehovah, and said, Is not Jehovah in the midst of us? Come then shall not evil upon us. The Prophet shows here, as I have said at the beginning, that these profane men trifled with God: for though they knew that they were extremely wicked, nay, their crimes were openly known to all; yet they were not ashamed to lay claim to the authority of God. And it has, we know, been a common wickedness almost in all ages, and it greatly prevails at this day, -- that men are satisfied with having only the outward evidences of being the people of God. There was then indeed an altar erected by the command of God; there were sacrifices made according to the rule of the Law; and there were also great and illustrious promises respecting that kingdom. Since then the sacrifices were daily performed, and since the kingdom still retained its outward form, they thought that God was, in a manner, bound to them. The same is the case at this day with the great part of men; they presumptuously and absurdly boast of the external forms of religion. The Papists possess the name of a Church, with which they are extremely inflated; and then there is a great show and pomp in their ceremonies. The hypocrites also among us boast of Baptism, and the Lord's Supper, and the name of Reformation; while, at the same time, these are nothing but mockeries, by which the name of God and the whole of religion are profaned, when no real piety flourishes in the heart. This was the reason why Micah now expostulated with the prophets and the priests, and the king's counselors; it was, because they falsely pretended that they were the people of God. But by saying; that they relied on Jehovah, he did not condemn that confidence which really reposes on God; for, in this respect, we cannot exceed the bounds: as God's goodness is infinite, so we cannot trust in his word too much, if we embrace it in true faith. But the Prophet says, that hypocrites leaned on Jehovah, because they flattered themselves with that naked and empty distinction, that God had adopted them as his people. Hence the word, leaning or recumbing, is not to be applied to the real trust of the heart, but, on the contrary, to the presumption of men, who pretend the name of God, and so give way to their own will, that they shake off not only all fear of God, but also thought and reason. When, therefore, so great and so supine thoughtlessness occupies the minds of men, stupidity presently follows: and yet it is not without reason that Micah employs this expression, for hypocrites persuade themselves that all things will be well with them, as they think that they have God propitious to them. As then they feel no anxiety while they have the idea that God is altogether at peace with them, the Prophet declares, by way of irony, that they relied on Jehovah; as though he had said, that they made the name of God their support: but yet the Prophet speaks in words contrary to their obvious meaning, (katachrestikos loquitur -- speaks catachrestically;) for it is certain that no one relies on Jehovah except he is humbled in himself. It is penitence that leads us to God; for it is when we are cast down that we recumb on him; but he who is inflated with self-confidence flies in the air, and has nothing solid in him. And our Prophet, as I have said, intended indirectly to condemn the false security in which hypocrites sleep, while they think it enough that the Lord had once testified that they would be his people; but the condition is by them disregarded. He now recites their words, Is not Jehovah in the midst of us? Come will not evil upon us This question is a proof of a haughty self-confidence; for they ask as of a thing indubitable, and it is an emphatic mode of speaking, by which they meant to say, that Jehovah was among them. He who simply affirms a thing, does not show so much pride as these hypocrites when they set forth this question, "Who shall deny that Jehovah dwells in the midst of us?" God had indeed chosen an habitation among them for himself; but a condition was interposed, and yet they wished that he should be, as it were, tied to the temple, though they considered not what God required from them. They hence declared that Jehovah was in the midst of them; nay, they treated with disdain any one who dared to say a word to the contrary: nor is there a doubt but that they poured forth blasts of contempt on the Prophets. For whenever any one threatened what our Prophet immediately subjoins, such an answer as this was ever ready on their lips, -- "What! will God then desert us and deny himself? Has he in vain commanded the temple to be built among us? Has he falsely promised that we should be a priestly kingdom? Dost thou not make God a covenant-breaker, by representing him as approving of the terrors of thy discourse? But he cannot deny himself:" We hence see why the Prophet had thus spoken; it was to show that hypocrites boasted so to speaks of their proud confidence, because they thought that God could not be separated from them. Now this passage teaches us how preposterous it is thus to abuse the name of God. There is indeed a reason why the Lord calls us to himself, for without him we are miserable; he also promises to be propitious to us, though, in many respects, we are guilty before him: he yet, at the same time, calls us to repentance. Whosoever, then, indulges himself and continues sunk in his vices, he is greatly deceived, if he applies to himself the promises of God; for, as it has been said, the one cannot be separated from the other. But when God is propitious to them, they rightly conclude, that all things will be well with them, for we know that the paternal favor of God is a fountain of all felicity. But in this there was a vicious reasoning, -- that they promised to themselves the favor of God through a false imagination of the flesh, and not through his word. Thus we see that there is ever in hypocrisy some imitation of piety: but there is a sophistry (paralogismus) either in the principle itself or in the argument. Now follows a threatening, Therefore, on your account, Zion as a field shall be plowed, and Jerusalem a heap shall be, and the mount of the house as the high places of a forest We here see how intolerable to God hypocrites are; for it was no ordinary proof of a dreadful vengeance, that the Lord should expose to reproach the holy city, and mount Zion, and his own temple. This revenge, then, being so severe, shows that to God there is nothing less tolerable than that false confidence with which hypocrites swell, for it brings dishonor on God himself; for they could not boast that they were God's people without aspersing him with many reproaches. What then is the meaning of this, "God is in the midst of us," except that they thereby declared that they were the representatives (vicarios) of God, that the kingdom was sacred and also the priesthood? Since then they boasted that they did not presumptuously claim either the priesthood or the regal power, but that they were divinely appointed, we hence see that their profanation of God's name was most shameful. It is then no wonder that God was so exceedingly displeased with them: and hence the Prophet says, For you shall Zion as a field be plowed; as though he said, "This is like something monstrous, that the temple should be subverted, that the holy mount and the whole city should be entirely demolished, and that nothing should remain but a horrible desolation, -- who can believe all this? It shall however, take place, and it shall take place on your account; you will have to bear the blame of this so monstrous a change." For it was as though God had thrown heaven and earth into confusion; inasmuch as he himself was the founder of the temple; and we know with what high encomiums the place was honored. Since then the temple was built, as it were, by the hand of God, how could it be otherwise, but that, when destroyed, the waste and desolate place should be regarded as a memorable proof of vengeance? There is therefore no doubt but that Micah intended to mark out the atrocity of their guilt, when he says, For you shall Zion as a field be plowed, Jerusalem shall become a heap of stones; that is, it shall be so desolated, that no vestige of a city, well formed and regularly built, shall remain. And the mount of the house, etc. He again mentions Zion, and not without reason: for the Jews thought that they were protected by the city Jerusalem; the whole country rested under its shadow, because it was the holy habitation of God. And again, the city itself depended on the temple, and it was supposed, that it was safe under this protection, and that it could hardly be demolished without overthrowing the throne of God himself: for as God dwelt between the cherubim, it was regarded by the people as a fortress incapable of being assailed. As then the holiness of the mount deceived them, it was necessary to repeat what was then almost incredible, at least difficult of being believed. He therefore adds, The mount of the house shall be as the high places of a forest; that is, trees shall grow there. Why does he again declare what had been before expressed with sufficient clearness? Because it was not only a thing difficult to be believed, but also wholly inconsistent with reason, when what the Lord had said was considered, and that overlooked which hypocrites ever forget. God had indeed made a covenant with the people; but hypocrites wished to have God, as it were, bound to them, and, at the same time, to remain themselves free, yea, to have a full liberty to lead a wicked life. Since then the Jews were fixed in this false opinion, -- that God could not be disunited from his people, the Prophet confirms the same truth, that the mount of the house

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would be as the high places of a forest. And, by way of concession, he calls it the mount of the house, that is, of the temple; as though he said, "Though God had chosen to himself a habitation, in which to dwell, yet this favor shall not keep the temple from being deserted and laid waste; for it has been profaned by your wickedness." Let us now see at what time Micah delivered this prophecy. This we learn from Jeremiah 26; for when Jeremiah prophesied against the temple, he was immediately seized and cast into prison; a tumultuous council was held, and he was well nigh being brought forth unto execution. All the princes condemned him; and when now he had no hope of deliverance, he wished, not so much to plead his own cause, as to denounce a threatening on them, that they might know that they could effect no good by condemning an innocent man. "Micah, the Morasthite," he said, "prophesied in the days of Hezekiah, and said thus, Zion as a field shall be plowed, Jerusalem shall be a heap, and the mount of the house as the high placers of a forest.'" Did the king and the people, he said, consult together to kill him? Nay, but the king turned, and so God repented; that is, the Lord deferred his vengeance; for king Hezekiah humbly deprecated the punishment which had been denounced. We now then know with certainty the time. But it was strange that under such a holy king so many and so shameful corruptions prevailed, for he no doubt tried all he could to exercise authority over the people, and by his own example taught the judges faithfully and uprightly to discharge their office; but he was not able, with all his efforts, to prevent the Priests, and the Judges, and the Prophets, from being mercenaries. We hence learn how sedulously pious magistrates ought to labor, lest the state of the Church should degenerate; for however vigilant they may be, they can yet hardly, even with the greatest care, keep things (as mankind are so full of vices) from becoming very soon worse. This is one thing. And now the circumstance of the time ought to be noticed for another purpose: Micah hesitated not to threaten with such a judgment the temple and the city though he saw that the king was endued with singular virtues. He might have thought thus with himself, "King Hezekiah labored strenuously in the execution of his high office: now if a reproof so sharp and so severe will reach his ears, he will either despond, or think me to be a man extremely rigid, or, it may be, he will become exasperated against sound doctrine." The Prophet might have weighed these things in his mind; but, nevertheless, he followed his true course in teaching, and there is no doubt but that his severity pleased the king, for we know that he was oppressed with great cares and anxieties, because he could not, by all his striving, keep within proper bounds his counselors, the priests and the prophets. He therefore wished to have God's servants as his helpers. And this is what pious magistrates always desire, that their toils may in some measure be alleviated by the aid of the ministers of the word; for when the ministers of the word only teach in a cold manner, and are not intent on reproving vices, the severity of the magistrates will be hated by the people. "Why, see, the ministers say nothing, and we hence conclude that they do not perceive so great evils; and yet the magistrates with the drawn sword inflict new punishments daily." When, therefore, teachers are thus silent, a greater odium no doubt is incurred by the magistrates: it is hence, as I have said, a desirable thing for them, that the free reproofs of teachers should be added to the punishments and judgments of the law. We further see how calm and meek was the spirit of the king, that he could bear the great severity of the Prophet: Behold, he said, on your accounts etc.: "You ought at least to have excepted" me." For the king was not himself guilty. Why then did he connect him with the rest? Because the whole body was infected with contagion, and he spoke generally; and the good king did not retort nor even murmur, but, as we have recited from Jeremiah, he humbly deprecated the wrath of God, as though a part of the guilt belonged to him. Now follows – Chapter 4 Micah 4:1-2 1. But in the last days it shall come to pass, that the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. 2. And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem. Here Micah begins his address to the faithful, who were a remnant among that people; for though the infection had nearly extended over the whole body, there were yet a few, we know, who sincerely worshipped God. Hence Micah, that he might not dishearten God's children by extreme terror, reasonably adds what we have now heard, -- that though for a time the temple would be demolished and laid waste, it would yet be only for a season, for the Lord would be again mindful of his covenant. When, therefore, the Prophet had hitherto spoken of God's dreadful vengeance, he directed his discourse to the whole people and to the princess; but now, especially, and as it were apart, addresses the pious and sincere servants of God; as though he said, "There is now a reason why I should speak to the few: I have hitherto spoken of the near judgment of God on the king's counselors, the priests and the prophets; in short, on the whole community, because they are all become wicked and ungodly; a contempt of God and an irreclaimable obstinacy have pervaded the whole body. Let them therefore have what they have deserved. But now I address the children of God by themselves, for I have something to say to them." For though the Prophet publicly proclaimed this promise, there is yet no doubt but that he had regard only to the children of God, for others were not capable of receiving this consolation; nay, he had shortly before condemned the extreme security of hypocrites, inasmuch as they leaned upon God; that is, relied on a false pretense of religion, in thinking that they were redeemed by a lawful price when they had offered their sacrifices. And we know that we meet with the same thing in the writings of the Prophets, and that it is a practice common among them to add consolations to threatening, not for the sake of the whole people, but to sustain the faithful in their hope, who would have despaired, had not a helping hand been stretched forth to them: for the faithful, we know, tremble, as soon as God manifests any token of wrath; for the more anyone is touched with the fear of God, the more he dreads his judgment, and fears on account of his threatening. We hence see how necessary it is to moderate threatenings and terrors, when prophets and teachers have a regard to the children of God; for, as I have said, they are without these fearful enough. Let us then know that Micah has hitherto directed his discourse to the wicked despisers of God, who yet put on the cloak of religion; but now he turns his address to the true and pious worshipers of God. And he further so addresses the faithful of his age, that his doctrine especially belongs to us now; for how has it been, that the kingdom of God has been propagated through all parts of the earth? How has it been, that the truth of the gospel has come to us, and that we are made partakers with the ancient people of the same adoption, except that this prophecy has been fulfilled? Then the calling of the Gentiles, and consequently our salvation, is included in this prophecy. But the Prophet says, And it shall be in the extremity of days, that the mount of the house of Jehovah shall be set in order on the top of mountains. The extremity of days the Prophet no doubt calls the coming of Christ, for then it was that the Church of God was built anew; in short, since it was Christ that introduced the renovation of the world, his advent is rightly called a new age; and hence it is also said to be the extremity of days: and this mode of expression very frequently occurs in Scripture; and we know that the time of the gospel is expressly called the last days and the last time by John, (John 2:18,) as well as by the author of the Epistle to the Hebrews, (Hebrews 1:2,) and also by Paul, (2 Timothy 3:1;) and this way of speaking they borrowed from the prophets. On this subject some remarks were made on Joel 2. Paul gives us the reason for this mode of speaking in 1 Corinthians 10:11: "Upon whom," he says, "the ends of the world are come." As Christ then brought in the completion of all things at his coming, the Prophet rightly says that it would be the last days when God would restore his Church by the hand of the Redeemer. At the same time, Micah no doubt intended to intimate that the time of God's wrath would not be short, but designed to show that its course would be for a long time. It shall then be in the last of days; that is, when the Lord shall have executed his vengeance by demolishing the temple, by destroying the city, and by reducing the holy place into a solitude, this dreadful devastation shall continue, not for one year, nor for two; in a word, it will not remain only for forty or fifty years, but the Lord will let loose the reins of his wrath, that their minds may long languish, and that no restoration may be evident. We now then understand the Prophet's design as to the last days. He calls the mount, the mount of the house of Jehovah, in a sense different from what he did before; for then it was, as we have stated by way of concession; and now he sets forth the reason why God did not wish wholly to cast aside that mount; for he commanded his temple to be built there. It is the same, then, as though he said, -"This ought not to be ascribed to the holiness of the mountain, as if it excelled other mountains in dignity; but because there the temple was founded, not by the authority of men, but by a celestial oracle, as it is sufficiently known." The mount then of the house of Jehovah shall be set in order on the top of the mountains, that is it shall surpass in height all other mountains; and it shall be raised, he says, above the highest summits, and assemble there shall all nations. It is certain, that by these words of the Prophet is to be understood no visible eminence of situation: for that mount was not increased at the coming of Christ; and they who lived in the time of the Prophet entertained no gross idea of this kind. But he speaks here of the eminence of dignity, -- that God would give to mount Zion a distinction so eminent, that all other mountains would yield to its honor. And how was this done? The explanation follows in the next verse. Lest, then, any one thought that there would be some visible change in mount Zion, that it would increase in size, the

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Prophet immediately explains what he meant and says, at the end of the verse, Come shall nations to God. It is now easy to see what its elevation was to be, -- that God designed this mount to be, as it were, a royal seat. As under the monarchy of the king of Persia, the whole of the east, we know, was subject to one tower of the Persian; so also, when mount Zion became the seat of sovereign power, God designed to reign there, and there he designed that the whole world should be subject to him; and this is the reason and the Prophet said that it would be higher than all other mountains. Hence his meaning, in this expression, is sufficiently evident. There follows, however, a fuller explanation, when he says, that many nations would come He said only before that nations would come: but as David, even in his age, made some nations tributary to himself, the Prophet here expresses something more, -- that many nations would come; as if he had said, "Though David subjugated some people to himself, yet the borders of his kingdom were narrow and confined, compared with the largeness of that kingdom which the Lord will establish at the coming of his Messiah: for not a few nations but many shall assemble to serve him, and shall say," etc. The Prophet now shows that it would be a spiritual kingdom. When David subdued the Moabites and the Amorites, and others, he imposed a certain tribute to be paid annually but he was not able to establish among them the pure and legitimate worship of God, nor was he able to unite them in one faith. Then the Moabites and other nations, though they paid a tribute to David, did not yet worship the true God, but continued ever alienated from the Church. But our Prophet shows that the kingdom, which God would set up at the coming of the Messiah, would be spiritual. For they shall say, Let us ascend to the mount of Jehovah, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for, go forth shall a law from Zion, and the word of Jehovah from Jerusalem. Throughout this passage the Prophet teaches us, that people are not to be constrained by an armed force, or by the power of the sword, to submit to David's posterity, but that they are to be really and thoroughly reformed, so that they submit themselves to God, unite with the body of the Church, and become one people with the children of Abraham; for they will yield a voluntary service, and embracing the teaching of the Law, they will renounce their own superstitions. This then is the Prophet's meaning. But the remainder we shall defer till to-morrow. Prayer. Grant, Almighty God that as you have been pleased to erect the throne of your Son among us, we may rely on his protection and learn to resign ourselves wholly to thee, and never turn aside here and there, but with tulle obedience so submit ourselves to the King who has been appointed by you, that he may own us as his legitimate people, and so glorify your name, that we may not at the same time profane it by an ungodly and wicked life, but testify by our works that we are really your subjects. and that you attain full authority over us, so that your name may be sanctified and thy Spirit may really guide us, until at length your Son, who has gathered us when we were awfully gone astray, gather us again to that kingdom, which he as purchased for us by his own blood. Amen. Lecture Eighty-eighth We began yesterday to explain the prophecy, in which Micah promises the restoration of the Church. We have said that this promise cannot be understood except of Christ's kingdom, for it refers to the last days. And it was also added, that the superiority and eminence of mount Zion, of which he speaks, cannot be otherwise understood than of God's spiritual kingdom; for the explanation follows, when he says, that many nations would come to be taught in the ways of the Lord. We hence see that an earthly empire is not what is here predicted, but what exists through the word and celestial doctrine. But each particular ought to be considered by us. We yesterday said, that in the distinct mention made of many nations, there is to be understood a contrast; for till that time God was only known by one people. Since God then had chosen the race of Abraham alone, there is here pointed out a future change, when he shall gather his Church from various nations, so as to do away with the difference between the Gentiles and the Jews. It now follows, They shall say, Come, and let us ascend to the mount of Jehovah The Prophet shows in these words that not only each one would be obedient to God, when called, but that they would also encourage one another: and this ardor is what is justly required in the faithful; they ought to animate and stir on one another; for it is not enough for each of us himself to obey God, but this zeal ought to be added, by which we may strive to produce a mutual benefit. This concern then is what the Prophet now refers to, when he says, "Come, that we may ascend to the mountain of the Lord." He might have said, that people would come, and there close his sentence; but he wished to join the two clauses, -- that they, who had before despised the God of Israel, would come from all parts, -- and also that they would become exhorters to one another. Come then that we may ascend. But the manner of the exhortation deserves to be noticed; for each one offers himself as a companion in the journey. We indeed see that many are prompt enough, when others are to be stimulated in their duty; but they at the same time lie still; their whole fervor is consumed in sending others, and they themselves move not, no, not a finger; so far are they from running with alacrity in company with others. The Prophet shows here, that the faithful will be so solicitous about the salvation of their brethren that they will strenuously run themselves, and that they will prescribe nothing to others but what they themselves perform. Come then that we may ascend; they say not, "Go, ascend to the mount of Jehovah;" but, Let us go together." It is then the right way of encouraging, when we really show that we require nothing from our brethren but what we desire to do ourselves. The circumstance of time must now be noticed; for what the Prophet says respecting the nations coming into mount Zion, as it was to be reduced to a waste, might have appeared a fable; for what had he shortly before predicted? That Zion would be plowed as a field, and that trees would grow there, that it would become a wild forest. How then could it be, that many nations would flow to it as to a most renowned place, as it was to be reduced to a dreadful desolation? But the Prophet here extols the wonderful power of God, -- that in this wild and desert place there would at length be raised a noble and a celebrated temple, where God would show mercy to his own people. Hence he promises what this mount of Jehovah would be, which was for a time to be forsaken; and that there would be, as formerly, a noble temple in the place, where desolation had for a season existed. It afterwards follows, And he will teach us of his ways. Here the Prophet in a few words defines the legitimate worship of God: for it would not be sufficient for the nations to come together into one place to profess the one true God, unless true obedience followed, which rests on faith, as faith does on the word. It ought then to be especially noticed, that the Prophet sets here the word of God before us, in order to show that true religion is founded on the obedience of faith, and that God cannot be truly worshipped, except when he himself teaches his people, and prescribes to them what is necessary to be done. Hence when the will of God is revealed to us, we then can truly worship him. When the word is again taken away, there will indeed be some form of divine worship; but there will be no genuine religion, such as is pleasing to God. And hence we also learn, that there is no other way of raising up the Church of God than by the light of the word, in which God himself, by his own voice, points out the way of salvation. Until then the truth shines, men cannot be united together, so as to form a true Church. Since it is so, it follows, that where the truth is either corrupted or despised, there is no religion, at least such as is approved by God. Men may indeed boast of the name with their lips: but there is no true religion before God, except it be formed according to the rule of his word. It hence also follows, that there is no Church, except it be obedient to the word of God, and be guided by it: for the prophet defines here what true religion is, and also how God collects a Church for himself. He will then teach us of his ways And a third particular may be added, -- that God is robbed of his right and of his honor, when mortals assume to themselves the authority to teach; for it is to God alone that this office of teaching his people can strictly be ascribed. (proprie tribuitur.) There were then priests and prophets, yet Micah here brings them down to their proper state, and shows that the right and the office of teaching would be in the power of the only true God. We hence see that God claims this office for himself, that we may not be tossed to and fro, and led astray by various teachers, but continue in simple obedience to his word, so that he alone may be the Supreme. In short, God is not the God and Head of the Church, except he be the chief and the only Teacher. Wheat he now says, "He will teach us of his ways," ought to be thus understood. He will teach us what his ways are; as though the Prophet had said, that the perfect wisdom of men is to understand what pleases God, and what is his will: for there is nothing farther to be learnt. It follows, And we will walk in his paths. By this clause we are reminded, that the truth of God is not, as they say, speculative, but full of energizing power. God then not only speaks to the end that every one may acknowledge that to be true which proceeds from him, but at the same time he demands obedience. Hence we shall then only be the disciples of God, when we walk in his ways: for if we only nod with our ears, as asses are wont to do, and assent to what God says with our mouth and lips, it is extremely vain and absurd. It is therefore then only that men really profit under the teaching of God, when they form their life according to his doctrine, and be prepared with their feet to walk, and to follow whithersoever be may call them. We will then walk in his paths Micah had hitherto related only what the faithful would do; he now himself confirms the same truth, For from Zion shall go forth a law, and the word of Jehovah from Jerusalem. Here is a reason given why many nations would come to the temple of the Lord; and that is, because a doctrine would be then promulgated, which had been before heard only in one place. We indeed know that the Jews came to the temple, not only to worship, but also to be instructed in the Law of God. The Law then had at

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that time, as it were, its habitation in Zion: there was the sanctuary of celestial wisdom. But what does our Prophet say? A law shall go forth from Zion, that is, it shall be proclaimed far and wide: the Lord will show, not only in one corner, what true religion is, and how he seeks to be worshipped, but he will send forth his voice to the extreme limits of the earth. A law then shall go forth from Zion, according to what is said in Psalm 110, “ the scepter of thy power the Lord will send forth from Zion.” In that passage the doctrine of Christ is metaphorically called a scepter, or is compared to a royal scepter; for Christ does not otherwise rule among us, than by the doctrine of his Gospel: and there David declares, that this scepter would be sent far abroad by God the Father, that Christ might have under his rule all those nations which had been previously aliens. Such is the meaning in this place, A law from Zion shall go forth Then it follows, The word of Jehovah from Jerusalem This is a repetition of the same sentiment, which is often the case. Then by tvrh, ture, the Prophet means no other thing than doctrine: but, by another term, he confirms the same thing, that is that God would be heard not only at Jerusalem and in Judea, but that he would make his word to be proclaimed everywhere. It now follows -Micah 4:3 3. And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more. The Prophet here describes the fruit of Divine truth, -- that God would restore all nations to such gentleness, that they would study to cultivate fraternal peace among themselves, and that all would consult the good of others, having laid aside every desire for doing harm. As then he has lately showed, that the Church of God could not be otherwise formed than by the Word, and that the legitimate worship of God cannot be set up and continued, except where God is honored with the obedience of faith; so now he shows that Divine truth produces this effect, -- that they, who before lived in enmity towards one another and burned with the lust of doing harm, being full of cruelty and avarice, will now, having their disposition changed, devote themselves wholly to acts of kindness. But, before the Prophet comes to this subject, he says, -He will judge among many people, and will reprove strong nations. The word judge, in Hebrew, means the same as to rule or govern. It is certain that God is spoken of here: it is then the same as though the Prophet had said that though the nations had not hitherto obeyed God, they would now own him as king and submit to his government. God has indeed ever governed the world by his hidden providence, as he does still govern it: for how much soever the devil and the ungodly may rage; nay, how ever much they may boil with unbridled fury, there is no doubt but that God restrains and checks their madness by his hidden bridle. But the Scripture speaks of God's kingdom in two respects. God does indeed govern the devil and all the wicked, but not by his word, nor by the sanctifying power of his Spirit: it is so done, that they obey God, not willingly, but against their will. The peculiar government of God is that of his Church only, where, by his word and Spirit, He bends the hearts of men to obedience, so that they follow him voluntarily and willingly, being taught inwardly and outwardly, -- inwardly by the influence of the Spirit, -- outwardly by the preaching of the word. Hence it is said in Psalm 110, Thy willing people shall then assemble.' This is the government that is here described by the Prophet; God then shall judge; not as he judges the world, but he will, in a peculiar manner, make them obedient to himself so that they will look for nothing else than to be wholly devoted to him. But as men must first be subdued before they render to God such obedience, the Prophet expressly adds, And he will reprove (corripiet) or convince (arguet) many people. And this sentence ought to be carefully noticed; for we hence learn, that such is our innate pride, that not one of us can become a fit disciple to God, except we be by force subdued. Truth then would of itself freeze amidst such corruption as we have, except the Lord proved us guilty, except he prepared us beforehand, as it were, by violent measures. We now then perceive the design of the Prophet in connecting reproof with the government of God: for the verb ykch, ikech, signifies sometimes to expostulate, to convince, and sometimes to correct or reprove. In short, the wickedness and perversity of our flesh are here implied; for even the best of us would never offer themselves to God, without being first subdued, and that by God's powerful correction. This, then, is the beginning of the kingdom of Christ. But when he says, that strong nations would be reproved, he hereby eulogizes and sets forth the character of the kingdom of which he speaks: and we hence learn the power of truth, -- that strong men, when thus reproved, shall offer themselves, without any resistance, to be ruled by God. Correction is indeed necessary, but God employs no external force, nor any armed power, when he makes the Church subject to himself: and yet he collects strong nations. Hence then is seen the power of truth: for where there is strength, there is confidence and arrogance, and also rebellious opposition. Since then the Lord, without any other helps, thus corrects the perverseness of men, we hence see with what inconceivable power God works, when he gathers his own Church. It is to be added, that there is not the least doubt, but that this is to be applied to the person of Christ. Micah speaks of God, without mentioning Christ by name; for he was not yet manifested in the flesh: but we know that in his person has this been fulfilled, -- that God has governed the universe, and subjected to himself the people of the whole world. We hence conclude that Christ is true God; for he is not only a minister to the Father, as Moses, or any one of the Prophets; but he is the supreme King of his Church. Before I proceed to notice the fruit, the expression, rchvq d, od rechuk, "afar off" must be observed. It may intimate a length of time as well as distance of place. Jonathan applies it to a long continuance of time, -- that God would convince men to the end of the world. But the Prophet, I doubt not, intended to include the most distant countries; as though he had said, that God would not be the king of one people only, or of Judea alone, but that his kingdom would be propagated to the extremities of the earth. He will then convince people afar off He afterward adds, with respect to the fruit, They shall beat their swords into plowshares, and their spears into pruninghooks I have already briefly explained the meaning of the Prophet: he in fact shows that when the nations should be taught by the word of God, there would be such a change, that everyone would study to do good, and to perform the duties of love towards his neighbors. But by speaking of swords and spears he briefly intimates, what men, until they are made gentle by the word of the Lord, are ever intent on iniquitous tyranny and oppression; nor can it be otherwise, while everyone follows his own nature; for there are none who are not wedded to their own advantages, and the cupidity of men is insatiable. As then all are thus intent on gain, while everyone is blinded by self-love, what but cruelty must ever break forth from this wicked principle? Hence then it is, that men cannot cultivate peace with one another; for every one seeks to be the first, and draws everything to himself; no one will willingly give way: then dissensions arise, and from dissensions, fightings. This is what the Prophet intimates. And then he adds, that the fruit of the doctrine of Christ would however be such, that men, who were before like cruel wild beasts, would become gentle and meek. Forge then shall they their swords into plowshares, and their spears into pruninghooks. Raise, he says, shall not a nation a sword against a nation, and accustom themselves they shall no more to war He explains here more fully what I have before said, -that the Gospel of Christ would be to the nations, as it were, a standard of peace: as when a banner is raised up, soldiers engage in battle, and their fury is kindled; so Micah ascribes a directly opposite office to the Gospel of Christ, -- that it will restore those to the cultivation of peace and concord, who before were given to acts of hostility. For when he says, Raise a sword shall not a nation against nation,' he intimates, as I have already stated, that wherever Christ does not reign, men are wolves to men, for everyone is disposed to devour all others. Hence as men are naturally impelled by so blind an impulse, the Prophet declares, that this madness cannot be corrected, that men will not cease from wars, that they will not abstain from hostilities, until Christ becomes their teacher: for by the word lmd, lamed, he implies, that it is a practice which ever prevails among mankind, that they contend with one another, that they are ever prepared to do injuries and wrongs, except when they put off their natural disposition. But gentleness, whence does it proceed? Even from the teaching of the Gospel. This passage ought to be remembered; for we here learn, that there is not growing among us the real fruit of the Gospel, unless we exercise mutual love and benevolence, and exert ourselves in doing good. Though the Gospel is at this day purely preached among us, when yet we consider how little progress we make in brotherly love, we ought justly to be ashamed of our indolence. God proclaims daily that he is reconciled to us in his Son; Christ testifies, that he is our peace with God, that he renders him propitious to us, for this end, that we may live as brethren together. We indeed wish to be deemed the children of God, and we wish to enjoy the reconciliation obtained for us by the blood of Christ; but in the meantime we tear one another, we sharpen our teeth, our dispositions are cruel. If then we desire really to prove ourselves to be the disciples of Christ, we must attend to this part of divine truth, each of us must strive to do good to his neighbors. But this cannot be done without being opposed by our flesh; for we have a strong propensity to self-love, and are inclined to seek too much our own advantages. We must therefore put off these inordinate and sinful affections, that brotherly kindness may succeed in their place. We are also reminded that it is not enough for any one to refrain from doing harm, unless he be also occupied in doing good to his brethren. The Prophet might indeed have said only They shall break their swords and their spears; so that they shall hereafter abstain from doing any hurt to others: this only is not what he says; but, "They shall forge," or beat," their swords into plowshares, and their spears into pruning hooks;" that is, when they shall abstain from all injuries they will seek to exercise themselves in the duties of love, consistently with what Paul says, when he

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exhorts those who had stolen to steal no more, but to work with their own hands, that they might relieve others (Ephesians 4:28.) Except then we endeavor to relieve the necessities of our brethren, and to offer them assistance, there will not be in us but one part of true conversion, as the case is with many, who are not indeed inhuman, who commit no plunder, who give no occasion for complaint, but they live to themselves, and enjoy unprofitable leisure. This indolence the Prophet here indirectly condemns, when he speaks of the plowshares and the pruning hooks. Again, a question may be here asked, -- Was this fulfilled at the coming of Christ? It seems that the Prophet does not describe here the state of the Church for a time, but shows what would be the kingdom of Christ to the end. But we see, that when the Gospel was at first preached, the whole world boiled with wars more than ever; and now, though the Gospel in many parts is clearly preached, yet discords and contentions do not cease; we also see that rapacity, ambition, and insatiable avarice, greatly prevail; and hence arise contentions and bloody wars. And at the same time it would have been inconsistent in the Prophet to have thus spoken of the kingdom of Christ, had not God really designed to perform what is here predicted. My answer to this is, -- that as the kingdom of Christ was only begun in the world, when God commanded the Gospel to be everywhere proclaimed, and as at this day its course is not as yet completed; so that which the Prophet says here has not hitherto taken place; but inasmuch as the number of the faithful is small, and the greater part despise and reject the Gospel, so it happens, that plunders and hostilities continue in the world. How so? Because the Prophet speaks here only of the disciples of Christ. He shows the fruit of his doctrine, that wherever it strikes a living root, it brings forth fruit: but the doctrine of the Gospel strikes roots hardly in one out of a hundred. The measure also of its progress must be taken to the account; for so far as any one embrace the doctrine of the Gospel, so far he becomes gentle and seeks to do good to his neighbors. But as we as yet carry about us the relics of sin in our flesh, and as our knowledge of the Gospel is not yet perfect, it is no wonder, that not one of us has hitherto wholly laid aside the depraved and sinful affections of his flesh. It is also easy hence to see, how foolish is the conceit of those, who seek to take away the use of the sword, on account of the Gospel. The Anabaptists, we know, have been turbulent, as though all civil order were inconsistent with the kingdom of Christ, as though the kingdom of Christ was made up of doctrine only, and that doctrine without any influence. We might indeed do without the sword, were we angels in this world; but the number of the godly, as I have already said, is small; it is therefore necessary that the rest of the people should be restrained by a strong bridle; for the children of God are found mixed together, either with cruel monsters or with wolves and rapacious men. Some are indeed openly rebellious, others are hypocrites. The use of the sword will therefore continue to the end of the world. We must now understand that at the time our Prophet delivered this discourse, Isaiah had used the very same words, (Isaiah 2:4) and it is probable that Micah was a disciple of Isaiah. They, however, exercised at the same time the Prophetic office, though Isaiah was the oldest. But Micah was not ashamed to follow Isaiah and to borrow his words; for he was not given to self ostentation, as though he would not adduce anything but what was his own; but he designedly adopted the expressions of Isaiah, and related verbally what he had said, to show that there was a perfect agreement between him and that illustrious minister of God, that his doctrine might obtain more credit. We hence see how great was the simplicity of our Prophet, and that he did not regard what malevolent and perverse men might say: "What! He only repeats the words of another." Such a calumny he wholly disregarded; and he thought it enough to show that he faithfully declared what God had commanded. Though we have not the d rchyq, od rechuk, in Isaiah, yet the meaning is the same: in all other things they agree. It now follows-Micah 4:4 4. But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the Lord of hosts hath spoken it Micah goes on here with the same subject, -- that when the minds of men shall be disposed to acts of kindness, every one shall enjoy God's blessing without being disturbed. There seems indeed to be two things here included, -- that acts of hostility shall cease, -- and that real happiness cannot exist among men, except Christ rules among them by the doctrine of his Gospel. And the same thing the prophets teach elsewhere, that is, that everyone shall live without fear; and this they do, in order to show that men ever live in a miserable dread, except when they are safe under the protection of God. It is the same thing as though the Prophet had said, that the life of men is most miserable, where the doctrine of the Gospel is not had, inasmuch as when they are disturbed by continual disquietude, every one fears for himself, every one suffers constant terrors. There is nothing more miserable than such a state of things, for peace is the chief good. We now then understand the meaning of the Prophet to be, -- that under the reign of Christ the faithful shall enjoy true and full happiness, as they shall be exempt from trembling and fear; hence he names the vine and the fig-tree. He might have said, "Every one shall live securely at home;" but he says, Every one shall rest under his own fig-tree and under his own vine; that is, though exposed to thieves, he shall yet fear no violence, no injury; for those who were thieves shall observe what is just and right; those who were bloody shall study to do good. Hence when no one closes the door of his house, yea, when he goes out into the fields and sleeps in the open air; he will still be safe and secure. We now then see why the Prophet mentions here the fig-tree and the vine, rather than the dwelling-house. And there will be no one to terrify them. What the Prophet designed to express is here more clearly specified, -- that there would be no danger, and that there would therefore be no need of hiding-places or of any defenses. Why? Because the very fields, he says, will be free from everything that may hurt, as there will be none to cause fear. And the Prophet seems to allude to the blessing promised in the Law, for Moses used nearly the very same words: and the Prophets, we know, drew many things from the Law; for their design was to retain the people in its doctrine, and to render it as familiar as possible to them. As then Moses promised, among other things, this security, “ Ye shall sleep, and none shall terrify you” (Leviticus 26:6), so the Prophet also, in speaking here of the kingdom of Christ, shows that this blessing would be then fully accomplished. He now at last subjoins, The mouth of Jehovah has thus spoken, that he might confirm what seemed incredible: for, as I have already said, since he had shortly before predicted the devastation of mount Zion and the ruin of the temple, it seemed very improbable that the nations would come there to worship God. But he declares that the mouth of God had thus spoken, that the faithful might overcome all obstacles and struggle against despair; though they saw the temple destroyed, the mount Zion desolated, though they saw a horrible waste and wild beasts occupying the place of men; they were yet to continue to entertain firm hope. -- How so? Because Jehovah has made a promise and he will fulfill it: for when mention is made of God's mouth, his omnipotence is to be understood by which will be executed whatever he has promised. Prayer. Grant, Almighty God, that since, at the coming of Christ your Son, you did really perform what your servants, the Prophets, had previously so much foretold, and since you daily invites us to the unity of faith, that with united efforts we may truly serve you, -- O grant, that we may not continue torn asunder, every one pursuing his own perverse inclinations, at a time when Christ is gathering us to you; nor let us only profess with the mouth and in words, that we are under your government, but prove that we thus feel in real sincerity and may we then add to the true and lawful worship of your name brotherly love towards one another, that with united efforts we may promote each other's good, and that our adoption may thus be proved and be more and more confirmed, that we may ever be able with full confidence to call on you as our Father through Christ our Lord. Amen. Lecture Eighty-ninth Micah 4:5 5. For all people will walk everyone in the name of his god, and we will walk in the name of the LORD our God for ever and ever. Micah, after having spoken of the restoration of the Church, now confirms the same truth, and shows that the faithful would have reason enough to cleave constantly to their God, and to despise all the superstitions of the world, and that though they may be tossed here and there by contrary opinions, they will yet continue in true religion. This verse then is connected with the kingdom of Christ; for until we are gathered, and Christ shines among us and rules us by his word, there can be in us no constancy, no firmness. But when under the auspices of Christ, we join together in one body the Church, such then becomes the constancy of our faith, that nothing can turn us from the right course, though new storms were at any time to arise, by which the whole world might be shaken, and though it were to happen that the universe should be agitated or pass away. We now understand what the Prophet means. He therefore says, All nations shall walk, everyone in the name of his god. This sentence must be thus explained, -- "Though nations be divided into various sects, and each be addicted to their own superstitions, yet we shall continue firm in the pure worship of God and in unity of faith." But this question occurs, how could the Prophet say that there would be such discords in the world, when he had shortly before spoken of the Church being gathered and united together? For he had said, Come shall all nations, and each will say, Come, let us ascend into the mount of Jehovah. There seems to be here some sort of inconsistency, -- that all nations would come to mount Zion, and yet that every people would have their own gods. But the solution is not difficult: the Prophet in this verse strengthens the faithful, until Christ should be

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revealed to the world: nor is there any doubt but the Prophet intended to sustain the confidence of the godly, who might have otherwise been overwhelmed a hundred times with despair. When the children of Israel were driven into exile, when their inheritance was taken away from them, when the temple had been demolished, when, in a word, no visible religion existed, they might, as I have said, have desponded, had not this promise come to their minds, -- that God would restore mount Zion, and gather a Church from the whole world. But there was also need of some confirmation, and this is what the Prophet now subjoins. Hence he says, "Since the Lord gives you hope of so glorious a restoration, you ought to feel confidence. And, in reliance on his promise, to continue in his true worship, how much soever the Gentiles may serve their own idols, and boast that they have the true God. However, then, every one of the nations may take pride in their superstitions, you ought not to fluctuate, nor turn here and there, like reeds, which are tossed to and fro, as the wind changes; but ye shall continue firm and steady in your course; for ye know that God is true, who has once for all adopted you, and has promised that your salvation will be the object of his care, even when the world shall think you to be ruined and lost." We hence see that what the Prophet had in view was to raise up into confidence the minds of the godly in the midst not only of troubles, but of utter confusion. All nations then shall walk, that is, when the temple and the city shall be demolished, and the people be led into distant exile, the ungodly will, at the same time, triumph, every one will extol his own gods: though our God should not then appear, there will yet be no reason why we should be discouraged; but we ought to depend on his word. We shall then walk in the name of our God, and that for ever and ever; that is, though it should happen that the world should a hundred times be turned and turned over again, there shall yet be no change in our minds: for as the truth of God is eternal, so also our faith ought to be constant and never to vary. Now the difficulty is removed, and we see how these two things agree, -- that all nations shall come and with one consent worship God, and yet that to each of them there would be their own gods: for the diversity of time must be here regarded, when all nations would walk everyone in the name of his god. By saying, 'ys vsm 'lhyv, aish beshem Aleiu, he touches, in an indirect way, on that variety which exists among men. Though all of them follow and defend their own superstitions yet each one fabricates a goal for himself. Thus it happens, that nothing is certain, for they follow only their own inventions. But this the Prophet meant only to touch by the way. His main object was that which I have stated, -- that though the Church of God would be small, and should find a great multitude opposed to it, it ought not yet to succumb. We know how violent a thing is public consent; for when the majority conspire together, the small number, who entertain a different opinion, are, as it were instantly swallowed up. It is not then without reason that the Prophet exhorts the faithful here to an invincible firmness of mind, that they might triumph over all the nations. However small, then, might be the faithful in number, the Prophet wished them to look down, as it were from a higher place, not only on a large multitudes but on all mankind. Though then all nations walk, etc.: nor is the word kl, cal, all, superfluous, -- though all nations shall walk, etc. There was then but one nation, the offspring of Abraham, among whom true religion existed; and it was a dreadful devastation, when God suffered the royal city and the temple to be pulled down, and the whole body of the people to be torn asunder, to be driven away here and there, so that no kingdom and no kind of civil community remained. Hence the Prophet intimates here, that though the faithful should find that in number and dignity they were far surpassed by their enemies, they yet should not despair. "Though then all the nations walked, every one in the name of their god, -- though every people set up their superstitions against you, and all conspired against you together, yet stand ye firm and proceed in your course, and this not for a short time, but for ever and ever." Now this passage shows that faith depends not on the suffrages of men, and that we ought not to regard what any one may think, or what may be the consent of all; for the truth of God alone ought to be deemed sufficient by us. How much soever, then, the whole world may oppose God, our faith ought not to be changeable, but remain firm on this strong foundation, -- that God, who cannot deceive, has spoken. This is one thing. Then, in the second place, it must be added, that this firmness ought to be perpetual. Though then Satan may excite against us new troubles, since we have hitherto stood firm as to our faith in God's word, let us proceed in the same course to the end. And the Prophet designedly added this verse; because he saw that the people would be subject to various and long-continued temptations. It was a long captivity: hence languor might have, as it were, wasted away all the confidence which the people then had. And further, after they returned from exile, we know how often and how grievously their faith was tried, when all their neighbors inimically assailed them, and when they were afterwards oppressed by cruel tyranny. This was the reason why the Prophet said that the children of God are to walk perpetually and to the end in his name Though he gives the name of gods to the idols of the nations he yet shows that there is a great and striking difference; for the nations worship their own gods, which they had invented: or how did they derive their majesty and their power, except from the false imagination of men? But the Prophet says, We will walk in the name of Jehovah our God. He hence shows that the power and authority of God is not founded on any vain device of men, for he of himself exists, and will exist, though he were denied by the whole world. And this also confirms what I have already stated, -- that the faithful ought thus to embrace the word of God, as they know that they have not to do with men, the credit of whom is doubtful and inconstant, but with him who is the true God, who cannot lie, and whose truth is immutable. Let us proceed -in Isaiah. Micah 4:6-7 6. In that day, says the Lord, will I assemble her that is lame, and I will gather her that is driven out, and her that I have afflicted; 7. And I will make her that is lame a remnant, and her that was cast far off a strong nation: and the Lord shall reign over them in mount Zion from henceforth, even for ever. The Prophet pursues the same subject. But we must ever remember what I have previously reminded you of, -- that the trials would be so grievous and violent that there would be need of strong and uncommon remedies; for the faithful might have been a hundred times sunk, as it were, in the deepest gulfs, except they had been supported by various means. This then is the reason why the Prophet confirms so fully the truth which we have noticed respecting the restoration of the Church. In that day, he says, I will gather the lame. This metaphor is not only found here; for David sage that his own affliction was like that of being lame. The word tslh, tsaloe, means the side: hence they metaphorically call those lame who walk only on one side: it is the same as though he had said, that they were maimed or weak. He then adds, I will assemble the ejected, whom I have afflicted. In the next verse he repeats the same, I will make the lame, he says, a remnant; that is, I will make her who is now lame to remain alive, and her who is cast afar off, a strong nation. Some explain 'n'l'h, enelae, in a more refined manner, and say that it means, She who is gone before; as though the Prophet said, God will sustain the lame, and to those who are weak he will add strength. But this exposition is too strained. We see that the context will not admit it; for the Prophet brings forward the Church here as afflicted by the hand of God, and nigh utter ruin: and then, on the other hand, he intimates, that it was to be restored by God's power, and that it would thereby gather new strength, and flourish as before: he therefore calls the Church as one cast far away, as in the previous verse; and the other verse clearly shows, that the Prophet's design was no other but to point out the twofold state of the Church. Now, in the first place, we must observe, that the Prophet meets the trial then present, which must have otherwise depressed the hearts of the godly. He saw that they were in a manner broken down; and then their dispersion was as it were a symbol of final ruin. If then the faithful had their minds continually fixed on that spectacle, they might have a hundred times despaired. The Prophet therefore comes here seasonably to their help, and reminds them, that though they were now halting, there was yet in God new vigor; that though they were scattered, it was yet in God's power to gather those who had been driven afar off. The meaning briefly is, that though the Church differed nothing for a time from a dead man, or at least from one that is maimed, no despair ought to be entertained; for the Lord sometimes raises up his people, as though he raised the dead from the grave: and this fact ought to be carefully noticed, for as soon as the Church of God does not shine forth, we think that it is wholly extinct and destroyed. But the Church is so preserved in the world, that it sometimes rises again from death: in short, the preservation of the Church, almost every day, is accompanied with many miracles. But we ought to bear in mind, that the life of the Church is not without a resurrection, nay, it is not without many resurrections, if the expression be allowed. This we learn from the words of the Prophet, when he says, I will then gather the halting, and assemble the driven away;' and then he adds, and her whom I have with evils afflicted.' And this has been expressly said, that the faithful may know, that God can bring out of the grave those whom he has delivered to death. For if the Jews had been destroyed at the pleasure of their enemies, they could not have hoped for so certain a remedy from God: but when they acknowledged that nothing happened to them except through the just judgment of God, they could entertain hope of restoration. How so? Because it is what is peculiar to God to bring forth the dead, as I have already said, from the grave; as it is also his work to kill. We then see that what the Prophet promised, respecting the restoration of the Church, is confirmed by this verse: I am he, says God, who has afflicted; cannot I again restore you to life? For as your death is in my hand, so also is your salvation. If the Assyrians or the Chaldeans had gained the victory over you against my will, there would be some difficulty in my purpose

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of gathering you; but as nothing has happened but by my command, and as I have proved that your salvation and your destruction is in my power, there is no reason for you to think that it is difficult for me to gather you, who have through my judgment been dispersed. He then adds, I will make the halting a remnant By remnant he understands the surviving Church. Hence the metaphor, halting, is extended even to destruction; as though he said, "Though the Jews for a time may differ nothing from dead men, I will yet cause them to rise again, that they may become again a new people." It was difficult to believe this at the time of exile: no wonder, then, that the Prophet here promises that a posterity would be born from a people that were dead. For though Babylon was to them like the grave, yet God was able to do such a thing as to bring them forth as new men, as it really happened. He afterwards subjoins And the driven afar off, a strong nation When the Jews were scattered here and there, how was it possible that God should from this miserable devastation form for himself a new people, and also a strong people? But the Prophet has put the contrary clauses in opposition to one another, that the Jews, amazed at their own evils, and astonished, might not cast away every consolation. As then he had dispersed them, he would again gather them, and would not only do this, but also make them a strong nation. He then adds, Reign shall Jehovah over them on mount Zion, henceforth and for ever The Prophet no doubt promises here the new restoration of that kingdom which God himself had erected; for the salvation of the people was grounded on this -- that the posterity of David should reign, as we shall hereafter see. And it is a common and usual thing with the prophets to set forth the kingdom of David, whenever they speak of the salvation of the Church. It was necessary then that the kingdom of David should be again established, in order that the Church might flourish and be secure. But Micah does not here name the posterity of David, but mentions Jehovah himself, not to exclude the kingdom of David, but to show that God would become openly the founder of that kingdom, yea, that he himself possessed the whole power. For though God governed the ancient people by the hand of David, by the hand of Josiah and of Hezekiah, there was yet, as it were, a shade intervening, so that God reigned not then visibly. The Prophet then mentions here some difference between that shadowy kingdom and the latter new kingdom, which, at the coming of the Messiah, God would openly set up. Jehovah himself shall then reign over them; as though he said, "Hitherto indeed, when the posterity of David held the government, as God himself created both David and his sons, and as they were anointed by his authority and command, it could not have been thought but that the kingdom was his, though he governed his people by the ministry and agency of men: but now God himself will ascend the throne in a conspicuous manner, so that no one may doubt but that he is the king of his people." And this was really and actually fulfilled in the person of Christ. Though Christ was indeed the true seed of David, he was yet at the same time Jehovah, even God manifested in the flesh. We hence see, that the Prophet here in lofty terms extols the glory of Christ's kingdom; as though he had said that it would not be a shadowy kingdom as it was under the Law. Jehovah then shall reign over you. He then subjoins, on mount Zion. We know that the seat of the kingdom of Christ has not been continued on mount Zion; but this verse must be connected with the beginning of this chapter. The Prophet has previously said, From Zion shall go forth a law, and the word of Jehovah from Jerusalem. If then the interpretation of this place be asked, that is, how Jehovah showed himself the king of his people, and erected his throne on mount Zion, the answer is, that from thence the law went forth from that place, as from a fountain flowed the doctrine of salvation, to replenish the whole world. As then the Gospel, which God caused to be promulgated through the whole world, had its beginning on mount Zion, so the Prophet says that God would reign there. But we must at the same time observe, that through the defection and perfidy of the people it has happened that mount Zion is now only an insignificant corner of the earth, and not the most eminent in the world, as also the city Jerusalem, according to the prediction of Zechariah. Mount Zion then is now different from what it was formerly; for wherever the doctrine of the Gospel is preached, there is God really worshipped, there sacrifices are offered; in a word, there the spiritual temple exists. But yet the commencement of the Gospel must be taken to the account, if we would understand the real meaning of the Prophet, that is, that Christ, or God in the person of Christ, began to reign on mount Zion, when the doctrine of the Gospel from thence went forth to the extremities of the world. It now follows -Micah 4:8 8. And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem. Micah still continues the same subject, -- that the miserable calamities of the people, or even their ruin, will not prevent God to restore again his Church. Thou tower of the flock, he says, the fortress of the daughter of Zion, doubt not but that God will again restore to thee thy ancient kingdom and dignity from which thou seemest now to have entirely fallen. But interpreters take the tower of the flock in various senses. Some think that the devastation of the city Jerusalem is pointed out, because it became like a cottage, as it is said in Isaiah; and phl, ophil, they render "obscure," for its root is to cover. But another explanation is simpler, -- that the holy city is called the tower of the flock, because God had chosen it for himself, to gather his people thence; for we know that they had there their holy assemblies. Thou, then, the tower of the flock, and then, the fortress of the daughter of Zion, to thee shall come the former kingdom. If, however, the former sense be more approved, I will not contend; that is, that Jerusalem is here called the tower of the flock on account of its devastation, as it was reduced as it were into a cottage. As to the main import of the passage, there is no ambiguity; for the Prophet here strengthens the minds of the godly: they were not to regard the length of time, nor to allow their thoughts, to be occupied with their present calamity, but to feel assured, that what God had promised was in his power, that he could, as it were, raise the dead, and thus restore the kingdom of David, which had been destroyed. Do then, he says, firmly hope. -- Why? because come to thee, come to thee shall the former kingdom. Here the breaking off of the sentence is to be noticed, when the Prophet speaks of the ancient kingdom and dignity. It is not indeed to be doubted, but that the people of God had become objects of mockery, and that hypocrites and heathens thought that what David had testified respecting the perpetuity of his kingdom was a mere delusion. “Behold thy kingdom,' he said, shall continue as long as the sun and the moon” (Psalm 72), but soon after the death of Solomon, a small portion only was reserved for his posterity, and at length the kingdom itself and its dignity disappeared. This is the reason that the Prophet now says, that the former kingdom would come. Come, he says, to thee, daughter of Zion, come shall the former kingdom There is indeed no doubt, but that by the former kingdom he understands its most flourishing condition, recorded in Scripture, under David and Solomon. The kingdom, he says, to the daughter of Jerusalem shall come He expressly mentions the daughter of Jerusalem, because the kingdom of Israel had obscured the glory of the true kingdom. Hence the Prophet testifies here that God was not unmindful of his promise, and that he would restore to Jerusalem the dignity which it had lost, and unite the whole people into one body, that they might be no more divided, but that one king would rule over the whole race of Abraham. But this was not fulfilled, we are certain, at the coming of Christ, in a manner visible to men: we must therefore bear in mind what Micah has previously taught, -- that this kingdom is spiritual; for he did not ascribe to Christ a golden scepter, but a doctrine, "Come, and let us ascend unto the mount of Jehovah, and he will teach us of his ways; and then he added," From Zion shall go forth a law, and the word of Jehovah from Jerusalem. This, then, ought ever to be remembered, -- that God has not rendered Jerusalem glorious in the sight of men, as it was formerly, nor has he enriched it with influence and wealth and earthly power; but he has yet restored the sovereign authority; for he has not only subjected to himself the ten tribes which had formerly revolted, but also the whole world. Let us go on -Micah 4:9-10 9. Now why dost thou cry out aloud? Is there n oking in thee? Is thy counsellor perished? For pangs have taken thee as a woman in travail. 10. Be in pain, and labour to bring forth, O daughter of Zion, like a woman in travail: for now shalt thou go forth out of the city, and thou shalt dwell in the field, and thou shalt go even to Babylon; there shalt thou be delivered; there the Lord shall redeem thee from the hand of thine enemies. The Prophet blends here things in their nature wholly contrary, -- that the Jews were for a time to be cut off, -- and that afterwards they were to recover their former state. Why, he says, dost thou cry out with crying? We must notice the Prophet's design. He did not intend to overturn what he had before stated; but as the minds of the godly might have fainted amidst so many changes, the Prophet here gives them support, that they might continue firm in their faith; and hence he says, Why dost thou cry aloud with loud crying? That is, "I see that grievous troubles will arise capable of shaking even the stoutest hearts: time will be changeable; it will often be, that the faithful will be disturbed and degraded; but though various tumults may arise, and tempests throw all things into confusion, yet God will redeem his people." We now then see what the Prophet means by saying, Why dost thou now cry? Why dost thou make an uproar? for the verb here properly means, not only to cry out, but also to sound the trumpet; as though he said, Why do the Jews so much torment themselves? There is he says, no doubt, a good reason. And he adds, Is there no king among thee? This was doubtless the reason why the Jews so much harassed themselves; it was, because God had deprived them of their kingdom and of counsel: and we know what Jeremiah has said, Christ,' that is, the anointed of the Lord, by whose life we breathe, is slain,' (Lamentations 4:20.) Since,

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then, the whole Church derived as it were its life from the safety of its king, the faithful could not be otherwise than filled with amazement when the kingdom was upset and abolished; for the hope of salvation was taken away Is there, then, not a king among thee? and have thy counselors perished? Some think that the unfaithfulness of the people is here indirectly reproved, because they thought themselves to be destitute of the help of God and of his Christ, as though he said, -- "Have ye forgotten what God has promised to you, that he would be your king for ever, and would send the Messiah to rule over you? nay, has he not promised that the kingdom of David would be perpetual? Whence then, is this fear and trembling, as though God no longer reigned in the midst of you, and the throne of David were hopelessly overturned?" These interpreters, in confirmation of this opinion, say, that Christ is here distinguished by the same title as in Isaiah 9:7; where he is called yvph, ivots, a counselor. But as in this verse, it is the Prophet's design to terrify, and to reprove rather than to alleviate the grievousness of evils by consolation; it is more probable, that their own destitution is set before the people; as though Micah said, "What cause have you for trembling? Is it because your king and all his counselors have been taken away?" But what immediately follows proves that this sorrow arose from a just cause; it was because they were stripped of all those things which had been till that time the evidences of God's favor. Why then has pain laid hold on thee as on one in travail? Be in pain, he says, and groan; that is, I will not prevent thee to grieve and to mourn; as though he said, "Certainly even the strongest cannot look on calamities so dreadful, without suffering the heaviest sorrow; but though God may for a time subject his children to the greatest tortures, and expose them to the most grievous evils, he will yet restore them at length from their exile." You shall depart, he says, from the city, and dwell in the field: thou shalt come even to Babylon; but there thou shalt be delivered; there shall Jehovah redeem thee from the hand of thy enemies The import of the whole is, that though God would have a care for his people, as he had promised, there was yet no cause for the faithful to flatter themselves, as though they were to be exempt from troubles; but the Prophet, on the contrary, exhorts them to prepare themselves to undergo calamities, as they were not only to be ejected from their country, and to wander in strange lands like vagrants, but were to be led away into Babylon as to their grave. But to strengthen the minds of the faithful to bear the cross, he gives them a hope of deliverance, and says, that God would there deliver them, and there redeem them from the hand of their enemies. He repeats the adverb, sm, shem, there, twice, and not without cause: for the faithful might have excluded every hope of deliverance, as though the gate of God's power had been closed. And this is the reason why the Prophet repeats twice, there, there; even from the grave he will deliver and redeem thee: "Extend then your hope, not only to a small measure of favor, as though God could deliver you only from a state of some small danger, but even to death itself. Though then ye lay, as it were, in your graves, yet doubt not but that God will stretch forth his hand to you, for he will be your deliverer. God then in whose power is victory, can overcome many and innumerable deaths." Prayer. Grant, Almighty God, that since under the guidance of your Son we have been united together in the body of your Church, which has been so often scattered and torn asunder, -- O grant, that we may continue in the unity of faith, and perseveringly fight against all the temptations of this world, and never deviate from the right course, whatever new troubles may daily arise: and though we are exposed to many deaths, let us not yet be seized with fear, such as may extinguish in our hearts every hope; but may we, on the contrary, learn to raise up our eyes and minds, and all our thoughts, to your great power, by which you quicken the dead, and raises from nothing things which are not, so that though we may be daily exposed to ruin, our souls may ever aspire to eternal salvation, until you at length really slow yourself to be the fountain of life, when we shall enjoy that endless felicity, which has been obtained for us by the blood of your only-begotten Son our Lord. Amen. Lecture Ninetieth Micah 4:11-13 11. Now also many nations are gathered against you, that say, Let her be defiled, and let our eye look upon Zion. 12. But they know not the thoughts of the Lord, neither understand they his counsel: for he shall gather them as the sheaves into the floor. 13. Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth. The Prophet's object here is to give some alleviation to the faithful lest they should succumb under their calamities; for, as we have stated, there were most grievous evils approaching, sufficient to overwhelm the minds of the godly. The Prophet then raises up here, with the moat suitable comfort, those who would have otherwise fainted under their calamities; and the sum of the whole is this, -- that the faithful were not to be confounded on finding the ungodly proudly triumphing, as they are wont to do, when they seem to have gained their wishes. Since, then, the wicked show a petulant spirit beyond all bounds, the Prophet exhorts the faithful to sustain themselves by God's promises, and not to care for such insolence. He then subjoins a promise, -- that God would assemble all the forces of their enemies, as when one gathers many ears of corn into a bundle, that he may thrash them on the floor. I will come now to the words of the Prophet. Assemble, he says, against thee do nations, or strong nations: for, by saying, gvym rvym, guim rebim, he intimates one of two things, either that they were strong, or that they were large in number: as to the subject there is no great difference. The Prophet had this in view, -- that though the Church of God may be pressed by a great multitude of enemies, it yet ought not to be broken down in mind: for the ungodly, while they cruelly domineer, do not understand the design of God. Assemble, then, against thee do many nations He sets the thing before them, to heal them of terror: for when we are beyond the reach of harm, we, for the most part, too heedlessly despise all dangers; and then, when we come to a real struggle, we tremble, or even fall and become wholly weak. This is the reason why the Prophet sets before the Jews their prospects, and shows that the time was near when they were to endure a siege, as enemies would, on all sides, surround them. Assemble then do nations, and strong or many nations: he shows here that the Jews had no reason to despond, though their enemies would far exceed them in number, and in forces, and in courage, for it was enough for them to be under the protection of God. Who say, condemned now shall be Zion. The verb chnph, chenaph, means to act wickedly and perversely. It may then be literally rendered, profane (scelerata) shall be Zion; and on it shall our eye look:' but this word is often taken metaphorically for condemnation. The meaning then is, Zion is now condemned:' and the Prophet, no doubt, intended to intimate here, that the enemies would so triumph, as though Zion were not under the guardianship of God; as when any one, who has rendered himself hateful by his vices, is left and forsaken by his patrons. So, then, the Prophet here arms the faithful against the arrogance of their enemies, that they might not despair, when they found that they were condemned by the consent of all men, and that this was the opinion of all, -- that they were forsaken by God. Consolation follows, But they know not the thoughts of Jehovah, nor understand his counsel: for verbs in the past tense have the meaning of the present. Here the Prophet recalls the attention of the godly to a subject the most suitable to them: for when the wicked rise up so cruelly against us, we are apt to think that all things are allowed to them, and then their reproaches and slanders immediately take possession of our minds and thoughts, so that we in a manner measure God's judgment by their words. Hence when the ungodly deride our faith, and boast that we are forsaken by God, we succumb, being as it were filled with amazement: and nothing is easier than to shake off from us faith and the memory of God's promises, whenever the ungodly are thus insolent. The Prophet then does not without cause apply a remedy which ought to be carefully observed by us. Who say, condemned is Zion; but they are like the blind when judging of colors, for they understand not the counsel of Jehovah and his thoughts they know not. We now then see what the Prophet had in view, which was to show, -- that the faithful would be unwise and foolish, if they formed an opinion of God's judgment according to the boasting of the ungodly: for Satan carries them away in a furious manner; and when the Lord gives them liberty to do evil, they think that they shall be conquerors to the end. As then the ungodly are thus inebriated with foolish confidence, and despise not only men, but God himself, the Prophet here holds up and supports the minds of the godly that they might ascend higher, and thus understand that the design of God was not the same as what the wicked thought, who neither belonged to nor approached God. It is especially needful to know this truth. Some at the first sight may think it frigid, "O! than, what does the Prophet mean? he says that what these declare is not the design of Jehovah; and this we know." But were all to examine the subject, they would then confess with one mouth, that nothing could have been more seasonable than this consolation. Now we are wounded by reproaches, and this very often happens to ingenuous men; and then, while the ungodly vomit forth their slanders, we think that God rests indifferently in heaven; and one of their words, like a cloud, obscures the judgment of God. As soon as any one of the wicked derides us, and laughs at our simplicity, threatens ferociously, and spreads forth his terrors, his words, as I have said, are like a cloud intervening between us and God. This is the reason why the Prophet says here, that the thoughts of Jehovah are different, and that his counsel is different: in short, the Prophet's object is to show, that whenever the ungodly thus

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proudly despise us, and also reproachfully threaten and terrify us, we ought to raise our thoughts to heaven. -- Why so? Because the design of God is another. Their boastings then will vanish, for they arise from nothing, and they shall come to nothing, but the purpose of God shall stand. But let us now see why the Prophet spoke here of the design and thoughts of God: for if only these two words are brought before us, there is certainly but little solid comfort, and nothing that has much force or power. There is then another principle to be understood, -- that the thoughts of God are known to us, who are taught in his school. The counsel of God then is not hidden, for it is revealed to us in his Word. Consolation therefore depends on a higher and a more recondite doctrine; that is, that the faithful, in their miseries, ought to contemplate the counsel of God as in a mirror. And what is this? that when he afflicts us, he holds a remedy in his hand, and that when he throws us into the grave, he can restore us to life and safety. When, therefore, we understand this design of God, -- that he chastens his Church with temporal evils, and that the issue will ever be most salutary, -- when this is known by us, there is then no reason why the slanders of the ungodly should deject our minds; and when they vomit forth all their reproaches, we ought to adhere firmly to this counsel of God. But that the ungodly are thus proud is no matter of wonder; for if they raise their horns against God, why should they not despise us also, who are so few in number, and of hardly any influence, at least not equal to what they possess? The Church is indeed contemptible in the eyes of the world; and it is no wonder if our enemies thus deride us, and load us with ridicule and contempt, when they dare to act so frowardly towards God. But it is enough for us to know, that they do not understand the counsel of God. We now then see the Prophet's meaning, and an explanation follows, -For thou shalt assemble them, he says, as a sheaf to the floor The Prophet adds this clause as an explanation, that we may know what the counsel of God is, which he has mentioned, and that is, that God will collect the enemies as a sheaf. What is a sheaf? It is a small quantity of corn, it may be three hundred or a thousand ears of corn: they are ears of corn, and carried in a man's hand. And then, what is to be done with the sheaf? It is to be thrashed on the floor. It was indeed difficult to believe, that enemies, when thus collected together on every side, would be like a sheaf. If an army assembled against us, not only ten or twenty thousand, but a much larger number, who would think, according to the judgment of the flesh, that they would be like a sheaf? They shall be as so many deaths and graves: even the thought of God ought to be to us of more account than the formidable power of men. Whenever, therefore, our enemies exceed us in strength and number, let us learn to arise to that secret counsel of God, of which our Prophet now speaks; and then it will be easy for us to regard a vast multitude to be no more than a handful. And he says, that our enemies are to be gathered to a floor, that they may be thrashed there. They assemble themselves for another purpose; for they think that we shall be presently in their power, that they may swallow us up; but when they thus collect themselves and their forces, the Lord will frustrate their purpose and cause them to be thrashed by us. It follows, -Arise and thresh, daughter of Zion; for I have made thy horn iron, and thy hoofs brass. The Prophet here confirms what he had previously said: and he exhorts the daughter of Zion to arise; for it was necessary for her to have been cast down, so as to lie prostrate on the ground. God did not indeed restore at once his Church, but afflicted her for a time, so that she differed nothing from a dead man. As then a dead body lies on the ground without any feeling, so also did the Church of God lie prostrate. This is the reason why the Prophet now says, Arise, daughter of Zion; as though God, by his voice, roused the dead. We hence see, that the word qvmy, kumi, is emphatical; for the Prophet reminds us, that there is no reason for the faithful wholly to despair, when they find themselves thus cast down, for their restoration is in the hand and power of God, as it is the peculiar office of God to raise the dead. And this same truth ought to be applied for our us, whenever we are so cast down, that no strength, no vigor, remains in us. How then can we rise again? By the power of God, who by his voice alone can restore us to life, which seemed to be wholly extinct. He afterwards subjoins, Thresh, for I have made thy horn iron, and thy hoofs brass. A mode of thrashing, we know, was in use among the Jews the same with that in Italy and at this day in French Provence. We here thrash the corn with flails; but there by treading. The Prophet speaks here of this custom, and compares the Church of God to oxen; as though he said "The Jews shall be like oxen with iron horns and brazen hoofs that they may lay prostrate under them the whole strength of the nations. However much then the nations may now excel, I will subject them under the feet of my people, as if sheaves were thrashed by them." He then adds, And thou shalt separate or consecrate their wealth to Jehovah, and their substance [138] to the Lord of the whole earth. Here the Prophet specifies the end for which God had purposed to subject the heathen nations to his chosen people, -- that he might be glorified. This is the meaning. But they have refined too much in allegories, who have thought that this prophecy ought to be confined to the time of Christ: for the Prophet no doubt meant to extend consolation to the whole kingdom of Christ, from the beginning to the end. Others, not more correctly, say, that this is to be referred to the Babylonian captivity because then Daniel and some others thrashed the people, when heathen kings were induced through their teaching to restore the temple, and also to offer some worship to the God of Israel. But on this point they are both mistaken, because they take the word thrashing in a different sense from the Prophet; for it commonly means that heathen nations are to be subjected to the Church of God: and this takes place, whenever God stretches forth his hand to the faithful, and suffers not the ungodly to exercise their cruelty as they wish; yea, when he makes them humbly to supplicate the faithful. This often happens in the world, as it is written of Christ, thy enemies shall lick the earth,' (Psalm 72:9.) But this prophecy shall not be fulfilled until the last coming of Christ. We indeed begin to tread on our enemies whenever God by his power destroys them, or at least causes them to tremble and to be cast down, as we find that they dread whenever any change takes place; and then they blandly profess that they desire to serve God. So at this day it has happened both in France and in Italy. How many hypocrites, for the sake of an earthly advantage, have submitted themselves to God? and how many such England produced when the Gospel flourished there? All the courtiers, and others who were unwilling to incur the displeasure of the king, professed themselves to be the very best lovers of religion. (optimos pietatis cultores, -- the best observers of piety) But yet this is ever the case, “Aliens have been false to thee” (Psalm 18:44). We hence see what the prophet means when he speaks of thrashing: he intimates, that the Lord would often cause that the enemies of the Church should be bruised, though no one crushed them: but, as I have said, we must look forward to the last day, if we wish to see the complete fulfillment of this prophecy. He afterwards adds, Thou shalt consecrate their wealth to Jehovah, and their substance to the Lord of the whole earth The Prophet shows here, that the dominion is not to be hoped for by the children of God, that they may abound in worldly pleasures, and appropriate everything to themselves and also abuse their power, as ungodly men are wont to do; but that all is to be applied to the worship and the glory of God. For what purpose, then does God design his Church to become eminent? That he himself may alone shine forth, and that the faithful may rightly enjoy their honor, and not become thereby proud. There is, therefore nothing more alien to the power of the Church than pride, or cruelty, or avarice. This, then that is said ought to be carefully observed, their wealth thou shalt consecrate to Jehovah He had spoken before of power, "Thou shalt bind strong people, thou shalt thrash them, and thou shalt tread them under thy feet;" but lest the faithful should turn all this to a purpose the Lord had not designed, a most suitable correction is immediately added, and that is, that this power shall not b exercised according to the will of men, but according to the will of God: Thou shalt then consecrate, etc.; and he uses the word chrm, cherem, which means to make a thing an anathema or an offering; as though he said "God will raise his Church that it may rule over its enemies; but let the faithful at the same time take heed, that they rule not tyrannically; for God designs ever to reign alone: therefore the whole excellency, the whole dignity, the whole power of the Church ought to be applied for this end, -- that all things may become subject to God, and every thing among the nations may be altogether sacred to him so that the worship of God may flourish among the conquerors, as well as among the conquered." We now perceive the Prophet's object in speaking of consecrating the wealth of the nations. Now follows -Chapter 5 Micah 5:1-2 1. Now gather yourself in troops, O daughter of troops: he has laid siege against us: they shall smite the judge of Israel with a rod upon the cheek. 2. But you, Bethlehem Ephratah, though you be little among the thousands of Judah, yet out of you shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. To encourage the faithful to patience, the Prophet again reminds them that hard and severe time was nigh; for it was needful to put them in mind often of the approaching calamity, lest terror should wholly discourage them. As then there was danger from despair, the Prophet often repeats what he has already said of God's judgment, which was then suspending over the people of Israel. And this mode and order of teaching ought to be observed. When the Prophets threaten us, or denounce the punishment we have deserved, we either become torpid, or grow angry with God, and murmur: but when they set forth anything of comfort, we then indulge ourselves and become too secure. It is therefore necessary to connect threatening with promises, so that we may be always ready to endure temporal evils, and that our minds, sustained by hope, may, at the same time, depend on the Lord, and recomb on him. It was for this reason that the Prophet again mentions what he had already

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several times stated, -- that the Jews would be surrounded by a siege. How do these two things agree, -- that the enemies, assembled together, would be like sheaves which are taken to the floor to be trodden by the feet of animals, -- and that the Jews would be besieged? I answer, that these things harmonize, because the temporary punishment, which God would inflict on his Church, would not prevent him to restore it again whenever it pleased him. Lest, therefore, security should creep over the minds of the godly, the Prophet designed often to remind them of that dreadful calamity which might have entirely upset them, had no support been afforded them, that is, had not God sustained them by his word. Now then thou shalt assemble thyself, he says, O daughter of a troop. The verb htgddy, etgaddi, and the noun gdvd, gadud, sound alike; as though he said, Thou shalt he collected, O daughter of collection. The Prophet addresses Jerusalem: but we must see why he calls her the daughter of collection. Some think that by this word is designated the splendid and wealthy state of Jerusalem; as though the Prophet said, -- "This city has been hitherto populous, but now it shall be reduced to such straits that none shall dare to go forth beyond its gates, for they shall on every side be surrounded." But the Prophet calls Jerusalem the daughter of a troop in another sense, -- because they were wont to occasion great troubles: as thieves agree together, and meet in troops for the purpose of committing plunder; so also the Prophet calls Jerusalem the daughter of a troop, for its citizens were wont willfully to do great evils, and like robbers to use violence. Thou then, he says, shalt now be collected; that is, thou shalt not send forth thy troops, but enemies shall assemble thee together by a severe siege, so that thou shalt contract thyself like a bundle. There are, then, two clauses in this verse, -- that though the Lord resolved to help his Church, he would yet straiten her for a time, -- and then the Prophet shows the reason, lest they complained that they were too severely treated: "You have been hitherto," he says, "without a cause oppressive to others: the time then is come when the Lord will return to you your recompense." As Isaiah says, “Woe to thee, plunderer! Shall you not also be exposed to plunder?' Isaiah 33:1; so also in this place, -"Ye have assembled in troops, that ye might pillage innocent men; therefore other troops shall now encircle you; nay, ye shall be beset by your own fear." The verb is in Hithpael: he says not, "Thou daughter of a troop shalt be now encircled;" but he says "You shall gather yourself." He then adds, A siege has he set against thee. This may refer to God; but it must be understood only of enemies: for the Prophet immediately adds, They shall strive with the rod, etc. in the pleural number, -- They shall then strike with the rod the cheek of the judge of Israel. He means that the Jews would be subdued by their enemies that their judges and governors would be exposed to every kind of contumely and dishonor, for to strike on the cheek is to offer the greatest indignity; as indeed it is the greatest contempt, as Demosthenes says, and is so mentioned by the lawyers. We now then perceive, that the Prophet's object was to show, -- that the Jews in vain boasted of their kingdom and civil constitution, for the Lord would expose the governors of that kingdom to extreme contempt. The enemies then shall strike their judges even on the cheek. But there follows immediately a consolation: we hence see that the Prophet, at one time, humbles the children of God: and prepares them for enduring the cross; and then he mitigates all sorrow; yea, and makes them to rejoice in the midst of their evils. For this purpose he adds what follows You Bethlehem Ephratah, art small, that you should be among the thousands of Judah As Matthew quotes this passage differently, some think that it ought to be read as a question, And thou, Bethlehem Ephratah, art thou the least among the provinces of Judah? Matthew says "You are by no means the least, you are excellent." But what need there is of distorting the words of the Prophet, as it was not the design of the Evangelist to relate the expressions of the Prophet, but only to point out the passage. As to the words, Matthew had regards to the condition of the town Bethlehem, such as it was at the coming of Christ. It then indeed began to be eminent: but the Prophet represents here how ignoble and mean a place Bethlehem then was, Thou, he says, art the least among the thousands of Judah. Some, not very wisely, give this explanation, "Thou art the least among the thousands of Judah"; that is, "Though there might be a thousand towns in the tribe of Judah, yet thou couldest hardly have a place among so great a number." But this has been said through ignorance of a prevailing custom: for the Jews, we know, were wont to divide their districts into thousands or chiliads. As in the army there are centurions, so also in the divisions of every nation there are hundreds; there are also in an army tribunes, who preside over a thousand men. Thus the Prophet calls them thousands, that is, tribunes; for the districts are so arranged, that the town, which, with its villages, could bring forth three thousand men, had three prefectures; and it had three tribunes, or four or five, if it was larger. The Prophet then, in order to show that this town was small and hardly of any account, says, Thou, Bethlehem, art hardly sufficient to be one province. And it was a proof of its smallness that hardly a thousand men could be made up from Bethlehem and its neighboring villages. There were not, we know, many towns in the tribe of Judah; and yet a large army could be there collected. Since then the town of Bethlehem was so small, that it could hardly attain the rank of a province, it is hence no doubt evident that it was but a mean town. We now perceive what the Prophet had in view. You, Bethlehem, he says, are small among the cities of Judah; yet arise, or go forth, for me shall one from thee, who is to be a Ruler in Israel. He calls it Bethlehem Ephratah; for they say that there was another Bethlehem in the tribe of Zebulon, and we know that Ephratah in meaning is nearly the same with Bethlehem; for both designate an abundance of fruit or provisions: and there David was born. I will now proceed to the second clause, From thee shall go forth for me one who is to be a Ruler Here the Prophet introduces God as the speaker, go forth, he says, shall one for me. God declares in this passage that it was not his purpose so to destroy his people, but that he intended, after a season, to restore them again. He therefore recalls the attention of the faithful to himself and to his eternal counsel; as though he said, -- "I have thus for a time cast you away, that I may yet manifest my care for you." For me then shall go forth one who is to be a Ruler in Israel. Now there is no doubt but that the Prophet at the sable time recalls the attention of the faithful to the promise which had been given to David. For whence arises the hope of salvation to the chosen people, except from the perpetuity of that kingdom? The Prophet now says, -- "There is indeed a reason, according to the perception of the flesh, why the faithful should despond; for whence does their confidence arise, except from the kingdom of David? And from what place is David to arise? Even from Bethlehem; for Bethlehem has been called the city of David; and yet it is an obscure and a small town, and can hardly be considered a common province. Since it is so, the minds of the faithful may be depressed; but this smallness shall be no hindrance to the Lord, that he should not bring forth from thence a new king." Even before the time of David Bethlehem was a small town, and one of the most common provinces. Who could have expected that a king would have been chosen from such a hamlet, and then, that he should come from a hut? for David belonged to a pastoral family; his father was a shepherd, and he was the least among his brethren. Who then could have thought that light would have arisen from such a corner, yea, from so mean a cottage? This was done contrary to the expectations of men. Hence the Prophet sets here before the faithful a similar expectation for their comfort; as though he said, -- "Has not God once formed a most perfect state of things by making David a king, so that the people became in every respect happy and blessed? And whence did David come? It was from Bethlehem. There is then no reason why your present miseries should over-much distress you; for God can again from the same place bring forth a king to you, and he will do so." You then Bethlehem, small are you, etc. The prophet doubtless intended here that the faithful should consider of what kind was the beginning of that most perfect state, when David was chosen king. David was a shepherd, a man in humble life, without reputation, without influence, and even the humblest among his brethren. Since then God had drawn light out of darkness there was no cause for the faithful to despair of a future restoration, considering what had been the beginning of the previous happy condition of the people. We now understand the Prophet's meaning. But the rest I cannot finish today; I must therefore defer it till tomorrow. Prayer Grant, Almighty God, that as we cease not to provoke your wrath against us, and as it is needful for us to be often chastised by your hand, that we may be humbled and learn to submit ourselves to you in true and willing obedience, -- O grant, that we faint not under your scourges, but ever raise up our minds to the hope of deliverance, which you give to us through our Mediator; whom you have once for all sent into the world, that you would through him reconcile us to thyself, and through whom also you bring help whenever we need it and may we at the same time learn to rely on your only-begotten Son, so that with courageous minds we may pass through all the miseries of this world, and never at any time grow weary, until having at length obtained the victory, we come to that blessed rest and enjoy the fruit of our victory, through the same Christ our Lord. Amen. Lecture Ninety-first We began yesterday to explain the promise by which our Prophet designed to sustain the minds of the faithful, lest they should despair in their heavy trial. He reminds them, as it has been stated, of the commencement of the kingdom: as David had been raised as it were from nothing, and God has given in him an example of his wonderful grace, the Prophet reminds the godly, that the same is now to be expected, that God will again raise up the fallen kingdom. "Go forth then from Bethlehem, he says, shall one who is to be a Ruler in Israel, though it was but a mean town. He calls him a Ruler in Israel; for he had before declared that there would be such a

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dreadful judgment, that the enemy would strike with the hand the face of the judge; and this was the same as though the Prophet had said, that no honor would be shown to the people, for the chief himself would be beaten. He therefore now promises a new Ruler, he promises that there would be again some civil order to be found among the people; for a governor could not have been struck on the check, except all authority and honor had departed. We then see what the Prophet intended by mentioning the word, Ruler; it was to show, that God would again cause that a new Prince would arise to govern the people. It was therefore a remedy to their devastation But the Prophet subjoins, His going forth is from the beginning, or from far antiquity and from the days of ages, that is from the days of eternity. He intimates here that it would not be a sudden thing, that a prince should arise to govern the people; for it had been already long ago determined by God. This is the plain meaning. Some, I know,maintain, that the Prophet speaks here of the eternal existence of Christ; and as for myself I willingly own that the divinity of Christ is here proved to us; but as this will never be allowed by the Jews, I prefer taking the words simply as they are, -- that Christ will not come forth unexpectedly from Bethlehem, as though God had previously determined nothing respecting him. His goings forth, then, are from the beginning. But others bring a new refinement, -- that the Prophet uses the plural number, his goings forth, to designate the twofold nature of Christ: but there is in this an absurdity; for the Prophet could not properly nor wisely mention the human nature of Christ with the divine, with reference to eternity. The Word of God, we know, was eternal; and we know, that when the fullness of time came, as Paul says, Christ put on our nature, (Galatians 4:4.) Hence the beginning of Christ as to the flesh was not so old, if his existence be spoken of: to set them together then would have been absurd. It is a common thing in Hebrew to use the plural for the singular number. He says then, that the going forth of Christ is from eternity; for he will not go forth suddenly from Bethlehem, as one who rises unexpectedly to bring help, when things are in a hopeless state, and so rises, when nothing had been foreseen. But the Prophet declares that the going forth of Christ would be different, -- that God had from the beginning determined to give his people an eternal king. At the same time, we must repudiate that gloss with which the Rabbis are pleased; for they say that the Messiah was created before the creation of the world, and also the throne of eternity, and the Law, and other things; but these are insipid fables. The Prophet shows simply, that even before the world was made Christ was chief, no he is also called the Firstborn of every creature, for by him all things were created, (Colossians 1:15) and the same Word of God, by whom the world was created, is to be the Head of the Church and by him what has been lost is to be recovered. We now then comprehend what the Prophet meant by saying, the goings forth of Christ are from eternity But I would not concede to the Jews, that only by the perpetual appointment of God the going forth of Christ has been from the beginning, or from all ages: but two things must be noticed by us, -- that Christ, who was manifested in the flesh that he might redeem the Church of God, was the eternal Word, by whom the world was created, -- and then, that he was destined by the eternal counsel of God to be the first-born of every creature, and especially to be the Head of the Church, that he might restore a fallen world by his grace and power. We now then see the reason why the Prophet connects together these two things, -- that there would go forth one from Bethlehem who would rule among Israel, -- and yet that his goings forth have been from eternity: for if he had only said what I explained yesterday, an objection might easily have been made, and this might have come into the mind of some, -- "Why dost thou say that one will come from Bethlehem who will govern the chosen people, as though God were to contrive a new remedy on seeing that it is all over with respect to the deliverance of his Church?" The Prophet here anticipates this objection, and reminds us, that his goings forth have been from eternity, that they have been already decreed, even from the beginning; for with God there is nothing new, so that he should stand in need of holding any unlooked for consultation; as is the case with us when anything happens which we in no degree apprehended; we then find it necessary to devise some new measures. The Prophet shows that nothing of this kind can happen to God: but all this, -- that people are reduced to nothing, -- and that they are again restored by Christ, -- all this is overruled by his secret and incomprehensible providence. His goings forth then are from the beginning, and from the days of eternity. Let us proceed -Micah 5:3 3. Therefore will he give them up, until the time that she which travails has brought forth: then the remnant of his brethren shall return unto the children of Israel. The Prophet here again so moderates his words, that the Jews might understand, that they were to endure many evils before God relieved their miseries. He wished then here to prepare the minds of the godly to bear evils, that they might not despair in great troubles, nor be depressed by extreme fear. He then states these two things, -- that the people, as they deserved, would be heavily afflicted, -- and then that God, notwithstanding such severe punishment, would be mindful of his covenant, so as to gather at length some remnants and not to suffer his people to be wholly destroyed. He therefore promises a middle course between a prosperous state and destruction. The people, says the Prophet, shall not continue entire. -- How so? For God will cut off the kingdom and the city; and yet he will afford relief to the miserable: When they shall think that they are given up to entire ruin, he will stretch forth his hand to them. This is the sum of the whole. He then says that they shall be delivered up, that is, forsaken by God, until she who is in travail brings forth. There are those who apply this to the blessed virgin; as though Micah had said that the Jews were to look forward to the time when the Virgin would bring forth Christ: but all may easily see that this is a forced interpretation. The Prophet, I have no doubt, in using this similitude, compares the body of the people to a woman with child. The similitude of a woman in travail is variously applied. The wicked, when they promise to themselves impunity, are suddenly and violently laid hold on: thus their destruction is like the travail of a woman with child. But the meaning of this passage is different; for the Prophet says that the Jews would be like pregnant women, for this reason, -- that though they would have to endure the greatest sorrows, there yet would follow a joyful and happy issue. And Christ himself employs this example for the same purpose, “A woman,' he says, has sorrow when she brings forth, but immediately rejoices when she sees a man born into the world” (John 16:21). So Micah says in this place, that the chosen people would have a happy deliverance from their miseries, for they would bring forth. There shall indeed be the most grievous sorrows, but their issue will be joy, that is, when they shall know that they and their salvation had been the objects of God's care, when they shall understand that their chastisements had been useful to them. Until then she who is in travail brings forth, God, he says, will forsake them. There are then two clauses in this verse; -- the first is, that the Jews were for a time to be forsaken, as though they were no longer under the power and protection of God; -- the other is that God would be always their guardian, for a bringing forth would follow their sorrows. The following passage in Isaiah is of an opposite character; “We have been in sorrow, we have been in travail, and we brought forth wind” (Isaiah 26:18). The faithful complain there that they had been oppressed with the severest troubles, and had come to the birth, but that they brought forth nothing but wind, that is, that they had been deceived by vain expectation, for the issue did not prove to be what they had hoped. But the Lord promises here by Micah something better, and that is, that the end of all their evils would be the happy restoration of the people, as when a woman receives a compensation for all her sorrows when she sees that a child is born. And he confirms this sentence by another, when he says, To the children of Israel shall return, or be converted, the residue of his brethren. The Prophet then intimates that it could not be otherwise but that God would not only scatter, but tread under foot his people, so that their calamity would threaten an unavoidable destruction. This is one thing; but in the meantime he promises that there would be some saved. But he speaks of a remnant, as we have observed elsewhere, lest hypocrites should think that they could escape unpunished, while they trifled with God. The Prophet then shows that there would come such a calamity as would nearly extinguish the people, but that some would be preserved through God's mercy and that beyond ordinary expectation.We now perceive the intention of the Prophet. It now follows -Micah 5:4 4. And he shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God; and they shall abide: for now shall he be great unto the ends of the earth. There is no doubt but that the Prophet continues here to speak of Christ; and though the Jews shamelessly pervert the whole Scripture, they yet cannot deny that Micah calls here the attention of all the godly to the coming of Christ, yea, of all who hope or desire to obtain salvation. This is certain. Let us now see what the Prophet ascribes to Christ. He shall stand, he says, and feed in the power of Jehovah The word, stand, designates perseverance, as though he had said, that it would not be for a short time that God would gather by Christ the remnant of the people; that it would not be, as it often happens, when some rays of joy shine, and then immediately vanish. The Prophet shows here that the kingdom of Christ would be durable and permanent. It will then proceed; for Christ will not only rule his Church for a few days, but his kingdom will continue to stand through unbroken series of years and of ages. We nor then understand the Prophet's object.

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He adds in the second place, He shall feed in the strength of Jehovah, in the greatness of the name of Jehovah his God; by which words he means, that there would be sufficient power in Christ to defend his Church. The Church, we know, is in this world subject to various troubles, for it is never without enemies; for Satan always finds those whom he induces, and whose fury he employs to harass the children of God. As then the Church of God is tossed by many tempests, it has need of a strong and invincible defender. Hence this distinction is now ascribed by our Prophet to Christ, -- that he shall feed in the strength of Jehovah, and in the majesty of his God. As to the word feed, it no doubt expresses what Christ is to his people, to the flock committed to him and to his care. Christ then rules not in his Church as a dreaded tyrant, who distresses his subjects with fear; but he is a Shepherd who gently deals with his flock. Nothing therefore can exceed the kindness and gentleness of Christ towards the faithful, as he performs the office of a Shepherd: and he prefers to be adorned with this, title, rather than to be called and deemed a kings, or to assume authority to himself. But the Prophet, on the other hand, shows, that the power of Christ would be dreadful to the ungodly and wicked. He shall feed, he says, -- with regard to his flock, Christ will put on a character full of gentleness; for nothing, as I have said can imply more kindness than the word shepherd: but as we are on every side surrounded by enemies, the Prophet adds, -He shall feed in the power of Jehovah and in the majesty of the name of Jehovah; that is as much power as there is in God, so much protection will there be in Christ, whenever it will be necessary to defend and protect the Church against her enemies. Let us hence learn that no less safety is to be expected from Christ, than there is of power in God. Now, since the power of God, as we confess, is immeasurable, and since his omnipotence far surpasses and swallows up all our conceptions, let us hence learn to extend both high and low all our hopes. -- Why so? Because we have a King sufficiently powerful, who has undertaken to defend us, and to whose protection the Father has committed us. Since then we have been delivered up to Christ's care and defense, there is no cause why we should doubt respecting our safety. He is indeed a Shepherd, and for our sake he thus condescended and refused not so mean a name; for in a shepherd there is no pomp nor grandeur. But though Christ, for our sake, put on the character of a Shepherd, and disowns not the office, he is yet endued with infinite power. -- How so? Because he governs not the Church after a human manner, but in the majesty of the name of his God. Now, that he subjects Christ to God, he refers to his human nature. Though Christ is God manifested in the flesh, he is yet made subject to God the Father, as our Mediator and the Head of the Church in human nature: he is indeed the middle Person between God and us. This then is the reason why the Prophet now says, that Christ has power, as it were, at the will of another; not that Christ is only man, but as he appears to us in the person of man, he is said to receive power from his Father; and this, as it has been said, with respect to his human nature. There is yet another reason why the Prophet has expressly added this, -- that we may know that Christ, as the protector of the Church, cannot be separated from his Father: as then God is God, so Christ is his minister to preserve the Church. In a word, the Prophet means that God is not to be viewed by the faithful, except through the intervening Mediator; and he means also that the Mediator is not to be viewed, except as one who receives supreme power from God himself and who is armed with omnipotence to preserve his people. He afterwards adds, They shall dwell; for he shall now be magnified to the extremities of the earth He promises a secure habitation to the faithful; for Christ shall be extolled to the utmost regions of the world. We here see that he is promised to foreign nations: for it would have been enough for Christ to exercise his supreme power within the borders of Judea, had only one nation been committed to his safe keeping. But as God the Father intended that he should be the author of salvation to all nations, we hence learn that it was necessary that he should be extolled to the utmost borders of the earth. But with regard to the word dwell, it is explained more fully in the next verse, when the Prophet says-Micah 5:5 5. And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men. Micah, as I have said, confirms his former statement. By the word dwell, he no doubt meant a quiet and peaceable inhabitation; as though he had said, that the children of God would, under Christ, be safe and secure. Now he adds, And he shall be our peace. It might have been asked, "Whence will come this secure dwelling? For the land has been very often wasted, and the people have been at length driven to exile. How then can we now venture to hope for what thou promises, that we shall be quiet and secure?" Because, he says, He shall be our peace; and we ought to be satisfied with the protection of the King whom God the Father has given us. Let his shadow, then, suffice us, and we shall be safe enough from all troubles. We now see in what sense the Prophet calls Christ the Peace of his people or of his Church; he so calls him because he will drive far away all hurtful things, and will be armed with strength and invincible power to check all the ungodly, that they may not make war on the children of God, or to prevent them in their course, should they excite any disturbances. We further know, that Christ is in another way our peace; for he has reconciled us to the Father. And what would it avail us to be safe from earthly annoyances, if we were not certain that God is reconciled to us? Except then our minds acquiesce in the paternal benevolence of God, we must necessarily tremble at all times, though no one were to cause us any trouble: nay, were all men our friends, and were all to applaud us, miserable still would be our condition, and we should toil with disquietude, except our consciences were pacified with the sure confidence that God is our Father. Christ then can be our peace in no other way than by reconciling God to us. But at the same time the Prophet speaks generally, -- that we shall lie safely under the shadow of Christ, and that no evil ought to be feared, -- that though Satan should furiously assail us, and the whole worth become mad against us, we ought yet to fear nothing, if Christ keeps and protects us under his wings. This then is the meaning, when it is said here that Christ is our peace. He afterwards subjoins, When the Assyrian shall come into our land, and when he shall tread in our palaces then we shall raise up against him or on him, seven shepherds and eighty princes of the people. The Prophet intimates that the Church of God would not be free from troubles, even after the coming of Christ: for I am disposed to refer this to the intervening time, though interpreters put another construction on the words of the Prophet. But this meaning, is far more suitable, -- that while the help which God promised was expected and yet suspended, the Assyrians would come, who would pass far and wide through the land of Israel. Hence he says, that though Assur should come to our land, and break through, with such force and violence that we could not drive him out, we shall yet set up for ourselves shepherds and princes against him. It must at the same time be observed, that this prophecy is not to be confined to that short time; for the Prophet speaks generally of the preservation of the Church before as well as after the coming of Christ; as though he said, -- "I have said that the king, who shall be born to you, and shall go forth from Bethlehem, shall be your peace; but before he shall be revealed to the world, God will gather his Church, and there shall emerge as from a dead body Princes as well as Shepherds, who will repel unjust violence, nay, who will subdue the Assyrians." We now see what the prophet had in view: After having honored Christ with this remarkable commendation -- that he alone is sufficient to give us a quiet life, he adds that God would be the preserver of his Church, so as to deliver it from its enemies. But there is a circumstance here expressed which ought to be noticed: Micah says, that when the Assyrians shall pass through the land and tread down all the palaces, God would then become the deliverer of his people. It might have been objected, and said, "Why not sooner? Would it have been better to prevent this? Why! God now looks as it were indifferently on the force of the enemies, and loosens the reins to them, that they plunder the whole land, and break through to the very middle of it. Why then does not God give earlier relief?" But we see the manner in which God intends to preserve his Church: for as the faithful often need some chastisement, God humbles them when it is expedient, and then delivers them. This is the reason why God allowed such liberty to the Assyrians before he supplied assistance. And we also see that this discourse is so moderated by the Prophet, that he shows, on the one hand, that the Church would not always be free from evils, -- the Assyrians shall come, they shall tread down our palaces, -- this must be endured by God's children, and ought in time to prepare their minds to bear troubles; but, on the other hand, a consolation follows; for when the Assyrians shall thus penetrate into our land, and nothing shall be concealed or hidden from them, then the Lord will cause new shepherds to arise. The Prophet means that the body of the people would be for some time mutilated and, as it were, mangled; and so it was, until they returned from Exile. For he would have said this to no purpose, We shall set up for ourselves, if there had been an unbroken succession of regular government; he could not have said in that case, After Assur shall come into our land, we shall set up princes; but, There shall be princes when Assur shall come. The word set up denotes then what I have stated, -- that the Church would be for a time without any visible head. Christ indeed has always been the Head of the Church; but as he designed himself to be then seen in the family of David as in an image or picture, so the Prophet shows here, that though the faithful would have to see the head cut off and the Church dead, and like a dead body cast aside, when torn from its head; yea, that though the Church would be in this state dreadfully desolated, there is yet a promise of a new resurrection. We shall then set up, or choose for ourselves shepherds.

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If any one raises an objection and says that it was God's office to make shepherds for his people, -- this indeed I allow to be true: but this point has not been unwisely mentioned by the Prophet; for he extols here the favor of God, in granting again their liberty to his people. In this especially consists the best condition of the people, when they can choose, by common consent, their own shepherds: for when any one by force usurps the supreme power, it is tyranny; and when men become kings by hereditary right, it seems not consistent with liberty. We shall then set up for ourselves princes, says the Prophet; that is, the Lord will not only give breathing time to his Church, and will also cause that she may set up a fixed and a well-ordered government, and that by the common consent of all. By seven and eight, the Prophet no doubt meant a great number. When he speaks of the calamities of the Church, it is aid, there shall not be found any to govern, but children shall rule over you.' But the Prophet says here that there would be many leaders to undertake the care of ruling and defending the people. The governors of the people shall therefore be seven shepherds and eight princes; that is, the Lord will endure many by his Spirit, that they shall be suddenly wise men: though before they were in no repute, though they possessed nothing worthy of great men, yet the Lord will enrich them with the spirit of power, that they shall become fit to rule. The Prophet now adds -Micah 5:6 6. And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he comes into our land, and when he treads within our borders. In this verse the Prophet says, that the shepherds, chosen by the Church, after it had been miserably oppressed by the tyranny of its enemies, would have a twofold office. They shall first feed; that is, nourish the Church of God; -- and, secondly, they shall feed; that is, destroy the land of Asshur, so that nothing may remain there whole and entire. God will then arm these shepherds with warlike courage; for they must fight boldly and courageously against their enemies: he says, They shall feed on the land of Nimrod with their swords Nimrod, we know, reigned in Chaldea; and we know also that the ten tribes were led away by Shalmanezer, and that the kingdom of Israel was thus demolished: when the Chaldeans obtained the empire, the kingdom of Judah was also laid waste by them. Now the import of the words is, that these shepherds would be sufficiently strong to oppose all the enemies of the Church, whether they were the Babylonians or the Assyrians. And he names the Assyrians and Babylonians, because they had then a contest with the people of God; and this continued to the coming of Christ, though it is certain that they suffered more troubles from Antiochus than from others: but as he was one of the successors of Alexander, the Prophet here, taking a part for the whole, means, by the Assyrians and Chaldeans, all the enemies of the Church, whoever they might be. Waste, he says, shall these shepherds the land of Asshur by the sword, and the land of Nimrod, and that by their swords. But this shall not be until the Chaldeans and the Assyrians shall penetrate into our land, and tread in our borders The Prophet again reminds the faithful, that they stood in need of patience, and that they were to know that God had not made a vain promise. The import of the whole is, that no deliverance was to be expected from God's hand until the faithful yielded their necks to his yoke, and patiently sustained the evils which were then approaching. The Prophet then mentions the intervening time between that state in which the Jews gloried and their deliverance. Why so? Because they were soon after to be smitten heavily by God's hand; but this, as we have seen, they did not think would take place. Hence he says, -- "Since you cannot yet be made to believe that merited punishment is nigh you, experience shall be your teacher. In the meantime, let the faithful provide themselves with courage and, with a meek heart, patiently to submit to God, the righteous Judge: but, at the same time, let them expect a sure deliverance, when they shall have gone through all their evils; for when the ripened time shall come, the Lord will look on his Church; but she must be first afflicted." Prayer. Grant, Almighty God, that as you have from the beginning so defended your Church, that you hast never wholly forsaken her, and though it had nearly rejected thee by its defections, yet it has been your pleasure to stand firm to your covenant, and to show to it your favor through all ages, until at length the everlasting Redeemer of the whole world appeared, -- O grant, that we may experience the same favor at this day, and though we have in various ways provoked your wrath against us, yet do you so humble us, that you may sustain us by your hand; and may we so relly on those promises which we find in Scripture, that we may at length by our patience overcome our enemies, and in patience possess our souls, until you raise up your hand, and slowest that invincible power which you have given to your only-begotten Son, that he might repress the devil and all the wicked, and preserve us safe and secure from all injuries. Amen. Lecture Ninety-second Micah 5:7-8 7. And the remnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showers upon the grass, that tarries not for man, nor wait for the sons of men. 8. And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both tread down, and tear in pieces, and none can deliver. Micah promises here two things as to the future state of the Church, -- that God shall defend it without the help and aid of men, -- and that he will supply it with strength, so that it will become superior to all enemies. In the first place, to show that the preservation of the Church depends on the mere favor of God, and that there is no need of any earthly aids, he makes use of a most suitable similitude; he says, that the people of God are like a dewy meadow. The Prophet speaks not what is strictly correct; for what he says of the rain and dew is to be applied to the grass or the meadow. The residue of Jacob, he says, shall be as dew from Jehovah, and drops of rain on the grass. This cannot be applied according to the design of the Prophet, except you take the dew, as I have already said, for the dewy meadows or for the grass, which draws moisture and vigor from the rains. The sense indeed is by no means obscure, which is, -- that God will make his people to grow like the grass, which is fed only by celestial dew, without any culture or labor on the part of men: and this is also what the Prophet expressly mentions; for he says, that the grass of which he speaks waits not for men, nor grows through men's care, but grows through the dew of heaven. But that we may better understand the Prophet's intention, I shall briefly notice the words. There shall be, he says, the residue of Jacob. He shows here that the whole people would not he preserved; for he had before spoken of their destruction. We hence see that this promise is to be confined to the seed, which God had wonderfully preserved in the calamitous state of the Church, yea, even in its almost total destruction. Then this promise belongs not to the whole body of the people, but to a small number; and hence he uses as before, the word s'ryt, sharit, a remnant or residue. There shall then be the residue of Jacob; that is, though the people shall nearly all perish, yet there shall be some residue. He then adds, Among great or many nations There is here a contrast between the remnants and great nations: and the Prophet has not unnecessarily added the expression vqrv, bekoreb, in the midst. There are then three things to be observed here, -- that God does not promise deliverance to the whole people, but to a residue only, -- and then, that he promises this deliverance among powerful or many nations, as though he said, -- "Though the Church of God shall not excel in number, nay, so great may be the number of its enemies, as to be sufficient to overwhelm it, yet God will cause it to grow and to propagate: in a word, its enemies, though many in number, and strong in force and power, shall not yet hinder the Lord, that he should not increase his Church more and more;" -- and the third particular is what the expression, in the midst, intimates, and that is, that the people of God shall be besieged on every side. When enemies come upon us only from one part, it is not so very distressing, but when they surround us, being in front, and behind, and on both sides, then our condition seems miserable indeed; for when they thus press on us on all sides, they hardly allow us time to draw our breath. But the Prophet declares, that though surrounded on all sides by enemies, yet the Church would be safe. He now adds, ktl m't yhvh, cathel meat Ieve, As a dew from Jehovah; that is, it shall be, as I have said, as the grass, which is nourished and grows by means of dew from heaven, and as grass, which flourishes, not through the culture or labor of men, but which God himself makes to grow. He might have merely said, as the dew, but he adds, from Jehovah, that he might make a distinction between God and man, and show that the power of God is alone sufficient to support and sustain the Church, though men brought no assistance. And this is expressed more clearly in the next clause, when he says, As drops of rain on the grass, which waits not for man, nor tarries for the sons of men. We now then see that the faithful have their attention called to God alone, that they may understand that they are to be safe through his favor, that if all helps on earth failed, they ought not to fear, since they can be effectually sustained by the power of God alone: for God makes grass to grow on

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mountains and in meadows without the help and labor of man; and thus he can defend his Church without any foreign aid, but by his own hidden, and, so to speak, his own intrinsic power. Then follows this promise, -- that God will arm his people with invincible and irresistible power, that they may be superior to all their enemies. Hence he says, that the residue of Israel shall be like a lion among the beasts of the forests and like a young lion among a flock of sheep As a strong lion then is superior to other beasts, and as a young lion dares ferociously to attack a flock of sheep; so he says, the people of Israel shall be; they shall be like lions, filling their enemies with terror, yea, and plundering and scattering them, so that no one will dare to resist them. The Prophet, by speaking thus, does not mean, that the people of God would be cruel and sanguinary: for we know that when the Prophets use similes of this kind, they express something not strictly suitable; for who would be so foolish as to select every thing that belongs to a lion, and apply it to the Church of God. Then the reason for this similitude must be observed; it was to show, that the faithful shall be endued with a power so superior to that of their enemies, that they shall be a terror to them. It does not hence follow that they shall be cruel. But we must, at the same time, see what the Lord promises to his Church. Though God then recommends to his children the spirit of meekness, yet the faithful may still be a thread to their enemies; they ought, however, to observe what is just towards them, and to keep themselves within proper bounds. And yet Micah says, that they shall be endued with such power that they shall drive their enemies afar off; yea, that they shall plunder and tear them in pieces, while no one will be able to resist them. But these two things are necessary as to the preservation of the Church, that God may make it grow; for except it be miraculously increased, it can never grow; and then it has need of a strong and powerful defense against her enemies; for we know that there are always wicked men who oppose the Church, yea, who apply all their powers to destroy it: it is therefore necessary that it should be supplied by the Lord with invincible strength, as our Prophet declares here. Let us proceed -Micah 5:9 9. Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off. He confirms what is said in the last verse, and expresses in other words what he meant, and what we have explained, -- that though the Church must contend with many strong and violent enemies, it will not yet fail, for the Lord will supply it with strength from heaven. Exalted, he says, shall be thy hand, that all thine enemies may be cut off He promises not that the Church shall be in a quiet state, but victorious, and declares also that there will never be wanting enemies. This promise, then, ought to arm us for enduring patiently, as we cannot conquer except by fighting. As then there will be always enemies to oppose the Church of God; yea, to attempt its ruin, the Prophet says here, Exalted shall be thy hand above thine enemies. But it may be asked, When has this promise been fulfilled? For we know that since the people had been led away into the Babylonian exile, they had always been either tributaries, or kept under cruel tyranny, or at least had been unequal to their enemies. But this principle ought ever to be remembered, -- that the faithful ought to be satisfied with victory, -- that however hard they may be pressed, and however constant may be the contests which they have to carry on, and however wearisome, this one thing ought still to be sufficient for them -- that they shall not wholly perish. And it appears evident, that God's people have always been preserved by his invincible hand, however numerous have been their opposing enemies. We must also keep in mind what we have just heard, -- that the promise here is not made to the whole people, but to a residue only. And it surpasses the expectation of the whole world, that even a small member could have survived so many slaughters, by which they might have been swallowed up a hundred times. Now then we see that it had not been without reason promised to the faithful, that they should be made conquerors over all their enemies. But this has not been really fulfilled, except under the conflict of the cross. It now follows -Micah 5:10-15 10. And it shall come to pass in that day, says the Lord, that I will cut off your horses out of the midst of you, and I will destroy your chariots: 11. And I will cut off the cities of your land, and throw down all your strong holds: 12. And I will cut off witchcrafts out of your hand; and you shall have no more soothsayers: 13. Your graven images also will I cut off, and thy standing images out of the midst of you; and thou shalt no more worship the work of your hands. 14. And I will pluck up your groves out of the midst of you: so will I destroy your cities. 15. And I will execute vengeance in anger and fury upon the heathen, such as they have not heard. There is introduced here a most necessary admonition, in order that the faithful may know, how they are to be preserved by the hand and favor of God, even when they shall be stripped of all their helps, yea, even when God shall take away all those impediments, which would otherwise close up the way against his favor. The sum of the whole then is, -- that the Church shall not otherwise be saved by God's kindness than by being deprived of all her strength and defenses, and also by having her obstacles removed by God, even those which in a manner prevented his hand from being put forth to save his people. For the Prophet mentions here cities, then fortified places, he mentions horses and chariots. These, we know, are not in themselves to be condemned: but he means, that as the people foolishly placed confidence in earthly things, the salvation of God could not otherwise come to them than by stripping them of all vain and false confidence. This is one thing. Then, on the other hand, he mentions groves, he mentions carved images and statues, he mentions augurs and diviners: these were corruptions, which closed the door against the favor of God; for a people, given to idolatry, could not call upon God nor hope in him as the author of salvation. We now then perceive the Prophet's design. It now remains for me to run over the words. He says first, It shall be in that day, says Jehovah, that I will cut off your horses. Here the Prophet enumerates those things which could not in themselves be ascribed to anything wrong: for as God has created horses for the use of men, so also he allows them to be for our service. Why then does the Prophet say, that the Church could not be delivered, except horses were taken away? It was owing to an accidental fault; for when men abound in forces, they instantly fix their hope on them. As then such an abuse of God's gifts had prevailed among the people of Israel, it was necessary that horses should be taken away. God indeed could have humbled their minds or withdrawn their confidence from their horses and chariots: but it hence appears how deep are the roots of presumption in the hearts of men, that they cannot be otherwise torn up, than by having the things themselves cut off. To have horses and to have chariots is the bounty of God: for how can we have chariots and horses and other things, except through God's kindness? And yet God cannot find a way by which he can do us good, except by taking away his former gifts. Here then Micah touches the hearts of the people much more sharply than before, when he says, that salvation cannot proceed from the Lord, except their horses were destroyed; as though he said, -- "Ye see how great is your wickedness; God has hitherto dealt bountifully with you, since he has enriched you, and has also given you horses. Now as he sees that you abuse these gifts, he complains that all ways of access to you are closed up, as ye do not receive his kindness. Inasmuch as your horses and your chariots engross your attention, ye in a manner drive God far away from you. That he may therefore come to you, he will open a way for himself by removing all the obstacles and hindrances." We hence learn, that though all God's benefits ought to raise us up to heaven, serving as kinds of vehicles, they are yet turned, through our wickedness, to another purpose, and are made intervening obstacles between us and God. Hereby then is our ingratitude proved; and hence it comes, that God, when he intends to make his salvation known to us is in a manner constrained to take away and remove from us his benefits. We now then understand what the Prophet had in view when he mentioned horses and chariots. For he does not threaten here, as some think, that the people would be merely deprived of all God's gifts that they might see in their destitution and want only signs of a curse; by no means, but it is rather a promise, that is, that God will turn aside all impediments by which he was for a time prevented from bringing help to his people. This doctrine ought at the same time to avail for bringing no ordinary comfort. It is hard and bitter to the flesh to be brought down. Hence the people of Israel were little able at first to bear their lot with submission, when they saw themselves stripped of God's benefits: but the Prophet sets before them a compensations which was capable of soothing all their grief, -- "This," he says, "shall be for your chief good -- that God will deprive you of horses and chariots; for the way which your horses and chariots now occupy shall be cleared. While ye are replenished with abundant forces, ye drive away God far from you, and there is no way open for him. He will therefore prepare a way for himself; and this will be the case when your land shall be made naked, when nothing will intervene to prevent him from coming to you." He afterwards subjoins, I will cut off the cities of thy land, and I will destroy all thy fortresses. This verse is to be taken in the same sense. That the people dwelt in fortified cities, and had defenses and fortified places, was not of itself displeasing to God. But as the people habituated themselves to a false confidence, and as it were hardened themselves in it, so that this evil could not be remedied without taking away those things to which it is attached, the Prophet says here, I will cut off the cities of your land, and then, I will cut off your defenses and fortified places. Is it that they may be plundered with impunity by their enemies? By no means, but that the favor of God may be made glorious in their deliverance. For they could not ascribe it to their cities that they kept off enemies, but were constrained to acknowledge the hand of God, and to confess him to have been their only deliverer; for they were exposed to enemies, and there was no aid for them in the land. God then will thus render

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more evident his favor, when their cities and fortified places shall be cut off. We hence learn that the faithful at this day have no cause to murmur if they are without great riches, and if they are not formidable for the multitude of their horses, nor for the number and strength of their men. Why so? Because it is the Lord's will that we should be like sheep, that we might depend wholly on his power, and know that we cannot be otherwise safe than under his protection. This reason then ought to comfort us, that it may not be grievous to us, when we find that we are in the midst of wolves, and that we have no equal strength to contend with them; for even this destitution hardly extorts from us a real confession that our safety is in the hand of God. We are always proud. How would it be, were the Church at this day in a flourishing state and all enemies subdued, were there no danger, no fear? Surely earth and heaven could not bear the foolish self-confidence of men. There is therefore no wonder that God thus holds us in, and that while he supports us by his grace, he deprives us of all earthly helps and aids, that we may learn that he alone is the author of our salvation. This truth ought to be carefully contemplated by us. Whenever we see that the Church of God, though not possessing any great power, is yet diminished daily, yea, and becomes, so to speak, like a naked land, without any defenses, it so happens, in order that the protection of God may be alone sufficient for us, and that he may wholly tear away from our hearts all haughtiness and pride, and dissipate all those vain confidences by which we not only obscure the glory of God, but, as far as we can, entirely cover it over. In short, as there is nothing better for us than to be preserved by the hand of God, we ought to bear patiently the removal of all those impediments which close up the way against God, and, in a manner, keep off his hand from us, when he is ready to extend it for the purpose of delivering us. For when our minds are inflated with foolish self-confidence, we neglect God; and thus a wall intervenes, which prevents him to help us. Who would not wish, seeing himself in extreme danger and help not far distant, that an intercepting wall should immediately fall down? Thus God is near at hand, as he has promised; but there are many walls and many obstacles, from the ruin of which, if we would be safe, we must desire and seek, that God may find an open and free way, in order that he may be able to afford us aid. The Prophet comes now to the second kind of impediments. We have already said that some things become impediments, as it were, accidentally, when, through our wickedness and misapplication, we turn God's benefits to an end contrary to what he has designed. If, for instance, horses and chariots are given us, to possess them is not in itself an evil, but becomes so through our blindness, that is, when we, blinded by earthly possessions, think ourselves safe, and thus neglect God. But there are other impediments, which are, in their nature, and in themselves, vicious. To these the Prophet now leads us. I will cut off, he says, the sorcerers, ksphym, cashephim. Some render the word jugglers, and others, augurs or diviners. We cannot know of a certainty what kind of superstition it was, nor the other which immediately follows: for the Prophet mentions here two words which mean nearly the same thing. There is no doubt but that some, in that age, were called augurs or diviners, and others called jugglers or astrologers who are now called fortune-tellers. But on this subject there is no necessity of much labor; for the Prophet simply shows here that the people could not be preserved by Gods unless they were cleansed from these defilements. These superstitions, we know, were forbidden and condemned by God's Law: but the Law was not able to restrain the wickedness of that people; for they continually turned aside to these evils. God then here shows, that until they had purged the Church, it could not continue safe. Now, in these words, the Prophet reminds the Jews, and also the Israelites, for their benefit, that it was, and had been, through their own fault, that they labored under constant miseries and were not helped by the hand of God. -- How so? Because there was no room, as God shows here, for the exercise of his favor; for they were full of auguries and divinations, and of other diabolical arts. "How," he says, "can I help you, for I have no agreement with Satan? As you are wholly given to wicked superstitions, my favor is rejected by you." One thing is, that the Prophet intended to humble the people, so that every one might know that it had been through their fault, that God had not brought them help as they wished: but there is another thing, -- God promises a cleansing, which would open a way for his favor, -- I will take away, he says, all the diviners Let us then know, that it ought to be deemed the greatest benefit when God takes away from us our superstitions and other vices. For since a diminution, however hard and grievous it may be at first, is useful to us, as we see, when we willfully and openly drive away God from us; is it not a singular favor in God when he suffers us not to be thus separated from him, but prepares a way for himself to be connected with us, and has ever his hand extended to bring us help? Thus much as to these two kinds of impediments. He now adds, I will cut off your graven images and thy statues from the midst of you; and thou shalt not hereafter bend down before the works of your hands This verse is plain and contains nothing new: for the Prophet teaches that God cannot become propitious to his Church, to keep and make her safe, until he purges her from her filth, even from idolatry and other vices, by which the worship of God was corrupted, or even entirely subverted. I will, therefore, cut off your graven images and statues from the midst of you. We see that God anticipates us by his gratuitous goodness, not only by forgiving us, but also by calling us back, when wandering, into the right way. Since then we have deviated from the right way, and God thus withdraws his hand that it might appear that he has cast us away it is certain that we ought not only to pray him to have mercy on us, but also to ascribe to him a higher favor, inasmuch as he takes away the very impediments which separate us from him, and suffer him not to come nigh us. We hence see that God is not only inclined to pardon when men repent, but that it is his peculiar office to remove the obstacles. This ought to be carefully noticed, that we may know that our salvation, from the first beginning, proceeds from the mere favor of God, -- and that we may also learn, that all those things, of which the Papists vainly talk respecting preparations, are mere figments. He then adds, thou shalt not bend hereafter before the work of thine hands. God expresses here the cause why he so much abominates idols, even because he sees that his honor is transferred to them: this is one thing. He further arraigns the Jews as guilty, while he makes evident their defection: for surely nothing could have been more shameful, than to take away from God his honor and worship, and to transfer them to dead things; and he says here by way of reproach, that they were the work of their hands. What can be more insane, than for men to ascribe divinity to their own inventions, or to believe that it is in the power of men to make a god from wood or stone? This is surely monstrous in the extreme. Then the Prophet by this form of speaking aggravates the sin of the people of Israel, that is, when he says that they bowed the head before the work of their oven hands. He afterwards subjoins, I will take away thy groves. The groves, we know, formed a part of their idolatry: they are therefore mentioned here as an addition by the Prophet. For he speaks not simply of trees, but refers to the wicked practices of the people: for wherever there were high and lofty trees, they thought that something divine was hid under their shade; hence their superstition. When therefore the Prophet mentions groves, it must be understood of vicious and false modes of worship; for they thought that those places acquired a sort of sanctity from the trees; as they also thought that they were nearer to God when they were on a hill. We hence see that this verse is to be connected with the last; as though the Prophet had said, that the Church could not be in safety and recover her pristine vigor, without being well cleansed from all the filth of idolatry. For we indeed know that some pious kings when they took away idols did not cut down the groves; and this exception to their praise is added, that they worshipped God, but that the high places were suffered to stand. We see that the Holy Spirit does not fully commend those kings who did not destroy the groves. -- Why? Because they were the materials of corruption. And further, had the Jews been really penitent, they would have exterminated those groves by which they had so shamefully abused and profaned the worship of God. The sum of the whole then is, that when God shall have well cleansed his Church and wiped away all its stains, he will then become the unfailing preserver of its safety. He afterwards subjoins, And I will destroy thy enemies ryk, orik, may be rendered, enemies, and many so render it: but others translate it, cities; and the word, cities, would be the most suitable, were it not that the Prophet had previously mentioned cities. I do not therefore see that it would be proper to render it here by this term. The word ryk, orik, then, ought doubtless to be rendered, thy enemies. Let us inquire why the prophet says, that the enemies of the Church were to be destroyed. This sentence ought to be thus explained, (I leave the former ones, and take only this the last,) And I will demolish thy groves from the midst of thee, that I may destroy thine enemies: the copulative is then to be considered as a final particle; and this meaning is the most suitable; as though the Prophet had said, as I have already often stated, that the door was closed against God, so that he could bring no aid to his Church, and deliver it from enemies, as long as it held to false confidence, and was attached to the filth of idolatry, which was still worse. "That I may then destroy thine enemies, it is necessary first that every thing in thee that prevents or hinders my favor should be taken away and removed." At last he adds, And I will execute vengeance in wrath and in fury He goes on with what I have just said of enemies; "I will then execute vengeance in wrath and in fury on the nations". Here God mentions his wrath and his fury, that the faithful might feel greater confidence, that though now their enemies poured forth grievous threatening, yet this could not prevent God from aiding his people. -- How so? Because if we compare the wrath and fury of God with all the terrors of men, doubtless

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the threats of men would appear as nothing but smoke. We now perceive the Prophet's meaning in these words. And he says in the last place, I will execute vengeance on the nations who have not heard. Almost all interpreters join the relative, 'sr, asher with the preceding word, gvym, guim, -- I will then take vengeance on the nations who have not heard, that is, who have been rebellious against God: not to hear, as they explain, is obstinately to despise the power of God, and not to be moved by his promises or by his threatenings. But a fitter sense may perhaps be elicited, if we refer 'sr, asher, to vengeance, -- I will then execute vengeance on the nations which they have not heard, that is, I will take vengeance on all the nations in a manner unheard of and incredible: and by nations, he understands indiscriminately all the enemies of the Church, as we have elsewhere seen. Prayer. Grant, Almighty God, that since you so kindly invites us to your self, and promises that your aid should never be wanting to us, provided we do not close the door against you, -- O grant, that though many earthly benefits may be granted to us, we may not yet trust in them and depart from you, but, on the contrary, relly on your grace only: and then should it happen to us to be deprived of all helps, that our minds may be awakened, and that we may thus learn to hasten to you, may nothing impede our course, that we may not, with the greatest haste and ardent desire, long to deliver up and devote ourselves wholly to you, that we may be made safe under the care and protection of your only-begotten Son, whom thou hast appointed to be the guardian of our safety. Amen. Chapter 6 Lecture Ninety-third Micah 6:1-2 1. Hear you now what the Lord says; Arise, contend you before the mountains, and let the hills hear your voice. 2. Hear you, O mountains, the Lord's controversy, and you strong foundations of the earth: for the Lord has a controversy with his people, and he will plead with Israel. Here the Prophet avowedly assumes that the people were sufficiently proved guilty; and yet they resisted through a hardiness the most obdurate, and rejected all admonitions without shame, and without any discretion. He is therefore commanded to direct his discourse to the mountains and to the hills; for his labor had now for a long time been useless as to men. The meaning then is that when the Prophet had spent much labor on the people and derived no fruit, he is at length bidden to call the mountains and the hills to bear their testimony to God; and thus before the elements is made known and proved the ungodliness and the obstinacy of the people. But before he relates what had been committed to him, he makes a preface, in order to gain attention. Hear what Jehovah says. The Prophets are wont, on very serious subjects, to make such a preface as is here made by Micah: and it is indeed sufficiently evident from the passage, that he has here no ordinary subject for his teaching, but that, on the contrary, he rebukes their monstrous stupidity; for he had been addressing the deaf without any advantage. As then the Prophet was about to declare no common thing, but to be a witness of a new judgment, -- this is the reason why he bids them to be unusually attentive. Hear, he says, what Jehovah says. What is it? He might have added, "Jehovah has very often spoken to you, he has tried all means to bring you to the right way; but as ye are past recovery, vengeance alone now remains for you: he will no more spend labor in vain on you; for he finds in you neither shame, nor meekness, nor docility." The Prophet might have thus spoken to them; but he says that another thing was committed to his charge by the Lord, and that is, to contend or to plead before the mountains. And this reproach ought to have most acutely touched the hearts of the people: for there is here an implied comparison between the mountains and the Jews; as though the Prophet said, -- "The mountains are void of understanding and reason, and yet the Lord prefers to have them as witness of his cause rather than you, who exceed in stupidity all the mountains and rocks." We now then perceive the design of God. Some take mountains and hills in a metaphorical sense for the chief men who then ruled: and this manner of speaking very frequently occurs in Scripture: but as to the present passage, I have no doubt but that the Prophet mentions mountains and hills without a figure; for, as I have already said, he sets the hardness of the people in opposition to rocks, and intimates, that there would be more attention and docility in the very mountains than what he had hitherto found in the chosen people. And the particle 't, at, is often taken in the sense of before: it means also with; but in this place I take it for l, lamed, before or near, as many instances might be cited. But that this is the meaning of the Prophet it is easy to gather from the next verse, when he says -Hear, ye mountains, the controversy of Jehovah, how? And you strong foundations of the earth, he says. He speaks here no more of hills, but summons the whole world; as though he said, "There is not one of the elements which is not to bear witness respecting the obstinacy of this people; for the voice of God will penetrate to the farthest roots of the earth, it will reach the lowest depths: these men will at the same time continue deaf." And he says not, the Lord threatens you, or denounces judgment on you; but Jehovah has a contention with his people. We now then see that there is no metaphor in these words; but that the Prophet merely shows how monstrous was the stupor of the people, who profited nothing by the celestial doctrine delivered to them, so that the very mountains and the whole machinery of earth and heaven, though destitute of reason, had more understanding than these men. And it is not unusual with the Prophets, we know, to turn their discourse to mute elements, when there remains no hope of success from men. But our Prophet does not abruptly address mountains and hills as Isaiah does, (Isaiah 1:2,) and as also Moses had done, “Hear, ye heavens, what I shall say, let the earth hear the words of my mouth” (Deuteronomy 32:1) but he prefaces his discourse by saying, that it had been specially commanded to him to summon the mountains and hills to God's judgment. By saying then, "Hear you what Jehovah says," he prepares as I have said, the Jews to hear, that they might know that something uncommon and altogether unusual was to be announced, -- that the Lord, in order more fully to convict them of extreme impiety, intended to plead his cause before the mountains. Arise, then, and plead before the mountains, and let the hills hear thy voice. What sort of voice was this? They who think that the judges are here figuratively pointed out may be easily refuted; for Micah in the next verse mentions the substance of this pleading, namely that the Lord speaks with his people. We hence see that God had no contention with the mountains, but that, on the contrary, the mountains were summoned, that they might understand God's pleading, not against them, but against the people. Hear then, you mountains, Jehovah's controversy, and you strong foundations of the earth, that is, the very rocks. There is nothing so hard in the world, he says, that shall not be inane to hear; for this pleading shall reach the lowest depths. Jehovah then has a controversy with his people, and he will plead, or contend, with Israel It follows -Micah 6:3 3. O my people, what have I done to you? And wherein have I wearied you? Testify against me. Here God, in the first place, offers to give a reason, if he was accused of anything. It seems indeed unbecoming the character of God that he should be thus ready as one guilty to clear himself: but this is said by way of concession; for the Prophet could not otherwise express, that nothing that deserved blame could be found in God. It is a personification, by which a character; not his own, is ascribed to God. It ought not therefore to appear inconsistent, that the Lord stands forth here, and is prepared to hear any accusation the people might have, that he might give an answer, My people! What have I done? By using this kind expression, my people, he renders double their wickedness; for God here descends from his own elevation, and not only addresses his people, in a paternal manner, but stands as it were on the opposite side, and is prepared, if the people had anything to say, to give answer to it, so that they might mutually discuss the question, as it is usually done by friends. Now the more kindly and indulgently the Lord deals with his people, the more enhanced, as I have said, is their sin. He says first, What have I done to you? That is, what have you to accuse me with? He adds, In what have I caused trouble to you? Or, In what have I been troublesome to you? Testify, he says, against me. This testifying was to be made to the mountains and hills; as though he said, "I am ready to plead my cause before heaven and earth; in a word, before all my creatures." Some render the passage, "Answer me:" and nh, one, is also to answer; but the context requires the former meaning; for God conceded so much liberty to the Jews, that they might bring forward against him any fault they had to allege. Testify, he says, against me; that is, there are witnesses present; make public now thy case by stating particulars, I am ready for the defense. We hence see the truth of what I have before stated, -- that a character, not his own is ascribed to God: but this is done by way of concession. He afterwards adds -Micah 6:4 4. For I brought you up out of the land of Egypt, and redeemed you out of the house of servants; and I sent before you Moses, Aaron, and Miriam. God, having testified that he had in nothing been troublesome to the people, now states with how great and with how many benefits he had bound them to himself. But we may prefer taking the words as explanatory and somewhat ironical that he records his benefits in the place of trouble or vexation; though, in my judgment, it is

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better to read the two clauses apart. I have brought you, he says, from the land of Egypt, from that miserable bondage; and then he says, I have redeemed you. By the word, redeem, he expresses more clearly and more fully illustrates his kindness. Then he adds, I have set over you as leaders Moses, and Aaron, and Miriam, the sister of them both. Benefits, we know, are often accompanied with injuries; and he who obliges another destroys all his favor, when he turns kindness as it often happens, into reproach. It is hence frequently the case, that he who has been kind to another brings so serious an injury, that the memory of his kindness ought not to continue. God mentions here these two things, -- that he had conferred vast benefits on the people, -- and yet that he had in nothing been burdensome to them; as though he said "Many are those things which I can, if necessary, on my part bring forward, by which I have more than a hundred times made you indebted to me; now you canst not in thy turn bring anything against me; you canst not say that I have accompanied my benefits with wrongs, or that you hast been despised, because thou were under obligations to me, as it is often the case with men who proudly domineer, when they think that they have made others bound to them. I have not then thought proper to accompany my great favors with anything troublesome or grievous to you." We now understand why the Prophet expressly mentions these two things, -- that God had in nothing been vexatious to his people, -- and that he had brought them up from the land of Egypt. That redemption was so great, that the people ought not to have complained, had it been the will of God to lay on their shoulders some very heavy burdens: for this answer might have been ever readily given, -- "Ye have been delivered by me; ye owe to me your life and your safety. There is therefore no reason why anything should be now burdensome to you; for the bondage of Egypt must have been bitterer to you than hundred deaths; and I redeemed you from that bondage." But, as the Lord had treated his redeemed people so kindly and so humanely, yea, with so much indulgence, how great and how intolerable was their ingratitude in not responding to his great kindness? We now more fully understand the Prophet's meaning in these words. I have made thee to ascend, he says, from Egypt; and then, I have redeemed thee. He goes on, as we have said, by degrees. He afterwards adds, I have sent before thy face Moses, Aaron, and Miriam. God means here that it had not been a momentary kindness; for he continued his favor towards the Jews when he set over them Moses and Aaron, and Miriam, which was an evidence of his constant care, until he had completed his work of delivering them. For Moses was a minister of their deliverance in upholding civil order, and Aaron as to the priesthood and spiritual discipline. With regard to Miriam, she also performed her part towards the women; and as we find in Exodus 15, she composed a song of thanksgiving after passing through the Red Sea: and hence arose her base envy with regard to Moses; for being highly praised, she thought herself equal to him in dignity. It is at the same time right to mention, that it was an extraordinary thing, when God gave authority to a woman, as was the case with Deborah that no one may consider this singular precedent as a common rule. It now follows -Micah 6:5 5. O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that you may know the righteousness of the Lord. God briefly records here what happened in the desert, -- that the people had need of some extraordinary help in addition to the many benefits which he had conferred on them. For though the people lived safely in the desert as to the Egyptians, though they were fed by manna and water from the rock flowed for them, though the cloud by day protected them from the heat of the sun, and the pillar of fire shone on them during the night, yet the stream of God's mercy seemed to have been stopped when Balaam came forth, who was a Prophet, and then, as one armed with celestial weapons, fought against the people and opposed their deliverance. Now, had God permitted Balaam to curse the people, what could have taken place, but that they must have been deprived of all their blessings? This is the reason why the Prophet specifically refers to this history, -- that the cursing of Balaam was miraculously turned into a blessing, even through the secret purpose of God. Micah might indeed have referred to all those particulars by which God could have proved the ingratitude of the people; but he deemed it sufficient to touch on the fact of their redemption, and also to mention by the way this extraordinary instance of God's kindness. Remember, he says, what Balak devised, that is, how crafty was his counsel: for the verb yph, iots, is to be taken here in a bad sense, and is very emphatical; as though the Prophet had said, that there was more danger in this fraud than in all the violence of enemies; for Balak could not have done so much harm, had he prepared a great army against the Israelites, as by hiring a Prophet to curse the people. For certain it is, that though Balaam was an impostor and full of deceits, as it is probable that he was a man given to profane superstitions, he was yet endued with the gift of prophecy. This was the case no doubt; and we know that God has often so distributed the gifts of his Spirit, that he has honored with the prophetic office even the ungodly and unbelieving: for it was a special gift, distinct from the grace of regeneration. Balaam then was a Prophet. Now when Balak saw that he was unequal in power to oppose the people, he thought of this expedient -- to get some Prophet to interpose for the purpose of exciting the wrath of God against the people. This is the reason why it is here said, Remember what Balak consulted against you; that is, "You were then in the greatest danger, when a Prophet came, hired for the purpose, that he might in God's name pronounce on you a curse." It may be asked, Whether Balaam could really curse the people of Israel? The answer is easy: the question here is not what might have been the effect, without God's permission; but Micah here regards only the office with which Balaam was honored and endued. As then he was God's Prophet, he could have cursed the people, had not God prevented him. And no doubt Balak was wise enough to know, that the Israelites could not be resisted by human power, and that, therefore, nothing remained for him but the interposition of God; and as he could not bring down God from heaven, he sent for a Prophet. God puts his own power in his word, -- as God's word resided in Balaam, and as he was, as it were, its depositary, it was no wonder that Balak thought that he would become the conqueror of the people of Israel, provided they were cursed by Balaam's mouth; for this would have been as it were, the announcement of God's wrath. He now subjoins, And what Balaam, the son of Beor, answered him. There is here shown, on the one hand, a danger, because Balaam was craftier than all the other enemies of the people, for he could have done more by his artifice than if he had armed against them the whole world: here then was the danger. But, on the other hand, we know what he answered; and it is certain that the answer of Balaam did not proceed from himself, but, on the contrary, from the Spirit of God. As Balaam spoke by the secret influence of the Spirit, contrary to the wish of his own heart, God thus proved that he was present at that very time, when the safety of the people was endangered. Think, then, or remember, what Balaam answered; as though he said, -- "Balaam was very nigh cursing you, for his mouth was opened: for he had sold himself to an ungodly king, and nothing could have pleased him more than to have poured forth many anathemas and many curses: but he was constrained to bless your fathers. What did this mean? Did not the wonderful favor of God shine forth in this instance?" We now perceive the Prophet's design, and what a large meaning there is in these words. He afterwards adds generally, From Shittim even to Gilgal. This is not connected with the last clause; for Balaam did not follow the people from Shittim to Gilgal; but a verb is to be understood, as though he said, -- “You know what things happened to thee from Shittim to Gilgal, from the beginning to the end; at the time when thou didst enter the wilderness, thou hadst begun to provoke the wrath of God." And we know that even in Shittim the Israelites fell away into idolatry; and that defection, in a manner, alienated them from God. Hence God shows here that he, in his goodness and mercy, had contended with the ungodly ways of the people even to Gilgal; that is, "You have never ceased to provoke me." We indeed know that the people continually excited against themselves the displeasure of God, and that their defections were many and various. In short, then the Prophet shows that God had so mercifully dealt with the people, that he had, in a most astonishing manner, overcome their wickedness by his goodness. He at length subjoins, That thou mayest know the righteousnesses of Jehovah. By righteousnesses he means acts of kindness, as the sense of the word is in many other passages: for the righteousness of God is often taken not only for uprightness, but also for the faithfulness and truth which he manifests towards his people. It betokens therefore the relation between God and his Church, whenever the word, righteousness, is to be understood in this sense. That thou mayest then know the righteousnesses of Jehovah; that is, that experience itself may prove to thee how faithful, how beneficent, how merciful has God ever been towards your race. Since then the righteousness of God was conspicuous, the people must surely have been mute, and had nothing for which they could justly expostulate with God: what remained, but that their extreme impiety, fully detected before heaven and earth and all the elements, exposed them to his judgment? It now follows -Micah 6:6-8 6. Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt offerings, with calves of a year old? 7. Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? 8. He hath shewed you, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

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The Prophet now inquires, as in the name of the people, what was necessary to be done: and he takes these two principles as granted, -- that the people were without any excuse, and were forced to confess their sin, -- and that God had hitherto contended with them for no other end and with no other design, but to restore the people to the right way; for if his purpose had only been to condemn the people for their wickedness, there would have been no need of these questions. But the Prophet shows what has been often stated before, -- that whenever God chides his people, he opens to them the door of hope as to their salvation, provided those who have sinned repent. As this then must have been well known to all the Jews, the Prophet here asks, as with their mouth, what was to be done. He thus introduces them as inquiring, With what shall I approach Jehovah, and bow down before the high God? Shall I approach him with burnt-offerings, with calves of a year old? But at the same time there is no doubt, but that he indirectly refers to that foolish notion, by which men for the most part deceive themselves; for when they are proved guilty, they indeed know that there is no remedy for them, except they reconcile themselves to God: but yet they pretend by circuitous courses to approach God, while they desire to be ever far away from him. This dissimulation has always prevailed in the world, and it now prevails: they see that they whom God convicts and their own conscience condemns, cannot rest in safety. Hence they wish to discharge their duty towards God as a matter of necessity; but at the same time they seek some fictitious modes of reconciliation, as though it were enough to flatter God, as though he could be pacified like a child with some frivolous trifles. The Prophet therefore detects this wickedness, which had ever been too prevalent among them; as though he said, -- "I see what ye are about to say; for there is no need of contending longer; as ye have nothing to object to God, and he has things innumerable to allege against you: ye are then more than condemned; but yet ye will perhaps say what has been usually alleged by you and always by hypocrites, even this, -- We wish to be reconciled to God, and we confess our faults and seek pardon; let God in the meantime show himself ready to be reconciled to us, while we offer to him sacrifices.'" There is then no doubt, but that the Prophet derided this folly, which has ever prevailed in the hearts of men: they ever think that God can be pacified by outward rites and frivolous performances. He afterwards adds, He has proclaimed to thee what is good. The Prophet reproves the hypocrisy by which the Jews willfully deceived themselves, as though he said, -- "Ye indeed pretend some concern for religion when ye approach God in prayer; but this your religion is nothing; it is nothing else than shamelessly to dissemble; for ye sin not either through ignorance or misconception, but ye treat God with mockery." -- How so? "Because the Law teaches you with sufficient clearness what God requires from you; does it not plainly enough show you what is true reconciliation? But ye close your eyes to the teaching of the Law, and in the meantime pretend ignorance. This is extremely childish. God has already proclaimed what is good, even to do judgment, to love kindness and to walk humbly with God." We now perceive the design of the Prophet. As then he says here, With what shall I appear before God? We must bear in mind, that as soon as God condescends to enter into trial with men, the cause is decided; for it is no doubtful contention. When men litigate one with another, there is no cause so good but what an opposite party can darken by sophistries. But the Prophet intimates that men lose all their labor by evasions, when God summons them to a trial. This is one thing. He also shows what deep roots hypocrisy has in the hearts of all, for they ever deceive themselves and try to deceive God. How comes it that men, proved guilty, do not immediately and in the right way retake themselves to God, but that they ever seek windings? How is this? It is not because they have any doubt about what is right except they willfully deceive themselves, but because they dissemble and willfully seek the subterfuges of error. It hence appears that men perversely go astray whenever they repent not as they ought, and bring not to God a real integrity of heart. And hence it also appears that the whole world which continues in its superstitions is without excuse. For if we scrutinize the intentions of men, it will at length come to this, -- that men carefully and anxiously seek various superstitions, because they are unwilling to come before God and to devote themselves to him, without some dissembling and hypocrisy. Since it is so, certain it is, that all who desire to pacify God with their own ceremonies and other trifles cannot by any pretext escape. What is said here is at the same time strictly addressed to the Jews, who had been instructed in the teaching of the Law: and such are the Papists of this day; though they spread forth specious pretenses to excuse their ignorance, they may yet be refuted by this one fact, -- that God has prescribed clearly and distinctly enough what he requires: but they wish to be ignorant of this; hence their error is at all times willful. We ought especially to notice this in the words of the Prophet; but I cannot proceed farther now. Prayer. Grant, Almighty God, that as you have made known to us your Law, and have also added thy Gospel, in which you call us to your service, and also invites us with all kindness to partake of your grace, -- O grant, that we may not be deaf, either to your command or to the promises of your mercy, but render ourselves in both instances submissive to you and so learn to devote all our faculties to you, that we may in truth avow that a rule of a holy and religious life has been delivered to us in thy law, and that we may also firmly adhere to your promises, lest through any of the allurements of the world, or through the flatteries and crafts of Satan you should suffer our minds to be drawn away from that love which you have once manifested to us in your only-begotten Son and in which you daily confirm us by the teaching of the Gospel, until we at length shall come to the full enjoyment of this love in that celestial inheritance, which has been purchased for us by the blood of your only Son. Amen. Lecture Ninety-fourth We have seen in the last lecture that hypocrites inquire how God is to be pacified, as though they were very solicitous about the performance of their duty; and that in the meantime these are mere disguises; for by circuitous windings they turn here and there, and never wish to come directly to God. The way might have been easily known by them; but they closed their eyes, and at the same time pretended that they had some concern for religion. And this is also very commonly the case in our day; and common experience, if any one opens his eyes, clearly proves this, -- that the ungodly, who deal not sincerely with God, profess a very great concern, as though they were wholly intent on serving God, and yet turn aside here and there, and seek many by paths (diverticula,) that they may not be constrained to present themselves before God. We have already seen, that this false pretense is fully exposed, inasmuch as God has enough, and more than enough, demonstrated in his Law, what he approves and what he requires from men. Why then do hypocrites, as still uncertain, make the inquiry? It is because they are willfully blind at mid-day; for the doctrine of the Law ought to have been to them as a lamp to direct their steps; but they smother this light, yea, they do what they can wholly to extinguish it: they ask, as though perplexed, how can we pacify God? But it ought also to be observed, (for the Prophet says, Shall I give my first-born, and the fruit of my loins, as an expiation for my soul? That hypocrites will withhold nothing, provided they are not to devote themselves to God. We see the same thing under the Papacy at this day; they spare no expense, nor even the greatest toils: provided the ungodly have always a freedom to live in sin, they will easily grant to God all other things. For through a false conceit they make a sort of agreement with God: if they mortify themselves, and toil in ceremonies, and if they pour forth some portion of their money, if they sometimes deprive nature of its support, if with fastings and by other things, they afflict themselves, they think that by these means they have fully performed their duties. But these are frivolous trifles; for in the meantime they consider themselves exempt from the duty of obeying God. Being yet unwilling to be regarded as alienated from God, they, at the same time, obtrude on him their meritorious works, to prevent his judgment, and to exempt themselves from the necessity of doing the principal thing, that which he especially requires – to bring a sincere heart. Thus then hypocrites wish to divide things with God, that they may remain within such as they are; and they spread forth outwardly many frivolous things for the purpose of pacifying him. And this is the reason why the Prophet says now, Shall I give my first-born? For hypocrites wish to appear as though they were burning with the greatest zeal, -"Rather than that God should remain angry with me, I would not spare the life of my first-born; I would rather be the executioner of my own son: in short, nothing is so valuable to me which I would not be really to part with, that God may be propitious to me." This indeed is what they boast with their mouth; but at the same time they will not offer their heart as a sacrifice to God: and as they deal dishonestly with God, we see that all is nothing but dissimulation. If anyone objects, and says, -- that the other rites, of which the Prophet speaks here, had been enjoined by God's Law, the answer is easy; but I shall not n ow but briefly touch on what I have elsewhere more largely handled: The Prophet denies, that sacrifices avail anything for the purpose of propitiating God. This may seem inconsistent with the teaching of the Law, but in fact it altogether agrees with it. God indeed wished sacrifices to be offered to him; and then this promise was always added, Iniquity shall be atoned. But the object must be noticed; for God did not command sacrifices, as though they were of themselves of any worth; but he intended to lead the ancient people by such exercises to repentance and faith. It was therefore his design to remind the Jews that they did no good, except they themselves became sacrifices; and it was also his will that they should look to the only true sacrifice, by which all sins are expiated. But hypocrites, like falsifiers of documents, abused the command of God, and adulterated the sacrifices themselves. It was then a profane sacrilege for them to think that God would be propitious to them, if they offered many

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oxen and calves and lambs. It was the same thing as if one asked the way, and after having known it, rested quietly and never moved a foot. God had shown the way, by which the Jews might come to repentance and faith: and they ought to have walked in it; but they wickedly trifled with God; for they thought that it would be a satisfaction to his justice, if they only performed outward rites. Whenever then the Prophets in God's name repudiate sacrifices, the abuse, by which God's Law was corrupted, is ever to be considered, that is, when the Jews brought sacrifices, only, and had no respect to the end in view, and did not exercise themselves in repentance and faith. It is for this reason that our Prophet declares, that all sacrifices were of no account before God, but were vain things: they were so, when they were separated from their right end. He then says that God had shown by his Law what is good; and then he adds what it is, to do justice, to love mercy, or kindness, and to be humbled before God. It is evident that, in the two first particulars, he refers to the second table of the Law; that is to do justice, and to love mercy. Nor is it a matter of wonder that the Prophet begins with the duties of love; for though in order the worship of God precedes these duties, and ought rightly to be so regarded, yet justice, which is to be exercised towards men, is the real evidence of true religion. The Prophet, therefore, mentions justice and mercy, not that God casts aside that which is principal -- the worship of his name; but he shows, by evidences or effects, what true religion is. Hypocrites place all holiness in external rites; but God requires what is very different; for his worship is spiritual. But as hypocrites can make a show of great zeal and of great solicitude in the outward worship of God, the Prophets try the conduct of men in another way, by inquiring whether they act justly and kindly towards one another, whether they are free from all fraud and violence, whether they observe justice and show mercy. This is the way our Prophet now follows, when he says, that God's Law prescribes what is good, and that is, to do justice -- to observe what is equitable towards men, and also to perform the duties of mercy. He afterwards adds what in order is first, and that is, to humble thyself to walk with God: it is thus literally, "And to be humble in walking with thy God." No doubt, as the name of God is more excellent than anything in the whole world, so the worship of him ought to be regarded as of more importance than all those duties by which we prove our love towards men. But the Prophet, as I have already said, was not so particular in observing order; his main object was to show how men were to prove that they seriously feared God and kept his Law: he afterwards speaks of God's worship. But his manner of speaking, when he says, that men ought to be humble, that they may walk with their God, is worthy of special notice. Condemned, then, is here all pride, and also all the confidence of the flesh: for whosoever arrogates to himself even the least thing, does, in a manner, contend with God as with an opposing party. The true way then of walking with God is, when we thoroughly humble ourselves, yea, when we bring ourselves down to nothing; for it is the very beginning of worshipping and glorifying God when men entertain humble and low opinion of themselves. Let us now proceed -Micah 6:9 9. The Lord's voice cries unto the city, and the man of wisdom shall see your name: hear you the rod, and who hath appointed it. The Prophet complains here that he and other teachers did but little, though their cry resounded and was heard by the whole people. He therefore says, that the voice of God cried; as though he had said that there was no excuse for ignorance, for God had indiscriminately exhorted them all to repentance. Now, since what was taught was common to them all, the Prophet deplores their perverseness, for very few were attentive; and the fable was sung, according to the proverb, to the deaf. We must then notice the word cry; the voice of God, he says, cries. God did not whisper in the ear of one or two, but he designed his voice to be heard by all from the least to the greatest. The Prophets then did cry loud enough, but there were no ears to hear them. We may take the word lyr, laoir, in two ways. yr, oir, means a city. But some derive it from vr, our, and render it as if it were written lhyr, laeoir. If h, he is put in, it must be rendered, To rouse; and the letter h, he, may be concealed under the point chamets; and this sense would be the most suitable, The voice of Jehovah cries to arouse or awaken; that is though the people are torpid, and as it were overpowered with sleep, for they indulged themselves in their sins; yet the voice of God ought to be sufficient to arouse them all: however sleepy they might have been, there was yet power enough in the doctrine of the Law, which the Prophet daily proclaimed. But still this voice, by which the whole people ought to have been awakened, was not heard! The man of understanding, he says will see your name. The word tvsyh, tushie, means properly understanding, as it is clear from many other passages; but the Prophet means that there was a very small number who were teachable; and he calls them men of understanding. At the same time, he indirectly reproves the drunkedness of the people, though they all boasted that they were wise, and boasted also that they were the learners of the Law. The Prophet shows here by implication, that understanding was a rare thing among that people; for few hearkened to the voice of God. And thus we see what his object was; for he wished to touch the Jews to the quick, that they might acknowledge that they were without mind and understanding, because they had hardened themselves against God, so that his voice did not reach their hearts. He therefore shows that they were all besides themselves; for had they any right understanding, they would have hearkened to God speaking to them, as they were his disciples. What indeed could have been more strange, nay more inhuman, than for men to reject the doctrine of their salvation, and to turn aside from hearing even God himself? Thus the madness of the people was reproved; for though the voice of God sounded in the ears of them all, it was not yet listened to. If one prefers reading, In the city, then no doubt the Prophet means, that the voice of God was proclaimed through all the cities: for to confine it, as some interpreters do, to Jerusalem, or to Samaria, appears frigid. We must then understand a change of number, and take city for any large concourse of people; as though he had said, that there was no city in which God did not cry and yet that there were ears nowhere. It afterwards follows, Shall see thy name. Some render it, Shall fear, as though it was from yr', ira; but it comes on the contrary from r'h, rae; and rules of grammar will not allow it to be viewed otherwise. And the Prophet speaks in a striking manner, when he says, that the intelligent man sees the name of God. For whence proceeded the contempt of wicked men, so that they disregarded the voice of God, except from this -- that his majesty had no effect on them; that is, they did not acknowledge that they had to do with God? For if they really understood what I have said, -- that God spoke to them, his majesty would have immediately come to view, it would have arrested all their thoughts. God then would have constrained even the most heedless to fear him, had it not been, that they imagined the voice which sounded in their ears was that of man. Significantly then does the Prophet say, that it was the act of singular prudence to see the name of God, that is to understand from whom the doctrine proceeded. For as soon as we hearken to God, his majesty, as I have said, must so penetrate all our thoughts, as to humble us before him, and to constrain us to do him homage. The contempt then of spiritual doctrine, and also the perverseness of ungodly men, proceed from this, -- that they see not the name of God, that they understand not that it is his name. He afterwards adds, Hear ye the rod, and him who proclaims it to you By rod he means threatening; as though he said, -- "Your arrogance in mocking God shall not go unpunished, as though his voice were an empty sound: there is then no reason for you to deceive yourselves with the hope of impunity; for God will avenge the contempt of his word." Now the Prophet's design was, to denounce an approaching vengeance on those who came not willingly to God, and received not his word with genuine docility of mind. Whenever, then, men despise the voice of God, as though it proceeded only from a mortal being, on such Micah denounces an impending vengeance; for the contempt of his word is a thing intolerable to God. This is the reason why he immediately adds, after having complained of the contempt of his word, that vengeance was not afar off; Hear ye then the rod, and who declares or testifies concerning it This last clause ought to be especially noticed; for the ungodly are not terrified when God declares that he will be an avenger, because they think not that they must give an account of their life, or they look only on mortal man, "Ah! Who speaks? Is he indeed our God? Is he armed with celestial power? Do we not see a mortal man and one like ourselves?" We daily see that the ungodly do thus cast away every fear, and willfully harden themselves against God's judgments. It is not then without reason that the Prophet bids the Jews seriously to consider who testifies of the rod; as though he said, -- "I indeed confess that I am a mortal man, but remember who has sent me; for I go not forth as a private individual, nor have I presumptuously intruded into this office; but I am armed with God's command; nay, God himself speaks through my mouth. If then ye despise me, the Lord is present, who will vindicate his own commands for he will not suffer himself to be despised in his servants though they may be contemptible according to the flesh, he will yet have the reverence which it deserves to be paid to his word." We now perceive the real meaning of the Prophet. It now follows -Micah 6:10-11 10. Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable? 11. Shall I count them pure with the wicked balances, and with the bag of deceitful weights?

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Interpreters differ as to the word h's, eash: some think that it ought to be read h'ys, eaish, with an addition of two letters, and render it, "Is it yet man?" But this would render the passage abrupt. Others translate, "Is there yet fire?" As though it was 's, ash; and they suppose that wealth, wickedly and unjustly got, is so called, because it consumes itself. But as this is against what grammar requires, I am more inclined to take their view, who think that h's, eash, is to be taken here for hys, eish, aleph being put for jod: and they rightly consider that the sentence is to be read as a question, Are there yet the treasures of wickedness in the house of the ungodly? If this view be approved, then we must consider the Prophet as proposing a question respecting a thing really monstrous, -- How can it be that treasures, gathered by plunder and wickedness, still remain with you, since ye have been so often warned, and since God daily urges you to repentance? How great is your hardness, that no fear of God lays hold on your minds? But the meaning would not be unsuitable were we to regard God as a Judge examining them concerning a matter unknown, Are there still the treasures of impiety in the house of the ungodly? That is, "I will see whether the ungodly and wicked hide their treasures:" for God often assumes the character of earthly judges; not that anything escapes his knowledge, but that we may know that he is not precipitant in deciding a question. This view, then, is by no means inappropriate, that is, that God here assumes the character of an earthly judge, and thus speaks, "I will see whether there are still treasures concealed by the ungodly; I will search their houses; I will know whether they have as yet repented of their crimes." thus, then, may be understood the words of the Prophet, Are there yet the treasures of wickedness in the house of the ungodly? For God, as I have already said, shows that he would know respecting the plunders and the various kinds of cruelty which they had exercised. He then adds, Is there the bare measure, that is, a measure less than it ought to be, which is detestable? Then he says, Shall I justify? etc. This verse is connected with the last, and is added as an explanation. For God having come forth as a Judge, now shows what sort of Judge he is, even one who is not biased by favor, who does not change his judgment, who shows no respect of persons. But men, for the most part, greatly deceive themselves, when they transform God according to their own will, and promise to themselves that he will be propitious to them, provided they only make false pretensions to him. God then here declares, that he differs widely from earthly judges, who now incline to one side and then to another, who are changeable, and often deviate from the right course: but, on the contrary, he says here, Shall I justify wicked balances? Shall I justify weights of fraud, or deceitful? That is, "Shake off all those delusions by which ye are wont to deceive yourselves; for I do not change either my nature or my purpose; but according to the true teaching of my Law, I will punish all the wicked without any respect of persons: wherever wickedness and iniquity are found, there punishment will be inflicted." We now then understand how these two verses harmonize together. God shows that he will be a judge, and then, that he differs from men, who often change, as it has been said, in their decisions. I will mention another meaning, which will perhaps be preferred by some. The question, after the manner of the Hebrews, may be taken as an affirmation, as though he had said, that within a short time, (for vd, oud, means sometimes a short time,) the treasures of iniquity would not be found, for they would be taken away: then follows a confirmation, for frauds and robberies by false measures and deceitful weights could not escape God's judgment. The meaning then would be, that as God must necessarily, according to his own office, punish thefts, it cannot be that he will suffer men, who cheat by false weights to continue always unpunished. It now follows -Micah 6:12 12. For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth. The Prophet means that the people were so given to avarice and plunder, that all the riches they had heaped together had been got by iniquitous robberies or by wicked gain. He now addresses the citizens of Jerusalem: for though iniquity then prevailed through the whole of Judea, there was yet a reason why he should distinctly accuse the inhabitants of Jerusalem; for they must have led the way by their example, and they were also worse in wickedness than the rest of the people: they were at least more obstinate, as they daily heard God's Prophets. Hence he says, her rich men gather not their wealth except by violence. It is indeed certain, that the rich were not then alone guilty before God; but this evil has too much prevailed, that the more liberty any one possesses, the more he employs it to do wrong. Those indeed who have not the power refrain, not because they are not inclined to do harm, but because they are as it were restrained; for poverty is often a bridle to men. As then the rich could spread their snares, as they had power to oppress the poor, the Prophet addresses his words to them, not that the rest were without fault or guilt, but because iniquity was more conspicuous in the rich, and that, because their wealthy as I have already said, gave them more power. He afterwards extends his address to all the inhabitants, They all, he says, speak falsehood, that is, they have no sincerity, no uprightness; they are wholly given to frauds and deceits. And their tongue is false in their mouth This mode of speaking seems apparently absurd; for where can the tongue be except in the mouth? It appears then a sort of redundancy, when he says that their tongue was deceitful in their mouth. But it is an emphatical mode of speaking, by which the Hebrews mean, that men have falsehoods in readiness as soon as they open their mouth. It is then the same as though the Prophet had said, that no pure word and free from guile could come from them, for as soon as they opened their mouth, falsehoods instantly came forth; their tongue was fraudulent, so that none could expect from these men any truth or faithfulness. -- How so? Because as soon as they began to speak, they instantly discovered some guile, there was ever in readiness some falsehood to circumvent the simple. We now then see that not a few men were summoned before God's tribunal, but that all without exception were condemned; as though the Prophet had said, that there was no more any integrity in the city, and that corruptions prevailed everywhere, for all were intent on deceiving one another. It follows -Micah 6:13-14 13. Therefore also will I make you sick by smiting you, in make you desolate because of your sins. 14. You shalt eat, but not be satisfied; and your casting down shall be in the midst of you; and you shall take hold, but shall not deliver; and that which you deliver will I give up to the sword. God, after having declared that he would be the Judge of the people, speaks now more clearly of their punishment. He says therefore that he was armed with vengeance: for it often happens, when a judge, even one who hates wickedness, is not able to punish, for he dreads the fierceness of those whom he thinks himself unequal to restrain. Hence God intimates here, that there will not be wanting to him a power to punish the people, I will afflict you, he says, by striking or wounding you; for so some render the words. The sum of what is said is, -- that nothing would be an obstacle to prevent God from inflicting punishment on the people, for there would be no want of power in his case. There is therefore no reason for men to promise themselves any escape when God ascends his tribunal; for were they fortified by all possible means they could not ward off the hand of God. And he points out what sort of punishment it would be; and he mentions even two kinds in this verse. He says first, You shall eat, and shall not be satisfied. One of God's plagues, we know, is famine: and so the Prophet here declares, that the people would be famished, but not through the sterility of the fields. God indeed brings a famine in two ways: now the land yields no fruit; the corn withers, or, being smitten with hail, gives no fruit; and thus God by the sterility of the fields often reduces men to want and famine: then another mode is adopted, by which he can consume men with want, namely, when he breaks the staff of bread, when he takes away from bread its nourishing virtues so that it can no more support men, whatever quantity they may swallow; and this is what experience proves, if only we have eyes to observe the judgments of God. We now see the meaning of this clause, when he says, Thou shalt eat, and shalt not be satisfied; as though he said, "I can indeed, whenever it pleases me, deprive you of all food; the earth itself will become barren at my command: but that ye may more clearly understand that your life is in my hand, a good supply of fruit shall be produced, but it shall not satisfy you. Ye shall then perceive that bread is not sufficient to support you; for by eating ye shall not be able to derive from bread any nourishment." He then adds, And thy dejection shall be in your midst; that is, though no man from without disturb or afflict you yet you shall pine away with intestine evils. This is the real meaning; and interpreters have not sufficiently considered what the Prophet means, through too much negligence. But the passage ought to be noticed: for the Prophet, after having threatened a famine, not from want, but from the secret curse of God, now adds, Your dejection shall be in the midst of you; that is "Though I should rouse against you no enemies, though evidences of my wrath should not appear, so as to be seen at a distance, yea, though no one should disturb you, yet your dejection, your calamity, shall be in the midst of thee, as though it were cleaving to your bowels; for you shalt pine away through a hidden malady, when God shall pronounce his curse on you."

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He now subjoins another kind of punishment, Thou shalt take hold, but shalt not deliver, and what you shall deliver, I will give up to the sword Some read, "A woman shall lay hold," that is, conceive seed, "and shall not preserve it;" and then, "though she may bring forth in due time, I will yet give up what may be born to the sword." But this meaning is too strained. Others apply the words to fathers, "You, father, shall lay hold;" that is you shall endeavor to preserve your children, "and you shall not preserve them." But I wonder that interpreters have thus toiled in vain in a matter so simple and plain. For he addresses here the land, or he addresses the city: as though he said, "The city shall take hold," or embrace, as everyone does who wishes to preserve or keep anything; for what we wish to keep safe, we lay hold on it, and keep it as it were in our arms; "and what you shall preserve, I will give up to the sword: you wilt try all means to preserve yourself and thy people, but you shall not succeed: you shall then lose all your labor, for though you should preserve some, yet the preserved shall not escape destruction." If anyone prefers to refer what is said to women, with regard to conception, as the third person of the feminine gender is used, let him have his own opinion; for this sense may certainly be admitted, that is, that the Lord would render the women barren, and that what they might bring forth would be given up to the slaughter, inasmuch as the Lord would at length destroy with the sword both the parents and their children. Prayer. Grant, Almighty God, that as you can find in us cause enough to execute not only one kind of vengeance, but innumerable kinds of vengeance, so as to destroy us at length altogether, -- O grant, that we may of our own accord anticipate your judgment, and with true humility so abhor ourselves, that there may be kindled in us a genuine desire to seek what is just and right, and thus endeavor to devote ourselves wholly to you, that we may find you to be propitious to us: and since we in so many ways offend you, grant, that in true and sincere faith we may raise up all our thoughts and affections to your only-begotten Son, who is our propitiation, that you being appeased, we may lay hold on him, and remain united to him by a sacred bond, until you at length gather us all into that celestial kingdom, which he has procured for us by his own blood. Amen. Lecture Ninety-fifth Micah 6:15 15. You shall sow, but you shall not reap; you shall tread the olives, but you shall not anoint you with oil; and sweet wine, but shall not drink wine. The Prophet adds another kind of punishment, which was to follow the calamity threatened in the last verse. He had said, that those who escaped would at length be destroyed by the sword; he says now, that the whole land would become a prey to enemies: and he took his words from Moses; for it was usual with the prophets, when they wished to secure greater authority to themselves, to quote literally the curses contained in the Law, as in the present instance: see Deuteronomy 28 and Leviticus 26. Now it is well known, that God denounced this punishment, with others, on the people, -- that when they sowed their fields, another would reap, -- that when they cultivated with great labor their vineyards, others would become the vintagers. The meaning is that whatever fruit the land produced, would come into the hands of enemies, for all things would be exposed to plunder. Now it is a very grievous thing, when we see not only our provisions consumed by enemies, but also the fruit of our labor; which is the same as though they were to drink our blood: for the labor of man is often compared to blood, for labor occasions perspiration. It now follows -Micah 6:16 16. For the statutes of Omri are kept, and all the works of the house of Ahab, and you walk in their counsels; that I should make you a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people. Some read the words in the future tense, "And they will observe the statutes of Omri," etc., and gather this meaning, -- that the Prophet now foresees by the Spirit, that the people would continue so perverse in their sins, as to exclude every hope that they could be reformed by any punishments. The meaning then would be, "The Lord has indeed determined to punish sharply and severely the wickedness of this people; but they will not repent; they will nevertheless remain stupid in their obstinacy, and go on in their superstitions, which they have learned from the kings of Israel." There is however another view, and one more generally approved and that is, -- that the Jews, having forsaken God, and despised his Law, had turned aside to th superstitions of the kingdom of Israel. Hence he says, that observed were the decrees of Omri, and every work of the house of Ahab Omri was the father of Ahab, who was made king by the election of the soldiers, when Zimri, who had slain the king, was rejected. When Omri bought Samaria, he built there a city; and to secure honor to it, he added a temple; and hence idolatry increased. Afterwards his son Ahab abandoned himself to every kind of superstition. Thus matters became continually worse. Hence the Prophet, by mentioning here king Omri and his posterity, (included in the words, "the house of Ahab") clearly means, that the Jews who had purely worshipped God, at length degenerated, and were now wholly unlike Israelites, as they had embraced all those abominations which Omri and his son Ahab had devised. True religion as yet prevailed in the tribe of Judah, though the kingdom of Israel was become corrupt, and filthy superstitions had gained the ascendancy: but in course of time the Jews became also implicated in similar superstitions. Of this sin the Prophet now accuses them; that is, that they made themselves associates with the Israelites: Observed then are the edicts of Omri, and the whole work of the house of Ahab: Ye walk, he says, (the future here means a continued act, as often elsewhere,) ye walk in their counsels. It must be observed, that the Prophet here uses respectable terms, when he says that hqt, chekut, statutes or decrees, were observed; and when he adds, "the counsels" of the kings of Israel: but yet this is in no way stated as an excuse for them; for though men may not only be pleased with, but also highly commend, their own devices, yet the Lord abominates them all. The Prophet no doubt designedly adopted these words, in order to show that those pretenses were frivolous and of no account, which superstitious men adduce, either to commend or to excuse their own inventions. They ever refer to public authority, -- "This has been received by the consent of all; that has been decreed; it is not the mistake of one or two men; but the whole Church has so determined: and kings also thus command; it would be a great sin not to show obedience to them." Hence the Prophet, in order to show how puerile are such excuses, says, "I indeed allow that your superstitions are by you honorably distinguished, for they are approved by the edicts of your kings, and are received by the consent of the many, and they seem not to have been inconsiderately and unadvisedly, but prudently contrived, even by great men, who were become skillful through long experience." But how much soever they might have boasted of their statutes and counsels, and however plausibly they might have referred to prudence and power in order to disguise their idolatries, yet all those things were of no account before God. By counsels, the Prophet no doubt meant that false kind of wisdom which always shines forth in the traditions of men; and by statutes, he meant the kingly authority. We hence see that it is a vain thing to color over what is idolatrous, by alleging power on the one hand in its favor, and wisdom on the other. -- How so? Because God will not allow dishonor to be done to him by such absurd things; but he commands us to worship him according to what is prescribed in his Word. And now a denunciation of punishment follows, That I should deliver you to desolation, and its inhabitants, etc. There is a change of person; the Prophet continually addresses the land, and under that name, the people, -- that I should then deliver thee to exile, or desolation, and thine inhabitants to hissing It is a quotation from Moses: and by hissing he means the reproach and mockery to which men is a miserable state are exposed. At last he adds, You shall bear the reproach of my people Some take the word, people, in a good sense, as though the Prophet had said here, that God would punish the wrongs which the rich had done to the distressed common people; but this view, in my judgment, is too confined. Others understand this by the reproach of God's people, -- that nothing would be more reproachful to the Jews, than that they had been the people of God; for it would redound to their dishonor and disgrace, that they, who had been honored by such an honorable name, were afterwards given up to so great miseries. But the passage may be otherwise explained: we may understand by the people of God the Israelites; as though the Prophet said, "Do ye not perceive how the Israelites have been treated? Were they not a part of my people? They were descendants from the race of Abraham as well as you; nor can you boast of a higher dignity: They were then equal to you in the opinion of all; and yet this privilege did not hinder my judgment, did not prevent me from visiting them as they deserved." Such a view harmonizes with the passage: but there is, as I think, something ironical in the expression, "my people;" as though he said, "The confidence, that ye have been hitherto my people, hardens you: but this false and wicked boasting shall increase your punishment; for I will not inflict on you an ordinary punishment, as on heathens and strangers; but I shall punish your wickedness much more severely; for it is necessary, that your punishment should bear proportion to my favor, which has been so shamefully and basely despised by you." Hence, by the reproach of God's people, I understand the heavier judgments, which were justly prepared for all the ungodly, whom God had favored with such special honor, as to regard them as his people: for the servant, who knew his master's will, and did it not, was on that account more severely corrected, Luke 12:47. Let us now proceed -Chapter 7 Micah 7:1-2

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1. Woe is me! For I am as when they have gathered the summer fruits, as the grape gleanings of the vintage: there is no cluster to eat: my soul desired the firstripe fruit. 2. The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net. The meaning of the first verse is somewhat doubtful: some refer what the Prophet says to punishment; and others to the wickedness of the people. The first think that the calamity, with which the Lord had visited the sins of the people, is bewailed; as though the Prophet looked on the disordered state of the whole land. But it may be easily gathered from the second verse, that the Prophet speaks here of the wickedness of the people, rather than of the punishment already inflicted. I have therefore put the two verses together, that the full meaning may be more evident to us. Woe then to me! Why? I am become as gatherings Too free, or rather too licentious is this version, -- "I am become as one who seeks to gather summer-fruits, and finds none;" so that being disappointed of his hope, he burns with desire. This cannot possibly be considered as the rendering of the Prophet's words. There is indeed some difficulty in the expressions: their import, however, seems to be this, -- that the land, which the Prophet undertakes here to represent and personify, was like to a field, or a garden, or a vineyard, that was empty. He therefore says, that the land was stripped of all its fruit, as it is after harvest and the vintage. So by gatherings we must understand the collected fruit. Some understand the gleanings which remain, as when one leaves carelessly a few clusters on the vines: and thus, they say, a few just men remained alive on the land. But the former comparison harmonizes better with the rest of the passage, and that is, that the land was now stripped of all its fruit, as it is after the harvest and the vintage. I am become then as the gatherings of summer, that is, as in the summer, when the fruit has been already gathered; and as the clusters of the vintage, that is when the vintage is over. There is no cluster, he says to eat. The Prophet refers here to the scarcity of good men; yea, he says that there were no longer any righteous men living. For though God had ever preserved some hidden seed, yet it might have been justly declared with regard to the whole people, that they were like a field after gathering the corn, or a vineyard after the vintage. Some residue, indeed, remains in the field after harvest, but there are no ears of corn; and in the vineyard some bunches remain, but they are empty; nothing remains but leaves. Now this personification is very forcible when the Prophet comes forth as though he represented the land itself; for he speaks in his own name and person, Woe is to me, he says, for I am like summer-gatherings! It was then the same thing, as though he deplored his own nakedness and want, inasmuch as there were not remaining any upright and righteous men. In the second verse he expresses more clearly his mind, Perished, he says, has the righteous from the land, and there is none upright among men. Here now he does not personify the land. It was indeed a forcible and an emphatic language, when he complained at the beginning, that he groaned as though the land was ashamed of its dearth: but the Prophet now performs the office of a teacher, Perished, he says, has the righteous from the land; there is no one upright among men; all lay in wait for blood; every one hunts his brother as with a net In this verse the Prophet briefly shows, that all were full both of cruelty and perfidy, that there was no care for justice; as though he said, In vain are good men sought among this people; for they are all bloody, they are all fraudulent. When he says, that they all did lay in wait for blood, he no doubt intended to set forth their cruelty, as though he had said, that they were thirsting for blood. But when he adds, that each did lay in wait for their brethren, he alludes to their frauds or to their perfidy. We now then perceive the meaning of the Prophet: and the manner he adopts is more emphatical than if God, in his own name, had pronounced the words: for, as men were fixed, and as though drowned, in their own carelessness, the Prophet introduces here the land as speaking, which accuses its own children, and confesses its own guilt; yea, it anticipates God's judgment, and acknowledges itself to be contaminated by its own inhabitants, so that nothing pure remained in it. It follows Micah 7:3 3. That they may do evil with both hands earnestly, the prince asketh, and the judge asketh for a reward; and the great man, he uttereth his mischievous desire: so they wrap it up. This verse is properly addressed to the judges and governors of the people, and also to the rich, who oppressed the miserable common people, because they could not redeem themselves by rewards. The Prophet therefore complains, that corruptions so much prevailed in judgments, that the judges readily absolved the most wicked, provided they brought bribes. The sum of what is said then is, that anything might be done with impunity, for the judges were venal. This is the Prophet's meaning. But as interpreters differ, something shall be said as to the import of the words. l hr kphym, ol ero caphim, For the evil of their hands to do good. Some give this explanation, "Though they are openly wicked, yet they make pretenses, by which they cover their wickedness:" and the sense would be this, -- that though they had cast aside every care for what was right, they yet had become so hardened in iniquity, that they wished to be deemed good and holy men; for in a disordered state of things the wicked always show an iron front, and would have silence to be observed respecting their shameful deeds. Some interpreters therefore think that the Prophet here complains, that there was now no difference between what was honorable and base, right and wrong; for wicked men dared so to disguise their iniquities, that they did not appear, or, that no one ventured to say anything against them. Do you, however, examine and consider, whether what the Prophet says may be more fitly connected together in this way, That they may do good for the wickedness of their hands, that is, to excuse themselves for the wickedness of their hands, they agree together; for the prince asks, the judge is ready to receive a bribe. Thus, the rich saw that exemption might have been got by them, for they had the price of redemption in their hands: they indeed knew that the judges and princes could be pacified, when they brought the price of corruption. And this is the meaning which I approve, for it harmonizes best with the words of the Prophet. At the same time, some give a different explanation of the verb lhytyv, laeithib, that is that they acted vigorously in their wickedness: but this exposition is frigid. I therefore embrace the one I have just stated, which is, -- that corruptions so prevailed in the administration of justice, that coverings were ready for all crimes; for the governors and judges were lovers of money, and were always ready to absolve the most guilty, but not without a reward. For the wickedness then of their works, that they may do good, that is, that they may obtain acquittance, the prince only asks; he examines not the case, but only regards the hand; and the judge, he says, judges for reward: the judges also were mercenary. They did not sit to determine what was right and just; but as soon as they were satisfied by bribes, they easily forgave all crimes; and thus they turned vices into virtues; for they made no difference between white and black, but according to the bribe received. This view is consistent with what the Prophet immediately subjoins, The great, he says, speaks of the wickedness of his soul, even he By the great, he does not mean the chief men, as some incorrectly think, but he means the rich, who had money enough to conciliate the judges. They then who could bring the price of redemption, dared to boast openly of their wickedness: for so I render the word hvt, eut, as it cannot be suitable to translate it here, corruption. Speak then of the wickedness of his soul does the great; there was then nothing, neither fear nor shame, to restrain the rich from doing wrong. -- How so? For they knew that they had to do with mercenary judges and could easily corrupt them. They hence dared to speak of the wickedness of their soul: they did not cloak their crimes, as it is the case when some fear of the Law prevails, when justice is exercised: but as no difference was made between good and evil, the most guilty boasted openly of his wickedness. And the pronoun hv', eva, he himself, is also emphatical; and this has not been observed by interpreters. He then himself speaks of the wickedness of his soul; he did not wait until others accuse him of doing wrong, but he shamelessly dared to glory in his crimes; for impunity was certain, as he could close the mouth of the judges by bringing a bribe. Speak then of the wickedness of his soul does he himself. And further, they fold up wickedness; which means, that raging cruelty prevailed, because the governors, and those who wished to purchase liberty to sin, conspired together; as though they made ropes, and thus rendered firm their wickedness. For the great man, that is, the rich and the monied, agreed with the judge, and the judge with him; and so there was a collusion between them. It hence happened, that wickedness possessed, as it were, a tyrannical power; for there was no remedy. We now apprehend the real design of the Prophet, at least as far as I am able to discover. It now follows Micah 7:4 4. The best of them is as a brier: the most upright is sharper than a thorn hedge: the day of thy watchmen and thy visitation cometh; now shall be their perplexity. The Prophet confirms what he had previously said, -- that the land was so full of every kind of wickedness, that they who were deemed the best were yet thorns and briers, full of bitterness, or very sharp to prick; as though he said, "The best among them is a thief; the most upright among them is a robber." We hence see, that in these words he alludes to their accumulated sins, as though he said, "The condition of the people cannot be worse; for iniquity has advanced to its extreme point: when any one seeks for a good or an upright man, he only finds thorns and briers; that is, he is instantly pricked." But if the best were then like thorns, what must have been the remainder? We have already seen that the judges were so corrupt that they abandoned themselves without feeling any shame to anything that was base. What then

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could have been said of them, when the Prophet compares here the upright and the just to thorns; yea, when he says, that they were rougher than briers? Though it is an improper language to say, that the good and the upright among them were like briers; for words are used contrary to their meaning, as it is certain, that those who inhumanely pricked others were neither good nor just: yet the meaning of the Prophet is in no way obscure, -- that there was then such license taken in wickedness, that even those who retained in some measure the credit of being upright were yet nothing better than briers and thorns. There is then in the words what may be deemed a concession. He then adds, “The day of your watchmen, your visitation comes.” He here denounces the near judgment of God, generally on the people, and especially on the rulers. But he begins with the first ranks and says, “the day of your watchmen;” as though he said, "Ruin now hangs over thy governors, though they by no means expect it." Watchmen he calls the Prophets, who, by their flatteries, deceived the people, as well as their rulers: and he sets the Prophets in the front, because they were the cause of the common ruin. He does not yet exempt the body of the people from punishment; nay, he joins together these two things, -- the visitation of the whole people, and the day of the watchmen. And justly does he direct his discourse to these watchmen, who, being blind, blinded all the rest; and who, being perverted, led astray the whole people. This is the reason why the Prophet now, in an especial manner, threatens them; but, as I have already said, the people were not on this account to be excused. There may seem indeed to have been here a fair pretense for extenuating their guilt: the common people might have said that they had not been warned as they ought to have been; nay, that they had been destroyed through delusive falsehoods. And we see at this day that many make such a pretense as this. But a defense of this kind is of no avail before God; for though the common people are blinded, yet they go astray off their own accord, since they lend a willing ear to impostors. And even the reason why God gave loose reins to Satan as well as to his ministers, and why he gives, as Paul says, (2 Thessalonians 2:11,) power to delusion, is this, -- because the greater part of the world ever seeks to be deceived. The denunciation of the Prophet then is this, -- that as the judges and the Prophets had badly exercised their office, they would be led to the punishment which they deserved, for they had been, as it has been elsewhere observed, the cause of ruin to others: in the meantime, the common people were not excusable. The vengeance of God then would overtake them and from the least to the greatest, without any exemption. Your visitation then comes. He afterwards speaks in the third person, Then shall be their confusion, or perplexity, or they shall be ashamed. The Prophet here alludes indirectly to the hardness of the people; for though the Prophets daily threatened them, they yet remained all of them secure; nay, we know that all God's judgments were held in derision by them. As then the faithful teachers could not have moved wicked men either with fear or with shame, the Prophet says, Then confusion shall come to them; as though he said, "Be hardened now as much as ye wish to be, as I see that you are stupid, yea, senseless, and attend not to the word of the Lord; but the time of visitation will come, and then the Lord will constrain you to be ashamed, for he will really show you to be such as ye are; and he will not then contend with you in words as he does now; but the announced punishment will divest you of all your false pretenses; and he will also remove that waywardness which now hardens you against wholesome doctrine and all admonitions." Prayer. Grant, Almighty God, that seeing that we are born in a most corrupt age, in which such a license is taken to indulge in wickedness, that hardly a spark of virtue appears, -- O grant, that we may yet continue upright in the midst of thorns; and do thou so constantly keep us under the guidance of thy Word, that we may cultivate true piety, and also what is just towards our neighbors: and as there is in us no power to preserve ourselves safe, grant that thy Son may so protect us by the power of the Holy Spirit, that we may continue to advance towards the end of our course, until we be at length gathered into that celestial kingdom, which he has procured for us by his own blood. Amen. Lecture Ninety-sixth Micah 7:5-6 5. Trust not in a friend, put not confidence in a guide: keep the doors of your mouth from her that lies in your bosom. 6. For the son dishonours the father, the daughter rises up against her mother, the daughter in law against her mother in law; a man's enemies are the men of his own house. The Prophet pursues the subject we discussed yesterday, -- that liberty, in iniquity, bad arrived to its highest point, for no faithfulness remained among men; nay, there was no more any humanity; for the son performed not his duty towards his father, nor the daughter-in-law towards her mother-in-law; in short, there was then no mutual love and concord. He does not here speak of that false confidence, by which many deceive themselves, who rely on mortals, and transfer to them the glory which belongs to God. Those therefore without any reason, philosophize here, who say, that we ought not to trust in men; for this was not the design of the Prophet. But our Prophet complains of his times according to the tenor of Ovid's description of the iron age, who says "--A guest is not safe from his host; Nor a brother-in-law from a son-in-law; and brotherly love is rare: A husband seeks the death of his wife, and she, of her husband; Cruel stepmothers mingle the lurid poison; The son, before the day, inquires into the years of his father." So also our Prophet says, that there was no regard to humanity among men; for the wife was ready to betray her husband, the son treated his father with reproach; in short, they had all forgotten humanity or natural affection. We now then understand what the Prophet means by saying, Trust not a friend; that is, if any one hopes for anything from a friend, he will be deceived; for nothing can be found among men but perfidy. Put no faith in a counselor. So I render the word 'lvph, aluph; some translate it, an elder brother; but there is no necessity to constrain us to depart from the proper and true meaning of the word. As then the Prophet had spoken of an associate or a friend, so he now adds a counselor. And it proves what he had in view, when he says in the next clause, that no enemies are worse than domestics. We hence see that the Prophet simply means, that the men of his age were not only avaricious and cruel to one another, but that without any regard to human feelings the son rebelled against his father, and thus subverted the whole order of nature; So that they had none of those affections, which seem at the same time to be incapable of being extinguished in men. Let us now proceed -Micah 7:7 7. Therefore I will look unto the Lord; I will wait for the God of my salvation: my God will hear me. The Prophet points out here the only remedy, to preserve the faithful from being led away by bad examples and that is, to fix their eyes on God, and to believe that he will be their deliverer. Nothing is more difficult than to refrain from doing wrong, when the ungodly provoke us; for they seem to afford us a good reason for retaliation. And when no one injures us, yet custom is deemed almost a law: thus it happens that we think that to be lawful which is sanctioned by the manners and customs of the age; and when success attends the wicked, this becomes a very strong incentive. Thus it happens, that the faithful can hardly, and with no small difficulty, keep themselves within proper bounds: when they see that wickedness reigns everywhere, and that with impunity; and still more, when they see the abettors of wickedness increasing in esteem and wealth, immediately the corrupt lust of emulation creeps in. But when the faithful themselves are provoked by injuries, there seems then to be a just reason for doing wrong; for they say that they willfully do harm to no one, but only resist an injury done to them, or retaliate fraud with fraud: this they think is lawful. The Prophet, in order to prevent this temptation, bids the faithful to look to God. The same sentiment we often meet with in Psalm 119: its import is, that the faithful are not to suffer themselves to be led away by bad examples, but to continue ever obedient to God's word, however great and violent the provocations they may receive. Let us now consider the words of the Prophet. To Jehovah, he says, will I look The verb tsphh, tsaphe, properly means to look on, to behold; (speculari;) it is sometimes taken in the sense of expecting; but I am inclined to retain its proper meaning, I will look, he says, on God; that is, I will do the same as though the only true God were before my eyes. How indeed does it happen that even the good indulge themselves while living among the wicked and ungodly, except that they are too much occupied with things around them? If then we desire to maintain integrity, while the world presents to us nothing but examples of sin, let us learn to pass by these temptations as with closed eyes. This may be done, if we direct our eyes to God alone. I will look, he says, to Jehovah. He then adds, I will wait for the God of my salvation The Prophet says nothing new here, but only

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explains more clearly the last clause, defining the manner of the looking of which he had spoken; as though he said, -- "Patiently will I bear, while God helps me:" for when the wicked harass us on every side, we shall no doubt soon turn away our eyes from Gods except we be armed with patience. And how comes patience, unless we be fully persuaded that God will be our deliverer, when the suitable time shall come? We now perceive the intention of the Prophet. He shows that the godly cannot otherwise continue constant in their integrity, except they turn their eyes to the only true God. Then he adds, that they cannot be preserved in this contemplation, unless they wait patiently for God, that is, for his help. And he calls him the God of his salvation; by which he intimates that, relying on his word, he thus perseveres in enduring injuries: for it cannot be but that every one will submit himself to God, and surrender himself to be protected by him, if this truth be first fixed in his mind -- that God will never forsake his own people. This then is the reason why he calls him the God of his salvation. But this title must be referred to his present circumstances, as though he said, -- "Though God's hand does not now appear to help or to bring me aid, I yet feel assured of his favor, and I know that my salvation is secured by it." He then adds, Hear me will my God He here confirms what we have already said, -- that, being supported by the promises of God, he thus composes his mind to patience; for patience would often vanish or would be shaken off by temptations, unless we were surely persuaded that God provides for our salvation, and that we shall not hope in him in vain. Nor is it to no purpose that he says, that God was his God. He was one of his people; and this seems to have been the common privilege of all the Jews: yet the Prophet no doubt connects God with himself here in a peculiar manner; for men in general had fallen away into ungodliness. They all indeed gloried in the name of God, but absurdly and falsely. Hence the Prophet intimates, that he was under his protection in a manner different from the rest: for when any one allows himself the liberty of doing evil, he, at the same time, renounces God and his protection. Therefore, the Prophet no doubt alludes indirectly to the irreligion of the people. For though the vain boasting, that they had been adopted by God, that they were the holy race of Abraham, was everywhere in the mouth of all, yet hardly one in a hundred had any regard for God. But it is also of importance to notice, that the Prophet, by saying, Hear me will God, gives a testimony, at the same time, respecting his own faith, -- that he would always apply to God for help, and exercise himself in prayer whenever necessity urged him; for God hears not except when he is called upon. The Prophet then recommends here, by his example, an attention to prayer. Now this verse shows to us in general that there is no excuse for us if we suffer ourselves to be led away, as it is daily the case, by bad examples. And then to look to God is especially needful, when all excesses of wickedness prevail in the world: when the lusts of men become the rule and the law, we ought then to renounce in a manner the society of men, that they may not implicate us in their wickedness. They, therefore, who allege for themselves the examples of others, employ a frivolous excuse, as many do in the present day, who set up the shield of custom: though they are clearly condemned by the word of God, yet they think it a sufficient defense, that they follow others. But we see how frivolous is this confidence; for the Prophet no doubt prescribes here a law for all the children of God as to what they ought to do, when the devil tempts them to sin by the bad examples and shameful deeds of the majority. Let us go on -Micah 7:8 8. Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD shall be a light unto me. Here the Prophet assumes the character of the Church and repels a temptation, which proves very severe to us in adversities; for there is not so much bitterness in the evil itself, as in the mockery of the wicked, when they petulantly insult us and deride our faith. And to noble minds reproach is ever sharper than death itself: and yet the devil almost always employs this artifice; for when he sees that we stand firm in temptations, he suborns the wicked and sharpens their tongues to speak evil of use and to wound us with slanders. This is the reason why the Prophet directs his discourse now to the enemies of the Church. But as God calls the Church his spouse, and as she is described to us under the character of a woman, so also he compares here the enemies of the holy people to a petulant woman. As, therefore, when there is emulation between two women, she, who sees her enemy pressed down by evils and adverse events, immediately raises up herself and triumphs; so also the Prophet says respecting the enemies of the Church; they sharpened their tongues, and vomited forth their bitterness, as soon as they saw the children of God in trouble or nearly overwhelmed with adversities. We now then understand the design of the Prophet, -- that he wished to arm us, as I have said, against the taunts of the ungodly, lest they should prevail against us when God presses us down with adversities, but that we may stand courageously, and with composed and tranquil minds, swallow down the indignity. Rejoice not over me, he says, O my enemy Why not? He adds a consolation; for it would not be enough for one to repel with disdain the taunts of his enemy; but the Prophet says here, Rejoice not, for should I fall, I shall rise; or though I fall, I shall rise: and the passage seems to harmonize better when there is a pause after Rejoice not over me; and then to add, Though I fall, I shall rise, though I sit in darkness, Jehovah shall be a light to me. The Prophet means, that the state of the Church was not past hope. There would be ample room for our enemies to taunt us, were it not that this promise cannot fail us, -- seven times in the day the just falls, and rises again, (Proverbs 24:16.) -- How so? For God puts under him his own hand. We now perceive the meaning of this passage. For if God deprived us of all hope, enemies might justly deride us, and we must be silent: but since we are surely persuaded that God is ready at hand to restore us again, we can boldly answer our enemies when they annoy with their derisions; though I fall, I shall rise: "There is now no reason for thee to triumph over me when I fall; for it is God's will that I should fall, but it is for this end -- that I may soon rise again; and though I now lie in darkness, yet the Lord will be my light." We hence see that our hope triumphs against all temptations: and this passage shows in a striking manner, how true is that saying of John, -- that our faith gains the victory over the world (1 John 5:4). For when sorrow and trouble take possession of our hearts, we shall not fail if this comes to our mind -- that God will be our aid in the time of need. And when men vomit forth their poison against us, we ought to be furnished with the same weapons: then our minds shall never succumb, but boldly repel all the taunts of Satan and of wicked men. This we learn from this passage. Now, from what the Prophet says, Though I fall, I shall rise again, we see what God would have us to expect, even a happy and joyful exit at all times from our miseries; but on this subject I shall have to speak more copiously a little farther on. As to the latter clause, When I sit in darkness, God will be my light, it seems to be a confirmation of the preceding sentence, where the Prophet declares, that the fall of the Church would not be fatal. But yet some think that more is expressed, namely, that in the very darkness some spark of light would still shine. They then distinguish between this clause and the former one, which speaks of the fall and the rise of the faithful, in this manner, -- that while they lie, as it were, sunk in darkness, they shall not even then be without consolation, for God's favor would ever shine on them. And this seems to be a correct view: for it cannot be that any one will expect the deliverance of which the Prophet speaks, except he sees some light even in the thickest darkness, and sustains himself by partaking, in some measure, of God's goodness: and a taste of God's favor in distresses is suitably compared to light; as when one is cast into a deep pit, by raising upward his eyes, he sees at a distance the light of the sun; so also the obscure and thick darkness of tribulations may not so far prevail as to shut out from us every spark of light, and to prevent faith from raising our eyes upwards, that we may have some taste of God's goodness. Let us proceed -Micah 7:9 9. I will bear the indignation of the LORD, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness. Here the Church of God animates and encourages herself to exercise patience, and does so especially by two arguments. She first sets before herself her sins, and thus humbles herself before God, whom she acknowledges to be a just Judge; and, in the second place, she embraces the hope of the forgiveness of her sins, and from this arises confidence as to her deliverance. By these two supports the Church sustains herself, that she fails not in her troubles, and gathers strength, as I have already said, to endure patiently. First then he says, The wrath of Jehovah will I bear, for sinned have I against him This passage shows, that when any one is seriously touched with the conviction of God's judgment, he is at the same time prepared to exercise patience; for it cannot be, but that a sinner, conscious of evil, and knowing that he suffers justly will humbly and thankfully submit to the will of God. Hence when men perversely glamour against God, or murmur, it is certain that they have not as yet been made sensible of their sins. I allow indeed that many feel guilty who yet struggle against God, and fiercely resist his hand as much as they can, and also blaspheme his name when he chastises them: but they are not touched hitherto with the true feeling of penitence, so as to abhor themselves. Judas owned indeed that he had sinned, and freely made

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such confession (Matthew 27:3). Cain tried to cover his sin, but the Lord drew from him an unwilling confession, (Genesis 4:13.) They did not yet repent; nay, they ceased not to contend with God; for Cain complained that his punishment was too heavy to be borne; Judas despaired. And the same thing happens to all the reprobate. They seemed then to have been sufficiently convinced to acknowledge their guilt, and, as it were, to assent to the justice of God's judgment; but they did not really know their sins, so as to abhor themselves, as I have said, on account of their sins. For true penitence is ever connected with the submission of which the Prophet now speaks. Whosoever then is really conscious of his sins, renders himself at the same time obedient to God, and submits himself altogether to his will. Thus repentance does ever of itself lead to the bearing of the cross; so that he who sets himself before God's tribunal allows himself to be at the same time chastised, and bears punishment with a submissive mind: as the ox, that is tamed, always takes the yoke without any resistance, so also is he prepared who is really touched with the sense of his sins, to bear any punishment which God may be pleased to inflict on him. This then is the first thing which we ought to learn from these words of the Prophet, The wrath of Jehovah will I bear, for sinned have I against him. We also learn from this passage, that all who do not patiently bear his scourges contend with God; for though they do not openly accuse God, and say that they are just, they do not yet ascribe to him his legitimate glory, by confessing that he is a righteous judge. -- How so? Because these two things are united together and joined by an indissoluble knot -- to be sensible of sin -- and to submit patiently to the will of the Judge when he inflicts punishment. Now follows the other argument, Until he decides my cause, and vindicates my right; he will bring me forth into the light, I shall see his righteousness Here the Church leans on another support; for though the Lord should most heavily afflict her, she would not yet cast aside the hope of deliverance; for she knew, as we have already seen, that she was chastised for her good: and indeed no one could even for a moment continue patient in a state of misery, except he entertained the hope of being delivered, and promised to himself a happy escape. These two things then ought not to be separated, and cannot be, -- the acknowledgment of our sins, which will humble us before God, -- and the knowledge of his goodness, and a firm assurance as to our salvation; for God has testified that he will be ever propitious to us, how much soever he may punish us for our sins, and that he will remember mercy, as Habakkuk says, in the midst of his wrath (Habakkuk 3:2). It would not then be sufficient for us to feel our evils, except the consolation, which proceeds from the promises of grace, be added. The Prophet shows further, that the Church was innocent, with regard to its enemies, though justly suffering punishment. And this ought to be carefully observed; for whenever we have to do with the wicked, we think that there is no blame belonging to us. But these two things ought to be considered, -- that the wicked trouble us without reason, and thus our cause as to them is just, -- and yet that we are justly afflicted by God; for we shall ever find many reasons why the Lord should chastise us. These two things, then, ought to be both considered by us, as the Prophet seems to intimate here: for at the beginning of the verse he says, The wrath of God will I bear, for sinned have I against him; and now he adds, The Lord will yet vindicate my right, literally, "will debate my dispute," that is, plead my cause. Since the Church is guilty before God, nay, waits not for the sentence of the judge, but anticipates it, and freely confesses herself to be worthy of such punishment, what does this mean, -that the Lord will decide her quarrel, that he will undertake her cause? These two things seem to militate the one against the other: but they agree well together when viewed in their different bearings. The Church had confessed that she had sinned against God; she now turns her eyes to another quarter; for she knew that she was unjustly oppressed by enemies; she knew that they were led to do wrong by cruelty alone. This then is the reason why the Church entertained hope, and expected that God would become the defender of her innocence, that is, against the wicked: and yet she humbly acknowledged that she had sinned against God. Whenever, then, our enemies do us harm, let us lay hold on this truth, -- that God will become our defender; for he is ever the patron of justice and equity: it cannot then be, that God will abandon us to the violence of the wicked. He will then at length plead our pleading, or undertake our cause, and be its advocate. But, in the meantime, let our sins be remembered by us, that, being truly humbled before God, we may not hope for the salvation which he promises to us, except through gratuitous pardon. Why then are the faithful bidden to be of good comfort in their afflictions? Because God has promised to be their Father; he has received them under his protection, he has testified that his help shall never be wanting to them. But whence is this confidence? Is it because they are worthy? Is it because they have deserved something of this kind? By no means: but they acknowledge themselves to be guilty, when they humbly prostrate themselves before God, and when they willingly condemn themselves before his tribunal, that they may anticipate his judgment. We now see how well the Prophet connects together these two things, which might otherwise seem contradictory. Now follow the words, He will bring me to the light, I shall see his righteousness! The Church still confirms herself in the hope of deliverance: art it is hence also manifest how God is light to the faithful in obscure darkness, because they see that there is prepared for them an escape from their evils; but they see it at a distance, for they extend their hope beyond the boundaries of this life. As then the truth of God diffuses itself through heaven and earth, so the faithful extend their hope far and wide. Thus it is, that they can see light afar off, which seems to be very remote from them. And having this confidence, the Prophet says, The Lord will bring me into the light. They have, in the meantime, as I have already said, some light; they enjoy a taste of God's goodness in the midst of their evils: but the Prophet now refers to that coming forth which we ought to look for even in the worst circumstances. He then adds, I shall see his righteousness By God's righteousness is to be understood, as it has been elsewhere stated, his favor towards the faithful; not that God returns for their works the salvation which he bestows, as ungodly men foolishly imagine; for they lay hold on the word righteousness, and think that whatever favors God freely grants us are due to our merits. -- How so? For God in this way shows his own righteousness. But far different is the reason for this mode of speaking. God, in order to show how dear and precious to him is our salvation, does indeed say, that he designs to give an evidence of his justice in delivering us: but there is a reference in this word righteousness to something else; for God has promised that our salvation shall be the object of his care, hence he appears just whenever he delivers us from our troubles. Then the righteousness of God is not to be referred to the merits of works, but, on the contrary, to the promise by which he has bound himself to us; and so also in the same dense God is often said to be faithful. In a word, the righteousness and faithfulness of God mean the same thing. When the Prophet says now in the person of the Church, I shall see his righteousness, he means, that though God concealed his favor for a time, and withdrew his hand, so that no hope of aid remained, it could not yet be, as he is just, but that he would succor us: I shall see then his righteousness, that is, God will at length really show that he is righteous. It now follows -Micah 7:10 10. Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the Lord thy God? Mine eyes shall behold her: now shall she be trodden down as the mire of the streets. But I cannot finish the subject now. Prayer. Grant, Almighty God, that seeing we are at this day surrounded by so many miseries, yes, wherever we turn our eyes, innumerable evils meet us everywhere, which are so many evidences of your displeasure, -- O grant, that we being truly humbled before you, may be enabled at the same time to raise up our eyes to the promises of your free goodness and paternal favor, which you have made to us in your own Son, that we may not doubt, but that you will be propitious to us, inasmuch as you have adopted us as your people: and while our enemies, fully armed, rage and ferociously rise even daily against us, may we not doubt, but that you will be our protection, as you know that we are unjustly troubled by them; and may we thus go on, trusting in your goodness, seeing that we ever groan under the, burden of our sins, and daily confess that we are worthy of thousand deaths before you, if you were not pleased in your infinite mercy always to receive and restore us to favor, through your Son our Lord. Amen. Lecture Ninety-seventh In the last lecture I repeated the tenth verse of the last chapter, in which the prophet adds, as a cause of the greatest joy, that the enemies of the Church shall see granted, to their great mortification, the wonderful favor of which the Prophet had been speaking. But he describes these enemies, under the character of an envious woman, as the Church of God is also compared to a woman: and this mode of speaking is common in Scripture. He then calls Jerusalem his rival, or Babylon, or some city of his enemies. And he says, Covered shall she be with shame. We know that the ungodly grow insolent when fortune smiles on them: hence in prosperity they keep within no bounds, for they think that God is under their feet. If prosperity most commonly has the effect of making the godly to forget God and even themselves, it is no wonder that the unbelieving become more and more hardened, when God is indulgent to them. With regard then to such a pride, the Prophet now says, When my enemy shall

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see, shame shall cover her; that is, she will not continue in her usual manner, to elate herself with her own boastings: nay, she will be compelled for shame to hide herself; for she will see that she had been greatly deceived, in thinking that I should be wholly ruined. He afterwards adds, Who said to me, Where is Jehovah your God? The Church of God in her turn triumphs here over the unbelieving, having been delivered by divine power; nor does she do this for her own sake, but because the ungodly expose the holy name of God to reproach, which is very common: for whenever God afflicts his people, the unbelieving immediately raise their crests, and pour forth their blasphemies against God, when yet they ought, on the contrary, to humble themselves under his hand. But since God executes his judgments on the faithful, what can be expected by his ungodly despisers? If God's vengeance be manifested in a dreadful manner with regard to the green tree, what will become of the dry wood? And the ungodly are like the dry wood. But as they are blind as to God's judgments, they petulantly deride his name, whenever they see the Church afflicted, as though adversities were not the evidences of God's displeasure: for he chastises his own children, to show that he is the judge of the world. But, as I have already said, the ungodly so harden themselves in their stupor, that they are wholly thoughtless. The faithful, therefore, after having found God to be their deliverer, do here undertake his cause; they do not regard themselves nor their own character, but defend the righteousness of God. Such is this triumphant language, Who said, Where is now Jehovah thy God? "I can really show that I worship the true God, who deserts not his people in extreme necessity: after he has assisted me, my enemy, who dared to rise up against God, now seeks hiding-places." She shall now, he says, be trodden under foot as the mire of the streets; and my eyes shall see her. What the Prophet declares in the name of the Church, that the unbelieving shall be like mire, is connected with the promise, which we already noticed; for God so appears as the deliverer of his Church, as not to leave its enemies unpunished. God then, while he aids his own people, leads the ungodly to punishment. Hence the Church, while embracing the deliverance offered to her, at the same time sees the near ruin, which impends on all the despisers of God. But what is stated, See shall my eyes, ought not to be so taken, as though the faithful exult with carnal joy, when they see the ungodly suffering the punishment which they have deserved; for the word to see is to be taken metaphorically, as signifying a pleasant and joyful sight, according to what it means in many other places; and as it is a phrase which often occurs, its meaning must be well known. See then shall my eyes, that is, "I shall enjoy to look on that calamity, which now impends over all the ungodly." But, as I have already said, carnal joy is not what is here intended, which intemperately exults, but that pure joy which the faithful experience on seeing the grace of God displayed and also his judgment. But this joy cannot enter into our hearts until they be cleansed from unruly passions; for we are ever excessive in fear and sorrow, as well as in hope and joy, except the Lord holds us in, as it were, with a bridle. We shall therefore be only then capable of this spiritual joy, of which the Prophet speaks, when we shall put off all disordered feelings, and God shall subdue us by his Spirit: then only shall we be able to retain moderation in our joy. The Prophet proceeds -Micah 7:11-12 11. In the day that thy walls are to be built, in that day shall the decree be far removed. 12. In that day also he shall come even to thee from Assyria, and from the fortified cities, and from the fortress even to the river, and from sea to sea, and from mountain to mountain. Micah pursues the subject on which he had previously spoken, -- that though the Church thought itself for a time to be wholly lost, yet God would become its deliverer. He says first, that the day was near, in which they were to build the wall. The word gdr, gidar, means either a mound or a wall; so it ought to be distinguished from a wall, that is, a strong fortress. He then intimates that the time would come, when God would gather his Church, and preserve it, as though it were defended on every side by walls. For we know that the scattering of the Church is compared to the pulling down of walls or fences: as when a person pulls down the fence of a field or a vineyard, or breaks down all enclosures; so when the Church is exposed as a prey to all, she is said to be like an open field or a vineyard, which is without any fence. Now, on the other hand, the Prophet says here, that the time would come, when the faithful shall again build walls, by which they may be protected from the assaults and plunder of enemies, A day then to build thy walls Then he adds, This day shall drive afar off the edict; some render it tribute; but the word properly means an edict, and this best suits the passage; for the Prophet's meaning is, that the people would not, as before, be subject to the tyranny of Babylon. For after the subversion of Jerusalem, the Babylonians, no doubt, triumphed very unfeelingly over the miserable people, and uttered dreadful threatening. The Prophet, therefore, under the name of edict, includes that cruel and tyrannical dominion which the Babylonians for a time exercised. We know what God denounces on the Jews by Ezekiel, Ye would not keep my good laws; I will therefore give you laws which are not good, which ye shall be constrained to keep; and yet ye shall not live in them,' (Ezekiel 20:25.) Those laws which were not good were the edicts of which the Prophet now speaks. That day then shall drive far away the edict, that the Jews might not dread the laws of their enemies. For the Babylonians no doubt forbade, under the severest punishment, any one from building even a single house in the place where Jerusalem formerly was; for they wished that place to remain desolate, that the people might know that they had no hope of restoration. That day then shall put afar off; or drive to a distance, the edict; for liberty shall be given to the Jews to build their city; and then they shall not tremblingly expect every hour, until new edicts come forth, denouncing grievous punishments on whomsoever that would dare to encourage his brethren to build the temple of God. Some draw the Prophet's words to another meaning: they first think that he speaks only of the spiritual kingdom of Christ, and then they take rchq, rechek, in the sense of extending or propagating, and consider this to be the Gospel which Christ, by the command of the Father, promulgated through the whole world. It is indeed true that David uses the word decree in Psalm 2, while speaking of the preaching of the Gospel; and it is also true, that the promulgation of that decree is promised in Psalm 110, The rod of his power will Jehovah send forth from Zion.' But this passage ought not to be thus violently perverted; for the Prophet no doubt means, that the Jews would be freed from all dread of tyranny when God restored them to liberty; and rchq, rechek, does not mean to extend or propagate, but to drive far away. That day then shall drive away the decree, so that the faithful shall be no more subject to tyrannical commands. We now perceive the true meaning of the Prophet. The faithful doubtless prayed in their adversities, and depended on such prophecies as we find in Psalm 102, The day is now come to show mercy to Zion, and to build its walls; for thy servants pity her stones.' Nor did the faithful pray thus presumptuously, but taking confidence, as though God had dictated a form of prayer by his own mouth, they dealt with God according to his promise, "O Lord, thou hast promised the rebuilding of the city, and the time has been prefixed by Jeremiah and by other Prophets: since then the time is now completed, grant that the temple and the holy city may again be built." Some render the words, "In the day in which thou shalt build (or God shall build) thy walls -- in that day shall be removed afar off the decree." But I doubt not but that the Prophet promises here distinctly to the faithful both the restoration of the city and a civil freedom; for the sentence is in two parts: the Prophet intimates first, that the time was now near when the faithful would build their own walls, that they might not be exposed to the will of their enemies, -- and then he adds, that they would be freed from the dread of tyranny; for God, as it is said by Isaiah, would break the yoke of the burden, and the scepter of the oppressor, (Isaiah 9:4;) and it is altogether the same kind of sentence. He afterwards adds, In that day also to thee shall they come from Asshur. There is some obscurity in the words; hence interpreters have regarded different words as being understood: but to me the meaning of the Prophet appears not doubtful. In that day, he says, to thee shall they come from Asshur, and cities of the fortress and from the fortress even to the river, and from sea to sea, and from mountain to mountain; but some think hr, er, to be a proper name, and render the last clause, "And from mount Hor:" and we know that Aaron was buried on this mount. But the Prophet, no doubt, alludes here to some other place; and to render it mount Hor is a strained version. I doubt not, therefore, but that the Prophet repeats a common name, as though he said, "From mountains to mountains." Let us now see what the Prophet means. With regard to the passage, as I have said, there is no ambiguity, provided we bear in mind the main subject. Now the Prophet had this in view, -- That Jerusalem, when restored by God, would be in such honor along all nations that there would be flowing to her from all parts. He then says, that the state of the city would be very splendid, so that people from all quarters would come to it: and therefore the copulative vau is to be taken twice for even for the sake of emphasis, In that day, even to thee, and then, even to the river; for it was not believed that Jerusalem would have any dignity, after it had been entirely destroyed, together with the temple. It is no wonder then that the Prophet so distinctly confirms here what was by no means probable, at least according to the common sentiments of men, -- that Jerusalem would attract to itself all nations, even those far away. Come, then, shall they, (for the verb yvv', ibua, in the singular number must be taken indefinitely as having a plural meaning,) Come, then, shall they from Asshur even to thee. But the Assyrians had previously destroyed every land, overturned the kingdom of Israel, and almost blotted out its name; and they had also laid waste the kingdom of Judah; a small portion only remained. They came afterwards, we know,

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with the Chaldeans, after the seat of empire was translated to Babylon, and destroyed Nineveh. Therefore, by naming the Assyrians, he no doubt, taking a part for the whole, included the Babylonians. Come, then, shall they from Asshur, and then, from the cities of the fortress, that is, from every fortress. For they who take tsvr, tsur, for Tyre are mistaken; for mtsvr, metsur is mentioned twice, and it means citadels and strongholds. And then, even to the river, that is, to utmost borders of Euphrates; for many take Euphrates, by way of excellence, to be meant by the word river; as it is often the case in Scripture; though it might be not less fitly interpreted of any or every river, as though the Prophet had said, that there would be no obstacle to stop their course who would hasten to Jerusalem. Even to the river then, and from sea to sea, that is, they shall come in troops from remote countries, being led by the celebrity of the holy city; for when it shall be rebuilt by God's command, it shall acquire new and unusual honor, so that all people from every part shall assemble there. And then, from mountain to mountain, that is, from regions far asunder. This is the sum of the whole. The Prophet then promises what all men deemed as fabulous, -- that the dignity of the city Jerusalem should be so great after the return of the Jews from exile, that it would become, as it were, the metropolis of the world. One thing must be added: They who confine this passage to Christ seem not indeed to be without a plausible reason; for there follows immediately a threatening as to the desolation of the land; and there seems to be some inconsistency, except we consider the Prophet here as comparing the Church collected from all nations with the ancient people. But these things will harmonize well together if we consider, that the Prophet denounces vengeance on the unbelieving who then lived, and that he yet declares that God will be merciful to his chosen people. But the restriction which they maintain is too rigid; for we know that it was usual with the Prophets to extend the favor of God from the return of the ancient people to the coming of Christ. Whenever, then, the Prophets make known God's favor in the deliverance of his people, they make a transition to Christ, but included also the whole intermediate time. And this mode the Prophet now pursues, and it ought to be borne in mind by us. Let us go on -Micah 7:13 13. Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of their doings. The Prophet, as I have already said, seems to be inconsistent with himself: for after having spoken of the restoration of the land, he now abruptly says, that it would be deserted, because God had been extremely provoked by the wickedness of the people. But, as I have stated before, it was almost an ordinary practice with the Prophets, to denounce at one time God's vengeance on all the Jews, and then immediately to turn to the faithful, who were small in number, and to raise up their minds with the hope of deliverance. We indeed know that the Prophets had to do with the profane despisers of God; it was therefore necessary for them to fulminate, when they addressed the whole body of the people: the contagion had pervaded all orders, so that they were all become apostates, from the highest to the lowest, with very few exceptions, and those hidden amidst the great mass, like a few grains in a vast heap of chaff. Then the Prophets did not without reason mingle consolations with threatening; and their threatening they addressed to the whole body of the people; and then they whispered, as it were, in the ear, some consolation to the elect of God, the few remnants, -- "Yet the Lord will show mercy to you; though he has resolved to destroy his people, ye shall yet remain safe, but this will be through some hidden means." Our Prophet then does, on the one hand, as here, denounce God's vengeance on a people past remedy; and, on the others he speaks of the redemption of the Church, that by this support the faithful might be sustained in their adversities. He now says, The land shall be for desolation. But why does he speak in so abrupt a manner? That he might drive hypocrites from that false confidence, with which they were swollen though God addressed not a word to them: but when God pronounced anything, as they covered themselves with the name of Church, they then especially laid hold of anything that was said to the faithful, as though it belonged to them: "Has not God promised that he will be the deliverer of his people?" as though indeed he was to be their deliverer, who had alienated themselves by their perfidy from him; and yet this was a very common thing among them. Hence the Prophet, seeing that hypocrites would greedily lay hold on what he had said, and by taking this handle would become more audacious, says now, The land shall be for desolation, that is, "Be ye gone; for when God testifies that he will be the deliverer of his Church, he does not address you; for ye are the rotten members; and the land shall be reduced to a waste before God's favor, of which I now speak, shall appear." We now then perceive the reason for this passage, why the Prophet so suddenly joined threatenings to promises: it was, to terrify hypocrites. He says, On account of its inhabitants, from the fruit, or, on account of the fruit of their works Here the Prophet closes the door against the despisers of God, lest they should break forth, according to their custom, and maintain that God was, as it were, bound to them: "See," he says, "what ye are; for ye have polluted the land with your vices; it must therefore be reduced to desolation." And when the land, which is in itself innocent, is visited with judgment, what will become of those despisers whose wickedness it sustains? We hence see how emphatical was this mode of speaking. For the Prophet summons here all the unbelieving to examine their life, and then he sets before them the land, which was to suffer punishment, though it had committed no sin; and why was it to suffer? Because it was polluted as I have said by their wickedness. Since this was the case, we see, that hypocrites were very justly driven away from the false confidence with which they were inflated, while they yet proudly despised God and his Word. It now follows -Micah 7:14 14. Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old. Here the Prophet turns to supplications and prayers; by which he manifests more vehemence, than if he had repeated again what he had previously said of the restoration of the Church; for he shows how dreadful that judgment would be, when God would reduce the land into solitude. This prayer no doubt contains what was at the same time prophetic. The Prophet does not indeed simply promise deliverance to the faithful, but at the same time he doubly increases that terror; by which he designed to frighten hypocrites; as though he said, "Most surely except God will miraculously preserve his own people, it is all over with the Church: there is then no remedy, except through the ineffable power of God." In short, the Prophet shows, that he trembled at that vengeance, which he had previously foretold, and which he did foretell, lest hypocrites, in their usual manner, should deride him. We now see why the Prophet had recourse to this kind of comfort, why he so regulates his discourse as not to afford immediate hope to the faithful, but addresses God himself. Feed then thy people; as though he said, -- "Surely that calamity will be fatal, except thou, Lord, will be mindful of thy covenant, and gather again some remnant from the people whom thou hast been pleased to choose: Feed thy people." The reason why he called them the people of God was, because they must all have perished, unless it had been that it was necessary that what God promised to Abraham should be fulfilled, -- “In thy seed shall all nations be blessed” (Genesis 12:3). It was then the adoption of God alone which prevented the total destruction of the Jews. Hence he says emphatically, -- O Lord, these are yet thy people; as though he said, -- "By whom wilt thou now form a Church for thyself?" God might indeed have collected it from the Gentiles, and have made aliens his family; but it was necessary that the root of adoption should remain in the race of Abraham, until Christ came forth. Nor was there then any dispute about God's power, as there is now among fanatics, who ask, Can God do this? But there was reliance on the promise, and from this they learnt with certainty what God had once decreed, and what he would do. Since then this promise, “By your seed shall all nations be blessed,” was sacred and inviolable, the grace of God must have ever continued in the remnant. It is indeed certain, that hypocrites, as it has been already stated, without any discrimination, abused the promises of God; but this truth must be ever borne in mind, that God punished the ungodly, though relying on their great number, they thought that they would be always preserved. God then destroyed them, as they deserved; and yet it was his purpose, that some remnant should be among that people. But it must be observed, that this distinction ought not to be extended to all the children of Abraham, who derived their origin from him according to the flesh, but to be applied to the faithful, that is, to the remnant, who were preserved according to the gratuitous adoption of God. Feed then thy people by thy crook. He compares God to a shepherd, and this metaphor often occurs. Though svt, shebeth, indeed signifies a scepter when kings are mentioned, it is yet taken also for a pastoral staff, as in Psalm 23 and in many other places. As then he represents God here as a Shepherd, so he assigns a crook to him; as though he said, O Lord, you perform the office of a Shepherd in ruling this people. How so? He immediately confirms what I have lately said, that there was no hope of a remedy except through the mercy of God, by adding, the flock of thine heritage; for by calling them the flock of his heritage, he does not consider what the people deserved, but fixes his eyes on their gratuitous adoption. Since, then, it had pleased God to choose that people, the Prophet on this account dares to go forth to God's presence, and to plead their gratuitous election, --

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"O Lord, I will not bring before you the nobility of our race, or any sort of dignity, or our piety, or any merits." What then? "We are your people, for you best declared that we are a royal priesthood. We are then your heritage." How so? "Because it has been thy pleasure to have one peculiar people sacred to thee." We now more clearly see that the Prophet relied on God's favor alone, and opposed the recollection of the covenant to the trials which might have otherwise made every hope to fail. He afterwards adds, Who dwell apart, or alone. He no doubt refers here to the dispersion of the people, when he says, that they dwelt alone. For though the Jews had been scattered in countries delightful, fertile and populous, yet they were everywhere as in a desert and in solitude, for they were a mutilated body. The whole of Chaldea and of Assyria was then really a desert to the faithful; for there they dwelt not as one people, but as members torn asunder. This is the dispersion intended by the words of the Prophet. He also adds, that dwell in the forest. For they had no secure habitation except in their own country; for they lived there under the protection of God; and all other countries, as I have already said, were to them like the desert. He adds, In the midst of Carmel The preposition k, caph, is to be understood here, As in the midst of Carmel, they shall be fed in Bashan and Gilead, as in ancient days; that is, though they are now your solitary sheep, yet thou wilt gather them again that they may feed as on Carmel, (which we know was very fruitful,) and then, as in Bashan and Gilead. We know that there are in those places the richest pastures. Since then the Prophet compares the faithful to sheep, he mentions Bashan, he mentions Carmel and Gilead; as though he said, "Restore, O Lord, thy people, that they may dwell in the heritage once granted them by thee." Why he says that they were solitary, I have already explained; and there is a similar passage in Psalm 102:17; though there is there a different word, rr, oror; but the meaning is the same. The faithful are there said to be solitary, because they were not collected into one body; for this was the true happiness of the people, -- that they worshipped God together, that they were under one head, and also that they had one altar as a sacred bond to cherish unity of faith. When therefore the faithful were scattered here and there they were justly said to be solitary, wherever they were. He afterwards adds, according to ancient days Here he places before God the favors which he formerly showed to his people, and prays that he would, like himself, go on to the end, that is that he would continue to the end his favors to his chosen people. And it availed not a little to confirm their faith, when the faithful called to mind how liberally had God dealt from the beginning with the posterity of Abraham: they were thus made to feel assured, that God would be no less kind to his elect, though there might be, so to speak, a sad separation: for when God had banished the Jews into exile, it was a kind of divorce, as though they were given to utter destruction. Yet now when they recollect that they had descended from the holy fathers, and that a Redeemer had been promised them, they justly entertain a hope of favor in future from the past benefits of God, because he had formerly kindly treated his people. Prayer. Grant, Almighty God, that since we have so provoked your displeasure by our sins, that a dreadful waste and solitude appear everywhere -- O grant, that a proof of that favor, which you hast so remarkably exhibited towards your ancient people, may shine upon us, so that your Church may be raised up in which true religion may flourish, and your name be glorified: and may we daily solicit you in our prayers and never doubt, but that under the government of your Christ, thou canst again gather together the whole world, though it be miserably dispersed, so that we may persevere in this warfare to the end, until we shall at length know that we have not in vain hoped in your, and that our prayers have not been in vain, when Christ shall exercise the power given to him for our salvation and for that of the whole world. Amen. Lecture Ninety-eighth Micah 7:15 15. According to the days of your coming out of the land of Egypt will I show unto him marvellous things The Prophet here introduces God as the speaker; and he so speaks as to give an answer to his prayer. God then promises that he will be wonderful in his works, and give such evidences of his power, as he exhibited when he brought up his people from the land of Egypt. We now see that there is more force in this passage, than if the Prophet had at first said, that God would become the deliverer of his people: for he interposed entreaty and prayer and God now shows that he will be merciful to his people; and at the same time the faithful are reminded, that they must be instant in prayer, if they desire to be preserved by God. Now God says that he will show wonderful things, as when the people formerly came out of Egypt. That redemption, we know, was a perpetual monument of God's power in the preservation of his Church; so that whenever he designs to give some hope of deliverances he reminds the faithful of those miracles that they may feel assured that there will be no obstacles to prevent them from continuing in a state of safety, provided God will be pleased to help them, for his power is not diminished. And this deserves to be noticed; for though we all allow the omnipotence of God, yet when we struggle with trials, we tremble, as though all the avenues to our preservation had been closed up against God. As soon then as any impediment is thrown in our way, we think that there is no hope. Whence is this? It is because we make no account of God's power, which yet we confess to be greater than that of the whole world. This is the reason why God now refers to the miracles which he wrought at the coming forth of the people. They ought to have known, that God ever continues like himself, and that his power remains as perfect as it was formerly; and there is in him sufficient support to encourage the hope of assistance. We now perceive the object of the Prophet. He indeed changes the persons; for in the beginning he addresses the people, according to the days of thy going forth, and then he adds, 'r'ny, aranu, I will make him to see;' but this change does not obscure the meaning, for God only means, that his power was sufficiently known formerly to his people, and that there was a memorable proof of it in their redemption, so that the people could not have doubted respecting their safety, without being ungrateful to God, and without burying in oblivion that so memorable a benefit, which God once conferred on their fathers. It follows -Micah 7:16-17 16. The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf. 17. They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the Lord our God, and shall fear because of thee. Here again the Prophet shows, that though the Church should be assailed on every side and surrounded by innumerable enemies, no doubt ought yet to be entertained respecting the promised aid of God; for it is in his power to make all nations ashamed, that is, to cast down all the pride of the world, so as to make the unbelieving to acknowledge at length that they were elated by an empty confidence. Hence he says, that the nations shall see; as though he said, "I know what makes you anxious, for many enemies are intent on your ruin; and when any help appears, they are immediately prepared fiercely to resist; but their attempts and efforts will not prevent God from delivering you." They shall then see and be ashamed of all their strength. By these words the Prophet means, that however strongly armed the unbelieving may think themselves to be to destroy the Church, and that how many obstacles soever they may have in their power to restrain the power of God in its behalf, yet the whole will be in vain, for God will, in fact, prove that the strength of men is mere nothing. He adds, They shall lay their hand on their mouth; that is, they shall not dare to boast hereafter, as they have hitherto done; for this phrase in Hebrew means to be silent. Since then the enemies of the Church made great boastings and exulted with open mouth, as though the people of God were destroyed, the Prophet says, that when God would appear as the Redeemer of his people, they should become, as it were, mute. He subjoins, their ears shall become deaf; that is, they shall stand astounded; nay, they shall hardly dare to open their ears, lest the rumor, brought to them, should occasion to them new trembling. Proud men, we know, when matters succeed according to their wishes, not only boast of their good fortune with open mouths, but also greedily catch at all rumors; for as they think they are all so many messages of victories, -- "What is from this place? Or what is from that place?" They even expect that the whole world will come under their power. The Prophet, on the other hand, says, "They shall lay the hand on the mouth, and their ears shall become deaf; that is they shall tremblingly shun all rumors, for they shall continually dread new calamities, when they shall see that the God of Israel, against who they have hitherto fought, is armed with so much power. Some apply this to the preaching of the Gospel; which I readily allow, provided the deliverance be made always to begin with the ancient people: for if anyone would have this to be understood exclusively of Christ, such a strained and remote exposition would not be suitable. But if anyone will consider the favor of God, as continued from the return of the people to the restoration effected by Christ, he will rightly comprehend the real design of the Prophet. Really fulfilled, then, is what the Prophet says here, when God spreads the doctrine of his Gospel through the whole world: for those who before boasted of their own inventions, begin then to close their mouth, that, being thus silent, they may become his disciples; and they also close their ears, for now they give not up themselves, as before, to foolish and puerile fables, but consecrate their whole hearing to the only true God, that they may attend only to his truth, and no more

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vacillate between contrary opinions. All this, I allow, is fulfilled under the preaching of the Gospel; but the Prophet, no doubt, connected together the whole time, from the return of the people from the Babylonian exile, to the manifestation of Christ. He afterwards adds, They shall lick the dust as a serpent He intimates, that however the enemies of the Church may have proudly exalted themselves before, they shall then be cast down, and lie, as it were, on the ground; for to lick the dust is nothing else but to lie prostrate on the earth. They shall then be low and creeping like serpents; and then, They shall move themselves as worms and reptiles of the ground The verb rgz, regez, as it has been stated elsewhere, means to raise an uproar, and it means also to move one's self; and this latter meaning is the most suitable here, namely, that they shall go forth or move themselves from their enclosures; for the word sgr, sager, signifies to close up: and by enclosures he means hiding-places, though in the song of David, in Psalm 18:, the word is applied to citadels and other fortified places, -- Men,' he says, trembled from their fortresses;'o though they occupied well-fortified citadels, they yet were afraid, because the very fame of David had broken down their boldness. But as the Prophet speaks here of worms, I prefer this rendering, -- from their lurking places;' as though he said, "Though they have hitherto thought themselves safe in their enclosures, they shall yet move and flee away like worms and reptiles; for when the ground is dug, the worms immediately leap out, for they think that they are going to be taken; so also, when any one moves the ground, the reptiles come forth, and tremblingly run away in all directions." And the Prophet says that, in like manner, the enemies of the Church, when the Lord shall arise for its help, shall be smitten with so much fear, that they shall in every direction run away. And this comparison ought to be carefully noticed, that is, when the Prophet compares powerful nations well exercised in wars, who before were audaciously raging, and were swollen with great pride -- when he compares them to worms and reptiles of the ground, and also to serpents: he did this to show, that there will be nothing to hinder God from laying prostrate every exalted thing in the world, as soon as it shall please him to aid his Church. And hence the Prophet adds, On account of Jehovah our God they shall tread, and they shall fear because of thee Here the Prophet shows, that the faithful ought not to distrust on account of their own weakness, but, on the contrary, to remember the infinite power of God. It is indeed right that the children of God should begin with diffidence, -- sensible that they are nothing, and that all their strength is nothing; but they ought not to stop at their own weakness, but, on the contrary, to rise up to the contemplation of God's power, that they may not doubt but that, when his power shall appear, their enemies shall be soon scattered. This is the reason why the Prophet here mentions the name of God, and then turns to address God himself. Tremble then shall they at Jehovah our God, that is, on account of Jehovah our God; and then fear shall they because of you. It now follows -Micah 7:18 18. Who is a God like unto you, that pardons iniquity, and passes by the transgression of the remnant of his heritage? He retains not his anger forever, because he delights in mercy. The Prophet here exclaims that God ought to be glorified especially for this -- that he is merciful to his people. When he says, Who is God as you are? He does not mean that there are other gods; for this, strictly speaking, is an improper comparison. But he shows that the true and only God may be distinguished from all idols by this circumstance -- that he graciously forgives the sins of his people and bears with their infirmities. It is indeed certain, that all nations entertained the opinion, that their gods were ready to pardon; hence their sacrifices and hence also their various kinds of expiations. Nor has there been any nation so barbarous as not to own themselves guilty in some measure before God; hence all the Gentiles were wont to apply to the mercy of their gods; while yet they had no firm conviction: for though they laid hold on this first principle, -- that the gods would be propitious to sinners, if they humbly sought pardon; yet they prayed, we know, with no sure confidence, for they had no certain promise. We hence see that what the Prophet means is this, -- that the God of Israel could be proved to be the true God from this circumstance -that having once received into favor the children of Abraham, he continued to show the same favor, and kept his covenant inviolably, though their sins had been a thousand times a hindrance in the way. That God then in his goodness surmounted all the wickedness of the people, and stood firm in his covenant, which had been so often violated by vices of the people -this fact may be brought as an evidence, that he is the true God: for what can be found of this kind among idols? Let us suppose that there is in them something divine, that they were gods, and endued with some power; yet with regard to the gods of the Gentiles, it could not be known that any one of them was propitious to his own people. Since then this can apply only to the God of Israel, it follows that in this instance his divinity shines conspicuously, and that his sovereignty is hence sufficiently proved. We also learn, that all the gods of heathens are vain; yea, that in the religion of heathens there is nothing but delusions: for no nation can with confidence flee to its god to obtain pardon, when it has sinned. This is the sum of the whole. I shall now come to the words of the Prophet. Who is a God like you, taking away iniquity, and passing by wickedness? By these two forms of expression, he sets forth the singular favor of God in freely reconciling himself to sinners. To take away sins is to blot them out; though the verb ns', nusha,often means to raise on high; yet it means also to take, or, to take away. To pass by wickedness, is to connive at it, as though he said, "God overlooks the wickedness of his people, as if it escaped his view:" for when God requires an account of our life, our sins immediately appear, and appear before his eyes; but when God does not call our sins before his judgment, but overlooks them, he is then said to pass by them. This passage teaches us, as I have already reminded you, that the glory of God principally shines in this, -- that he is reconcilable, and that he forgives our sins. God indeed manifests his glory both by his power and his wisdom, and by all the judgments which he daily executes; his glory, at the same time, shines forth chiefly in this, -- that he is propitious to sinners, and suffers himself to be pacified; yea, that he not only allows miserable sinners to be reconciled to him, but that he also of his own will invites and anticipates them. Hence then it is evident, that he is the true God. That religion then may have firm roots in our hearts, this must be the first thing in our faith, -- that God will ever be reconciled to us; for except we be fully persuaded as to his mercy, no true religion will ever flourish in us, whatever pretensions we may make; for what is said in Psalm 130 is ever true, With you is propitiation, that you may be feared.' Hence the fear of God, and the true worship of him, depend on a perception of his goodness and favor; for we cannot from the heart worship God, and there will be, as I have already said, no genuine religion in us, except this persuasion be really and deeply seated in our hearts, -- that he is ever ready to forgive, whenever we flee to him. It hence also appears what sort of religion is that of the Papacy: for under the Papacy, being perplexed and doubtful, they ever hesitate, and never dare to believe that God will be propitious to them. Though they have some ideas, I know not what, of his grace; yet it is a vain presumption and rashness, as they think, when any one is fully persuaded of God's mercy. They therefore keep consciences in suspense; nay, they leave them doubtful and trembling, when there is no certainty respecting God's favor. It hence follows, that their whole worship is fictitious; in a word, the whole of religion is entirely subverted, when a firm and unhesitating confidence, as to his goodness, is taken away, yea, that confidence by which men are enabled to come to him without doubting, and to receive, whenever they sin and confess their guilt and transgressions, the mercy that is offered to them. But this confidence is not what rises spontaneously in us; nay, even when we entertain a notion that God is merciful, it is only a mere delusion: for we cannot be fully convinced respecting God's favor, except he anticipates us by his word, and testifies that he will be propitious to us whenever we flee to him. Hence I said at the beginning, that the Prophet here exhibits the difference between the God of Israel and all the idols of the Gentiles, and that is, because he had promised to be propitious to his people. It was not in vain that sacrifices were offered by the chosen people, for there was a promise added, which could not disappoint them: but the Gentiles ever remained doubtful with regard to their sacrifices; though they performed all their expiations, there was yet no certainty; but the case was different with the chosen people. What then the Prophet says here respecting the remission of sins, depends on the testimony which God himself has given. We must now notice the clause which immediately follows, as to the remnant of his heritage Here again he drives away the hypocrites from their vain confidence: for he says that God will be merciful only to a remnant of his people; and, at the same time, he takes away an offense, which might have grievously disquieted the weak, on seeing the wrath of God raging among the whole people, -- that God would spare neither the common nor the chief men. When therefore the fire of God's vengeance flamed terribly, above and below, this objection might have greatly disturbed weak minds, -- "How is this? God does indeed declare that he is propitious to sinners, and yet his severity prevails among us. --

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How can this be?" The Prophet meets this objection and says, God is propitious to the remnant of his heritage; which means, that though God would execute terrible vengeance on the greater part, there would yet ever remain some seed, on whom his mercy would shine; and he calls them the remnant of his heritage, because there was no reason, as it was stated yesterday, why God forgave the few, except that he had chosen the posterity of Abraham. He also adds, He will not retain his wrath perpetually. By this second consolation he wished to relieve the faithful: for though God chastises them for a time, he yet forgets not his mercy. We may say, that the Prophet mentions here two exceptions. He had spoken of God's mercy; but as this mercy is not indiscriminate or common to all, he restricts what he teaches to the remnant. Now follows another exception, -- that how much soever apparently the wrath of God would rage against his elect people themselves, there would yet be some moderation, so that they would remain safe, and that their calamities would not be to them fatal. Hence he says, God retains not wrath; for though, for a moment, he may be angry with his people, he will yet soon, as it were, repent, and show himself gracious to them, and testify that he is already reconciled to them; -- not that God changes, but that the faithful are made for a short time to feel his wrath; afterwards a taste of his mercy exhilarates them, and thus they feel in their souls that God has in a manner changed. For when dread possesses their minds, they imagine God to be terrible, but when they embrace the promises of his grace, they call on him, and begin to entertain hope of pardon; then God appears to them kind, gentle, and reconcilable; yea, and altogether ready to show mercy. This is the reason why the Prophet says, that God retains not his wrath Then follows the cause, for he loves mercy. Here the Prophet more clearly shows, that the remission of sins is gratuitous, and that it has no foundation but in the nature of God himself. There is then no reason, since Scripture declares God to be reconcilable, why anyone should seek the cause in himself, or even the means by which God reconciles himself to us: for He himself is the cause. As God then by nature loves mercy, hence it is, that he is so ready to forgive sinners. Whosoever then imagines that God is to be propitiated by expiations or any satisfactions, subverts the doctrine of the Prophet; and it is the same thing as to build without a foundation: for the only prop or support that can raise us up to God, when we desire to be reconciled to him, is this, -- that he loves mercy. And this is the reason why God so much commends his mercy, why he says that he is merciful to thousand generations, slow to wrath, and ready to pardon. For though the unbelieving harden themselves against God, yet when they feel his wrath, there is nothing so difficult for them as to believe that God can be pacified. Hence this reason, which is not in vain added by the Prophet, ought to be especially noticed. Let us now see to whom God is merciful. For as Satan could not have obliterated from the hearts of men a conviction of God's mercy, he has yet confined mercy to the unbelieving, as though God should forgive sinners only once, when they are admitted into the Church. Thus the Pelagians formerly thought, that God grants reconciliation to none but to aliens; for whosoever has been once received into the Church cannot, as they imagined, stand otherwise before God than by being perfect. And this figment led Novatus and his disciples to create disturbances in the Church. And there are at this day not only deluded men, but devils, who, by the same figment, or rather delirious notions, fascinate themselves and others, and hold, that the highest perfection ought to exist in the faithful; and they also slander our doctrine, as though we were still continuing in the Alphabet or in the first rudiments, because we daily preach free remission of sins. But the Prophet declares expressly that God not only forgives the unbelieving when they sin, but also his heritage and his elect. Let us then know, that as long as we are in the world, pardon is prepared for us, as we could not otherwise but fall every moment from the hope of salvation, were not this remedy provided for us: for those men must be more than mad who arrogate to themselves perfection, or who think that they have arrived at that high degree of attainment, that they can satisfy God by their works. It now follows -Micah 7:19 19. He will turn again, he will have compassion upon us; he will subdue our iniquities; and you will cast all their sins into the depths of the sea. The Prophet now prescribes to the faithful a form of glorying, that they may boldly declare that God will be pacified towards them. Since then God loves mercy, he will return, he will have mercy on us. The context here ought to be observed by us; for it would avail us but little to understand, I know not what, concerning God's mercy, and to preach in general the free remission of sins, except we come to the application, that is, except each of the faithful believed that God, for his own sake, is merciful, as soon as he is called upon. This conclusion, then, is to be borne in mind, -- "God forgives the remnant of his heritage, because he is by nature inclined to show mercy: he will therefore be merciful to us, for we are of the number of his people." Except we lay hold on this conclusion, "He will therefore show mercy to us," whatever we have heard or said respecting God's goodness will vanish away. This then is the true logic of religion, that is, when we are persuaded that God is reconcilable and easily pacified, because he is by nature inclined to mercy, and also, when we thus apply this doctrine to ourselves, or to our own peculiar benefit, -- As God is by nature merciful, I shall therefore know and find him to be so. Until then we be thus persuaded, let us know that we have made but little progress in the school of God. And hence it appears very clear from this passage, that the Papacy is a horrible abyss; for no one under that system can have a firm footing, so as to be fully persuaded that God will be merciful to him; for all that they have are mere conjectures. But we see that the Prophet reasons very differently, God loves mercy; he will therefore have mercy on us: and then he adds, He will return; and this is said lest the temporary wrath or severity of God should disquiet us. Though God then may not immediately shine on us with his favor, but, on the contrary, treat us sharply and roughly, yet the Prophet teaches us that we are to entertain good hope. -- How so? He will return, or, as he said shortly before, He will not retain perpetually his wrath: for it is for a moment that he is angry with his Church; and he soon remembers mercy. The Prophet now specifies what sort of mercy God shows to the faithful. For he will tread down our iniquities; he had said before that he passes by the wickedness of his elect people. He will then tread down our iniquities; and he will cast into the depth of the sea all their sins; that is our sins shall not come in remembrance before him. We hence learn what I have said before -- that God cannot be worshipped sincerely and from the heart until this conviction be fixed and deeply rooted in our hearts, that God is merciful, not in general, but toward us, because we have been once adopted by him and are his heritage. And then were the greater part to fall away, we should not fail in our faith; for God preserves the remnant in a wonderful manner. And lastly, let us know, that whenever we flee to God for mercy, pardon is ever ready for us, not that we may indulge in sin, or take liberty to commit it, but that we may confess our faults and that our guilt may appear before our eyes: let us know, that the door is open to us; for God of his own good will presents himself to us as one ready to be reconciled. It is also said, He will cast our sins into the depth of the sea. We hence learn that there is a full remission of sins, not half as the Papists imagine, for God, they say, remits the sin, but retains the punishment. How frivolous this is, the thing itself clearly proves. The language of the Prophet does however import this, that our sins are then remitted when the records of them are blotted out before God. It follows -- for I will run over this verse, that I may today finish this Prophet -Micah 7:20 20. You will perform the truth to Jacob, and the mercy to Abraham, which you hast sworn unto our fathers from the days of old. The faithful confirm here the former truth, that God had deposited his covenant with them, which could not be made void: and hence also shines forth more clearly what I have said before, that the faithful do not learn by their own understanding what sort of Being God is, but embrace the mercy which he offers in his own word. Except God then speaks, we cannot form in our own minds any idea of his grace but what is uncertain and vanishing; but when he declares that he will be merciful to us, then every doubt is removed. This is now the course which the Prophet pursues. He says, You will give truth to Jacob, mercy to Abraham, which you have sworn to our fathers; as though he said, "We do not presumptuously invent anything out of our own minds, but receive what thou hast once testified to us; for thy will has been made known to us in thy word: relying then on thy favor, we are persuaded as to thy gratuitous pardon, though we are in many respects guilty before thee." We now then understand the design of the Prophet. As to the words, it is not necessary to dwell on them, for we have elsewhere explained this form of speaking. There are here two expressions by which the Prophet characterizes the covenant of God. Truth is mentioned, and mercy is mentioned. With respect to order, the mercy of God precedes; for he is not induced otherwise to adopt us than through his goodness alone: but as God of his own will has with so great kindness received us, so he is true and faithful in his covenant. If then we desire to know the character of God's covenant, by which he formerly chose the Jews, and at this day adopts us as his people, these two things must be understood, that God freely offers himself to us, and that he is constant and true, he repents not, as Paul says, as to his covenant: The gifts and calling of God, he says, are without repentance, (Romans 11:29;) and he refers to the covenant, by which God adopted the children of Abraham. He says now, Thou wilt give, that is, show in reality; for this, to give, is, as it were, to exhibit in effect or really. Thou will then give, that is, openly show, that thou hast not been in vain so kind to us and ours, in receiving them into favor. How so? Because the effect of thy goodness and truth appears to us.

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You have then sworn to our fathers from the days of old. The faithful take for granted that God had promised to the fathers that his covenant would be perpetual; for he did not only say to Abraham, I will be your God, but he also added, and of your seed for ever. Since, then, the faithful knew that the covenant of God was to be perpetual and inviolable, and also knew that it was to be continued from the fathers to their children, and that it was once promulgated for this end, that the fathers might deliver it as by the hand to their children; they therefore doubted not but that it would be perpetual. How so? For you have sworn to our fathers; that is, they knew that God not only promised, but that having interposed an oath, by which God designed to confirm that covenant, he greatly honored it, that it might be unhesitatingly received by the chosen people. As then the faithful knew that God in a manner bound himself to them, they confidently solicited him, really to show himself to be such as he had declared he would be to his own elect. Prayer. Grant, Almighty God, that as we abound in so many vices, by which we daily provoke your wrath, and as by the testimony of our consciences, we are justly exposed to everlasting death, yea, and deserve a hundred and even a thousand deaths, -- O grant, that we may strive against the unbelief of our flesh, and so embrace your infinite mercy, that we may not doubt but that you will be propitious to us, and yet not abuse this privilege by taking liberty to sin, but with fear, and true humility, and care, so walk according to your word, that we may not hesitate daily to flee to your mercy, that we may thereby be sustained and kept in safety, until having at length put off all vices, and being freed from all sin, we come to thy celestial kingdom, to enjoy the fruit of our faith, even that eternal inheritance which has been obtained for us by the blood of your only-begotten Son. Amen. Calvin’s Commentaries. Nahum Calvin's Preface to Nahum The time in which Nahum prophesied cannot with certainty be known. The Hebrews, ever bold in conjectures, say that he discharged his office of teaching under Manasseh, and that the name of that king was suppressed, because he was unworthy of such an honor, or, because his reign was unfortunate, as he had been led into captivity. When any one asks the Jews a reason, they only say, that it appears so to them. As then there is no reason for this conjecture, we must come to what seems probable. They who think that he prophesied under Jotham are no doubt mistaken, and can easily be disproved; for he here threatens ruin to the city Nineveh because the Assyrians had cruelly laid waste the kingdom of Israel; and it is for these wrongs that he denounces vengeance: but under Jotham the kingdom of Israel had not been laid waste. We indeed know that the Assyrians were suborned by Ahab, when he found himself unequal to resist the attacks of two neighboring kings, the king of Syria, and the king of Israel. It was then that the Assyrians penetrated into the land of Israel, and in course of time, they desolated the whole kingdom. At this period it was that Nahum prophesied; for it was his object to show, that God had a care for that kingdom, on account of his adoption or covenant; though the Israelites had perfidiously separated themselves from the people of God, yet God's covenant remained in force. His design then was to show, that God was the father and protector of that kingdom. As this was the Prophet's object, it is certain that he taught either after the death of Ahab under Hezekiah, or about that time. He followed Jonah at some distance, as we may easily learn. Jonah, as we have already seen, pronounced a threatening on the city Nineveh; but the punishment was remitted, because the Ninevites humbled themselves, and avoided the punishment which had been announced. They afterwards returned to their old ways, as it is usually the case. Hence it was, that God became less disposed to spare them. Though indeed they were aliens, yet God was pleased to show them favor by teaching them through the ministry and labors of Jonah: and their repentance was not altogether fake. Since then they were already endued with some knowledge of the true God, the less excusable was their cruelty, when they sought to oppress the kingdom of Israel. They indeed knew, that that nation was sacred to God: what they did then was in a manner an outrage against God himself. We now understand at what time it is probable that Nahum performed his office as a teacher; though nothing certain, as I have said at the beginning, can be known: hence it was, that I condemned the Rabbis for rashness on the subject; for they are bold enough to bring anything forward as a truth, respecting which there is no certainty. I have already in part stated the design of the Prophet. The sum of the whole is this: When the Assyrians had for some time disturbed the kingdom of Israel, the Prophet arose and exhorted the Israelites to patience, that is, those who continued to be the servants of God; because God had not wholly forsaken them, but would undertake their cause, for they were under his protection. This is the substance of the whole. With regard to Nineveh, we have already stated that it was the capital of the empire, as long as the Assyrians did bear rule: for Babylon was a province; that is, Chaldea, whose metropolis was Babylon, was one of the provinces of the empire. The kingdom was afterwards taken away from Meroc-baladan. Some think that Nabuchodonosor was the first monarch of Chaldea. But I bestow no great pains on this subject. It may be, that Meroc-baladan had two names, and this was very common; as we know that the kings of Egypt were called Pharaohs; so the Assyrians and Chaldeans, though otherwise called at first, might have taken a common royal name. Now Nineveh was so celebrated, that another kingdom could not have been established by the Babylonians without demolishing that city. We indeed know that it was very large, as we have stated in explaining Jonah. It was, as profane writers have recorded, nearly three days' journey in circumference. Then its walls were one hundred feet high, and so wide, that chariots could pass one another without coming in contact: there were one thousand and five hundred towers. We hence see that it was not without reason that this city was formerly so celebrated. They say that Ninus was its founder, but this is proved to be a mistake by the testimony of Moses in Genesis 10. They also imagine that Emiratis was the first queen of Babylon, and that the city was built by her: but this is a fable. It may have been that she enlarged the city; but it was Babylon many ages before she was born. So also Ninus may have increased and adorned Nineveh; but the city was founded before his birth. Profane authors call it Ninus, not Nineveh; probably the Hebrew name was corrupted by them, as it is often the case. However this may be, it is evident, that when Meroc-baladan, or his son, who succeeded him, wished to fix the seat of the empire at Babylon, he was under the necessity of destroying Nineveh to prevent rivalry. It thus happened, that the city was entirely demolished. Of this destruction, as we shall see, Nahum prophesied. Chapter 1 Lecture Ninety-ninth Nahum 1:1 1. The burden of Nineveh. The book of the vision of Nahum the Elkoshite. Though a part of what is here delivered belongs to the Israelites and to the Jews, he yet calls his Book by what it principally contains; he calls it the burden of Nineveh. Of this word ms', mesha, we have spoken elsewhere. Thus the Prophets call their prediction, whenever they denounce any grievous and dreadful vengeance of God: and as they often threatened the Jews, it hence happened, that they called, by way of ridicule, all prophecies by this name ms', mesha, a burden. But yet the import of the word is suitable. It is the same thing as though Nahum had said that he was sent by God as a herald, to proclaim war on the Ninevites for the sake of the chosen people. The Israelites may have hence learnt how true and unchangeable God was in his covenant; for he still manifested his care for them, though they had by their vices alienated themselves from him. He afterwards adds, sphr chzvn, sapher chezun, the book of the vision. This clause signifies, that he did not in vain denounce destruction on the Ninevites, because he faithfully delivered what he had received from God. For if he had simply prefaced, that he threatened ruin to the Assyrian, some doubt might have been entertained as to the event. But here he seeks to gain to himself authority by referring to God's name; for he openly affirms that he brought nothing of his own, but that this burden had been made known to him by a celestial oracle: for chzh, cheze, means properly to see, and hence in Hebrew a vision is called chzvn, chezun,. But the Prophets, when they speak of a vision, do not mean any fantasy or imagination, but that kind of revelation which is mentioned in Numbers 14, where God says, that he speaks to his Prophets either by vision or by dream. We hence see why this was added -- that the burden of Nineveh was a vision; it was, that the Israelites might know that this testimony respecting God's vengeance on their enemies was not brought by a mortal man, and that there might be no doubt but that God was the author of this prophecy.

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Nahum calls himself an Elkoshite. Some think that it was the name of his family. The Jews, after their manner, say, that it was the name of his father; and then they add this their common gloss, that Elkos himself was a Prophet: for when the name of a Prophet's father is mentioned, they hold that he whose name is given was also a Prophet. But these are mere trifles: and we have often seen how great is their readiness to invent fables. Then the termination of the word leads us to think that it was, on the contrary, the proper name of a place; and Jerome tells us that there was in his time a small village of this name in the tribe of Simon. We must therefore understand, that Nahum arose from that town, and was therefore called "the Elkoshite." Let us now proceed -Nahum 1:2 2. God is jealous, and the Lord revenges; the Lord revenges, and is furious; the Lord will take vengeance on his adversaries, and he revenges wrath for his enemies. Nahum begins with the nature of God, that what he afterwards subjoins respecting the destruction of Nineveh might be weightier, and produce a greater impression on the hearers. The preface is general, but the Prophet afterwards applies it to a special purpose. If he had only spoken of what God is, it would have been frigid at least it would have been less efficacious; but when he connects both together, then his doctrine carries its own force and power. We now apprehend the design of the Prophet. He might indeed have spoken of the fall of the city Nineveh: but if he had referred to this abruptly, profane men might have regarded him with disdain; and even the Israelites would have been perhaps less affected. This is the reason why he shows, in a general way, what sort of Being God is. And he takes his words from Moses; and the Prophets tend to borrow from him their doctrine: and it is from that most memorable vision, when God appeared to Moses after the breaking of the tables. I have therefore no doubt but that Nahum had taken from Exodus 34 what we read here: he does not, indeed, give literally what is found there; but it is sufficiently evident that he paints, as it were, to the life, the image of God, by which his nature may be seen. He says first, that God is jealous; (amulus -- emulous); for the verb qn', kona, means to irritate, and also to emulate, and to envy. When God is said to be qnv', konua, the Greeks render it jealous, zeloten, and the Latins, emulous, (amulatorem). But it properly signifies, that God cannot bear injuries or wrongs. Though God then for a time connives at the wickedness of men? He will yet be the defender of his own glory. He calls him afterwards the avenger, and he repeats this three times, Jehovah avenges, Jehovah avenges and possesses wrath, he will avenge. When he says that God keeps for his enemies, he means that vengeance is reserved for the unbelieving and the despisers of God. There is the same mode of speaking in use among us, Je lui garde, et il la garde a ses ennemis. This phrase, in our language, shows what the Prophet means here by saying that God keeps for his enemies. And this awful description of God is to be applied to the present case, for he says that he proclaims war against the Ninevites, because they had unjustly distressed the Church of God: it is for this reason that he says, that God is jealous, that God is an avenger; and he confirms this three times, that the Israelites might feel assured that this calamity was seriously announced; for had not this representation been set before them, they might have thus reasoned with themselves, -- "We are indeed cruelly harassed by our enemies; but who can think that God cares anything for our miseries, since he allows them so long to be unavenged?" It was therefore necessary that the Prophet should obviate such thoughts, as he does here. We now more fully understand why he begins in a language so vehement, and calls God a jealous God, and an avenger. He afterwards adds, that God possesses wrath I do not take chmh, cheme, simply for wrath, but the passion of wrath. We ought not indeed to suppose, as it has been often observed, that our passions belong to God; for he remains ever like himself. But yet God is said to be for a time angry, and forever towards the reprobate, for he is our and their Judge. Here, then, when the Prophet says, that God is the Lord of wrath, or that he possesses wrath, he means that he is armed with vengeance and that, though he connives at the sins of men, he is not yet indifferent, nor even delays because he is without power, or because he is idle and careless, but that he retains wraths as he afterwards repeats the same thing, He keeps for his enemies. In short, by these forms of speaking the Prophet intimates that God is not to be rashly judged of on account of his delay, when he does not immediately execute His judgments; for he waits for the seasonable opportunity. But, in the meantime there is no reason for us to think that he forgets his office when he suspends punishment, or for a season spares the ungodly. When, therefore, God does not hasten so very quickly, there is no ground for us to think that he is indifferent, because he delays his wrath, or retains it, as we have already said; for it is the same thing to retain wrath, as to be the Lord of wrath, and to possess it. It follows -Nahum 1:3 3. The Lord is slow to anger, and great in power, and will not at all acquit the wicked: the Lord hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet. The Prophet goes on with the same subject; and still longer is the preface respecting the nature of God, which however is to be applied, as I have said, to the special objects which hereafter he will state. He says here that God is slow to wrath. Though this saying is taken also from Moses yet the Prophet speaks here for the purpose of anticipating an objection; for he obviates the audacity of the ungodly who daringly derided God, when any evil was denounced on them, -- Where is the mercy of God? Can God divest himself of his kindness? He cannot deny himself. Thus profane men, under the pretense of honoring God, cast on him the most atrocious slander, for they deprive him of his own power and office: and there is no doubt but that this was commonly done by many of the ungodly in the age of our Prophet. Hence he anticipates this objection, and concedes that God is slow to wrath. There is then a concession here; but at the same time he says that God is great in strength, and this he says, that the ungodly may not flatter and deceive themselves, when they hear these high attributes given to God, that he is patient, slow to wrath, merciful, full of kindness. "Let them," he says, "at the same time remember the greatness of God's power that they may not think that they have to do with a child." We now then see the design of the Prophet: for this declaration -- that God hastens not suddenly to wrath, but patiently defers and suspends the punishment which the ungodly deserve. This declaration would not have harmonized with the present argument, had not the Prophet introduced it by way of concession; as though he said, -"I see that the world everywhere trifle with God, and that the ungodly delude themselves with such Sophistries, that they reject all threatening. I indeed allow that God is ready to pardon, and that he descends not to wrath, except when he is constrained by extreme necessity: all this is indeed true; but yet know, that God is armed with his own power: escape then shall none of those who allow themselves the liberty of abusing his patience, notwithstanding the insolence they manifest towards him." He now adds, By clearing he will not clear. Some translate, "The innocent, he will not render innocent." But the real meaning of this sentence is the same with that in Exodus 34; and what Moses meant was, that God is irreconcilable to the impenitent. It has another meaning at the end of Joel 3, where it is said, I will cleanse the blood which I have not cleansed.' On that text interpreters differ; because they regard not the change in the tense of the verb; for God means that he would cleanse the filth and defilements of his Church, which he had not previously cleansed. But Moses means, that God deals strictly with sinners, so as to remit no punishment. By clearing then I will not clear; that is, God will rigidly demand an account of all the actions of men; and as there is nothing hid from him, so everything done wickedly by men must come forth, when God ascends his tribunal; he will not clear by clearing, but will rigidly execute his judgment. There seems to be some inconsistency in saying, -- that God is reconcilable and ready to pardon, -- and yet that by clearing he will not clear. But the aspect of things is different. We have already stated what the Prophet had in view: for inasmuch as the ungodly ever promise impunity to themselves, and in this confidence petulantly deride God himself, the Prophet answers them, and declares, that there was no reason why they thus abused God's forbearance, for he says, By clearing he will not clear, that is, the reprobate: for our salvation consists in a free remission of sins; and whence comes our righteousness, but from the imputation of God, and from this -- that our sins are buried in oblivion? Yes, our whole clearing depends on the mercy of God. But God then exercises also his judgment, and by clearing he clears, when he remits to the faithful their sins; for the faithful by repentance anticipate his judgment; and he searches their hearts, that he may clear them. For what is repentance but condemnation, which yet turns out to be the means of salvation? As then God absolves none except the condemned, our Prophet here rightly declares, that by clearing he will not clears that is, he will not remit their sins, except he tries them and discharges the office of a judge; in short, that no sin is remitted by God which he does not first condemn. But with regard to the reprobate, who are wholly obstinate in their wickedness, the Prophet justly declares this to them, -- that they have no hope of pardon, as they perversely adhere to their own devices, and think that they can escape the hand of God: the Prophet tells them that they are deceived, for God passes by nothing, and will not blot out one sin, until all be brought to mind. He afterwards says, that the way of God is in the whirlwind and the tempest; that is, that God, as soon as he shows himself, disturbs the whole atmosphere, and excites storms and tempests: and this must be applied to the subject in hand; for the appearance of God is in other places described as lovely and gracious: no, what else but the

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sight of God exhilarated the faithful? As soon as God turns away his face, they must necessarily be immersed in dreadful darkness, and be surrounded with horrible terrors. Why then does the Prophet say here, that the way of God is in the whirlwind and storms? Even because his discourse is addressed to the ungodly, or to the despisers of God himself, as in Psalm 18; where we see him described as being very terrible, -- that clouds and darkness are around him, that he moves the whole earth, that he thunders on every side, that he emits smoke frown his nostrils, and that he fills the whole world with fire and burning. For what purpose was this done? Because David's object was to set forth the judgments of God, which he had executed on the ungodly. So it is in this place; for Nahum speaks of the future vengeance, which was then close to the Assyrians; therefore he says, The way of God is in the whirlwind and tempest; that is, when God goes forth, whirlwinds and tempests are excited by his presence, and the whole world is put in confusion. He adds, that the clouds are the dust of his feet. When any one with his feet only moves the dust within a small space, some dread is produced: but God moves the dust, not only in one place, -- what then? He obscures, and thus covers the whole heaven, The clouds then are the dust of his feet. We now apprehend the whole meaning of the Prophet, and the purpose for which this description is given. Of the same import is what follows -Nahum 1:4 4. He rebukes the sea, and makes it dry, and dries up all the rivers: Bashan languishes, and Carmel, and the flower of Lebanon languishes. Nahum continues his discourse, -- that God, in giving proof of his displeasure, would disturb the sea or make it dry. There may be here an allusion to the history, described by Moses; for the Prophets, in promising God's assistance to his people, often remind them how God in a miraculous manner brought up their fathers from Egypt. As then the passage through the Red Sea was in high repute among the Jews, it may be that the Prophet alluded to that event, (Exodus 14:22.) But another view seems to me more probable. We indeed know how impetuous an element is that of the sea; and hence in Jeremiah 5, God, intending to set forth his own power, says, that it is in his power to calm the raging of the sea, than which nothing is more impetuous or more violent. In the same manner also is the majesty of God described in Job 28. The meaning of this place, I think, is the same, -- that God by his chiding makes the sea dry, and that he can dry up the rivers That the prophet connects rivers with the sea, confirms what I have just said, -- that the passage through the Red Sea is not here referred to; but that the object is to show in general how great is God's power in governing the whole world. To the same purpose is what he adds, Bashan shall be weakened, and Carmel, and the branch of Lebanon shall be weakened, or destroyed. By these words he intimates, that there is nothing so magnificent in the world, which God changes not, when he gives proofs of his displeasure; as it is said in Psalm 104, “Send forth your Spirit, and they shall be renewed;” and again, “Take away your Spirit,' or remove it, and all things will return to the dust;' yea, into nothing. So also Nahum says in this place, "As soon as God shows his wrath, the rivers will dry up, the sea itself will become dry, and then the flowers will fade and the grass will wither;" that is, though the earth be wonderfully ornamented and replenished, yet all things will be reduced to solitude and desolation whenever God is angry. And he afterwards adds -Nahum 1:5 5. The mountains quake at him, and the hills melt, and the earth is burned at his presence, yes, the world, and all that dwell therein. Nahum continues still on the same subject, -- that when God ascended his tribunal and appeared as the Judge of the world, he would not only shake all the elements, but would also constrain them to change their nature. For what can be less consonant to nature than for mountains to tremble, and for hills to be dissolved or to melt? This is stranger than what we can comprehend. But the Prophet intimates that the mountains cannot continue in their own strength, but as far as they are sustained by the favor of God. As soon, then, as God is angry, the mountains melt like snow, and flow away like water. And all these things are to be applied to this purpose, and are designed for this end, -- that the wicked might not daringly despise the threatening of God, nor think that they could, through his forbearance, escape the punishment which they deserved: for he will be their Judge, however he may spare them; and though God is ready to pardon, whenever men hate themselves on account of their sins, and seriously repent; he will be yet irreconcilable to all the reprobate and the perverse. The mountains, then, before him tremble, and the hills dissolve or melt. This useful instruction may be gathered from these words, that the world cannot for a moment stand, except as it is sustained by the favor and goodness of God; for we see what would immediately be, as soon as God manifests the signals of his judgment. Since the very solidity of mountains would be as snow or wax, what would become of miserable men, who are like a shadow or an apparition? They would then vanish away as soon as God manifested his wrath against them, as it is so in Psalm 39 that men pass away like a shadow. This comparison ought ever to be remembered by us whenever a forgetfulness of God begins to creep over us, that we may not excite his wrath by self-complacencies, than which there is nothing more pernicious. Burned, then shall be the earth, and the world, and all who dwell on it. Prayer. Grant, Almighty God, that as you set before us here as in a mirror how dreadful your wrath is, we may be humbled before you, and of our own selves cast ourselves down, that we may not be laid prostrate by your awful power, -- O grant, that we may by this instruction be really prepared for repentance, and so avoid that punishment which we daily deserve through our transgressions, that in the meantime we may be also transformed into the image of your Son, and put off all our depraved lusts, and be cleansed from our vices, until we shall at length appear in confidence before you, and be gathered among your children, that we may enjoy the eternal inheritance of your heavenly kingdom, which has been obtained for us by the blood of your Son. Amen. Lecture One Hundredth Nahum 1:6 6. Who can stand before his indignation? And who can abide in the fierceness of his anger? His fury is poured out like fire, and the rocks are thrown down by him. The Prophet shows here why he gave in the part noticed in the last lecture, such an awful description of God; it was that men might know, that when they shall come before his tribunal, no one will be able to stand unless supported by his favor. Of the Prophet's main object we have sufficiently spoken, nor is it necessary to repeat here what has been stated. It is enough to bear this in mind, -- that as the enemies of the Church relied on their power; and daringly and immoderately raged against it, the judgment of God is here set before them, that they might understand that an account was to be rendered to him whose presence they were not able to bear. But the question has more force than if the Prophet had simply said, that the whole world could not stand before God: for he assumes the character of one adjuring. After having shown how terrible God is, he exclaims, Who shall stand before his indignation? And who shall be able to bear his wrath? For his indignation, he says, is poured forth as fire. The Hebrew interpreters have here toiled in vain: as the verb ntk, nutae, means to pour forth it seems to them an inconsistent expression, that the wrath of God should be poured forth as fire; for this would be more suitably said of some metal than of fire. But to be poured forth here is nothing else than to be scattered far and wide. Poured forth then is thy wrath as fire; that is, it advances every moment, as when a fire seizes a whole forest; and when it grows strong, we know how great is its violence, and how suddenly it spreads here and there. But if a different meaning be preferred, I do not much object to it, "His wrath, which is like fire, is poured out." Some think that the Prophet alludes to lightning, which, as it were, melt through the air, at least as they appear to us. But as the meaning of the Prophet is sufficiently evident, there is no need of anxiously inquiring how fire is poured out: for I have already mentioned, that the Prophet means no other thing than the wrath of God spreads itself, so that it immediately takes hold, not only of one city but also of the widest regions and of the whole world, and is therefore like fire, for it passes through here and there, and that suddenly. He then says, that rocks are also broken or dissolved before him. We must be aware how great our brittleness is. Since there is no hardness which melts not before God, how can men, who flow away of themselves like water, be so daring as to set themselves up against him? We hence see that the madness of men is here rebuked, who, trusting in their own strength, dare to contend even with God, because they forget their own frailty. This is the import of the whole. It now follows -Nahum 1:7 7. The Lord is good, a strong hold in the day of trouble; and he knows them that trust in him. The Prophet expresses more clearly here what we referred to in our last lecture, -- that God is hard and severe toward refractory men, and that he is merciful and kind to the teachable and the obedient, -- not that God changes his nature, or that like Proteus he puts on various forms; but because he treats men according to their disposition. As then the Prophet has hitherto taught us, that God's wrath cannot be sustained by mortals; so now, that no one might complain of extreme rigor, he, on the other hand, shows that God favors what is right and just, that he is gentle and mild to the meek, and therefore ready to bring help to the faithful, and that he leaves none of those who trust in him destitute of his aid.

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First, by saying that God is good, he turns aside whatever might be objected on the ground of extreme severity. There is indeed nothing more peculiar to God than goodness. Now when he is so severe, that the very mention of his name terrifies the whole world, he seems to be in a manner different from himself. Hence the Prophet now shows that whatever he had hitherto said of the dreadful judgment of God, is not inconsistent with his goodness. Though God then is armed with vengeance against his enemies he yet ceases not to be like himself, nor does he forget his goodness. But the Prophet does here also more fully confirm the Israelites and the Jews in the belief that God is not only terrible to the ungodly, but that, as he has promised to be the guardian of his Church, he would also succor the faithful, and in time alleviate their miseries. Good then is Jehovah; and it is added for help. The intention of the Prophet may be hence more clearly understood, when he says that he is for strength in the day of distress; as though he said, -- "God is ever ready to bring help to his people:" And he adds, in the day of distress, that the faithful may not think that they are rejected, when God tries their patience by adversities. How much so ever then God may subject his people to the cross and to troubles, he still succors them in their distress. He lastly adds, He knows them who hope in him. This to know, is no other thing than not to neglect them. Hence God is said to know them who hope in him, because he always watches over them, and takes care of their safety: in short, this knowledge is nothing else but the care of God, or his providence in preserving the faithful. The Prophet, at the same time, distinguishes the godly and sincere worshipers of God from hypocrites: when God leaves many destitute who profess to believe in him, he justly withholds from them his favor, for they do not from the heart call on him or seek him. We now then understand the Prophet's meaning. He shows, on the one hand, that God is armed with power to avenge his enemies; And, on the other, he shows that God, as he has promised, is a faithful guardian of his Church. How is this proved? He sets before us what God is, that he is good; and then adds, that he is prepared to bring help. But he does not in vain mention this particular, -- that he takes care of the faithful, who truly, and from the heart, hope in him; it is done, that they may understand that they are not neglected by God, and also that hypocrites may know that they are not assisted, because their profession is nothing else but dissimulation, for they hope not sincerely in God, however they may falsely boast of his name. It now follows -Nahum 1:8 8. But with an overrunning flood he will make an utter end of the place thereof, and darkness shall pursue his enemies. The Prophet goes on with the same subject, -- that God can easily preserve his people, for he is armed with power sufficient to overcome the whole world. But the Prophet now includes the two things which have been mentioned: Having spoken in general of God's wrath, and of his goodness towards the faithful, he now applies his doctrine to the consolation of his chosen people. It is then a special application of his doctrine, when he says, By inundation, he, passing through, will make a consummation in her place. There is a twofold interpretation of this verse. Some make this distinction, -- that God, as it were, in passing through, would consume the land of Israel and Judah, but that perpetual darkness would rest on his enemies. Hence they think, that the distress of the chosen people is distinguished from the overthrow of the kingdom of Asshur, for God would only for a time punish his own people, while he would give up profane and reprobate men to endless destruction. Then, by passing through, must be understood, according to these interpreters, a temporary distress or punishment; and by darkness, eternal ruin, or, so to speak, irreparable calamities. But the Prophet, I doubt not, in one connected sentence, denounces ultimate ruin on the Assyrians. By inundation, then, he, in passing, will make a consummation in her place; that is, God will suddenly overwhelm the Assyrian, as though a deluge should rise to cover the whole earth. He intimates, that God would not punish the Assyrians by degrees, as men sometimes do, who proceed step by step to avenge themselves, but suddenly. God, he says, will of a sudden thunder against the Assyrians, as when a deluge comes over a land. Hence this passing of God is opposed to long or slow progress; as though he said -- "As soon as God's wrath shall break forth or come upon the Assyrians, it will be all over, for a consummation will immediately follow: by inundation, he, passing through, will make a consummation in her place." By place he means the ground; as though he had said that God would not only destroy the face of the land, but would also destroy the very grounds and utterly demolish it. A feminine pronoun is here added, because he speaks of the kingdom or nation, as it is usual in Hebrew. But it ought especially to be noticed that the Prophet threatens the Assyrians, that God would entirely subvert them, that he would not only demolish the surface, as, when fire or waters destroy houses, but that the Lord would reduce to nothing the land itself, even the very ground. He adds, And pursue his enemies shall darkness He has designated the Assyrians only by a pronoun, as the Hebrews are wont to do; for they set down a pronoun relative or demonstrative, and it is uncertain of whom they speak; but they afterwards explain themselves. So does the Prophet in this place; for he directs his discourse to the Israelites and the Jews, and he begins by announcing God's vengeance on Nineveh and its monarchy; but now he speaks as of a thing sufficiently known and adds, Pursue shall darkness the enemies of God By this second clause he intimates that the ruin of that kingdom would be perpetual. As then he had said that its destruction would be sudden, as God would, as it were, in a moment destroy the whole land; so now he cuts off from them every hope, that they might not think that they could within a while gather strength and rise again as it is the case with the wicked, whoever contend against God. The Prophet then shows that evil which God would bring on them would be without remedy. Some render the verb yrrph, iredaph, transitively in this form, "He will pursue his enemies by darkness:" but as to the meaning of the Prophet there is but little or no difference; I therefore leave the point undecided. On the subject itself there is nothing ambiguous; the import of what is said is, -- that God would, by a sudden inundation, destroy his enemies, -- and that he would destroy them without affording any hope of restoration, for perpetual darkness would follow that sudden deluge. He afterwards adds -Nahum 1:9 9. What do you imagine against the Lord? He will make an utter end: affliction shall not rise up the second time. Some interpreters so consider this verse also, as though the Prophet had said, that the calamity of the chosen people would not be a destruction, as God would observe some moderation and keep within certain limits. The unbelieving, we know, immediately exult, whenever the children of God are oppressed by adverse things, as though it were all over with the Church. Hence the Prophet here, according to these interpreters, meets and checks this sort of petulance, What imagine you against God? He will indeed afflict his Church, but he will not repeat her troubles, for he will be satisfied with one affliction. They also think that the kingdom of Judah is here compared with the kingdom of Israel: for the kingdom of Israel had been twice afflicted: for, first, four tribes had been led away, and then the whole kingdom had been overturned. As then one calamity had been inflicted by Shalmanezar, and another by Tiglathpilezar, they suppose that there is here an implied comparison, as though the Prophet said, "God will spare the kingdom of Judah, and will not repeat his vengeance, as it happened to the kingdom of Israel." But this meaning is forced and too far-fetched. The Prophet then, I doubt not, continues here his discourse, and denounces perpetual ruin on the enemies of the Church. He says first, What imagine ye against Jehovah? He exults over the Assyrians, because they thought that they had to do only with mortals, and also with a mean people, and now worn out by many misfortunes. For we know that the kingdom of Judah had been weakened by many wars before the Assyrians made an irruption into the land: they had suffered two severe and grievous attacks from their neighbors, the king of Israel and the king of Syria; for then it was that they made the Assyrians their confederates. When therefore the Assyrians came against Judea, they thought that they would have no trouble in obtaining victory, as they engaged in war with an insignificant people, and as we have said, worn out by evils. But the Prophet shows here that the war was with the living God, and not with men, as they falsely thought. What then imagine you against Jehovah? As though he said, "Know ye not that this people are under the care and protection of God? Ye cannot then attack the kingdom of Judah without having God as your opponent. As it is certain that this people are defended by a divine power, there is no reason for you to think that you will be victorious." At the same time, I know not why the Prophet's words should be confined to the tribe of Judah, since the purpose was to comfort the Israelites as well as the Jews. Now this is a very useful doctrine; for the Prophet teaches us in general, that the ungodly, whenever they harass the Church, not only do wrong to men, but also fight with God himself; for he so connects us with himself, that all who hurt us touch the apple of his eye, as he declares in another place, (Zechariah 2:8.) We may then gather invaluable comfort from these words; for we can fully and boldly set up this shield against our enemies, -- that they devise their counsels, and make efforts against God, and assail him; for he takes us under his protection for this end, that whenever we are injured, he may stand in the middle as our defender. This is one thing. Now in the second clause he adds, that he will make a complete end, Rise up again shall not distress; that is, God is able to reduce you to nothing, so that there will be no need to assail you the second time. This passage, we know, has been turned to this meaning, -- that God does not punish men twice nor exceed moderation in his wrath: but this is wholly foreign to the mind of the Prophet. I have also said already that I do not approve of what others have said, who apply this passage to the

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Church and especially to the kingdom of Judah. For I thus simply interpret the words of the Prophet, -- that God can with one onset, when it seems good to him, so destroy his enemies, that there will be no need of striving with them the second time: Il n'y faudra plus retourner, as we say in our language. God then will make a full end; that is, he will be able in one moment to demolish his enemies and the ruin will be complete, that is, the wasting will be entire. There will be no distress again or the second time; for it will be all over with the enemies of God; not that God observes always the same rule when he punishes his enemies, nor does Nahum here prescribe any general rule; but he simply means, that God, whenever it pleases him, instantly destroys his enemies. He afterwards adds – Nahum 1:10 10. For while they be folded together as thorns, and while they are drunken as drunkards, they shall be devoured as stubble fully dry. He goes on with this same subject, -- that Gods when he pleases to exercise his power, can, with no difficulty, consume his enemies: for the similitude, which is here added, means this, -- that nothing is safe from God's vengeance; for by perplexed thorns he understands things difficult to be handled. When thorns are entangled, we dare not, with the ends of our fingers, to touch their extreme parts; for wherever we put our hands, thorns meet and prick us. As then pricking from entangled thorns make us afraid, so none of us dare to come nigh them. Hence the Prophet says, they who are as entangled thorns; that is "However thorny ye may be, however full of poison, full of fury, full of wickedness, full of frauds, full of cruelty, ye may be, still the Lord can with one fire consume you, and consume you without any difficulty." They were then as entangled thorns. And then, as drunken by their own drinking. If we read so, the meaning is, -- God or God's wrath will come upon you as on drunker men; who, though they exult in their own intemperance, are yet enervated, and are not fit for fighting, for they have weakened their strength by extreme drinking. There seems indeed to be much vigor in a drunken man, for he swaggers immoderately and foams out much rage; but yet he may be cast down by a finger; and even a child can easily overcome a drunken person. It is therefore an apt similitude, -- that God would manage the Assyrians as the drunken are wont to be managed; for the more audacity there is in drunken men, the easier they are brought under; for as they perceive no danger, and are, as it were, stupefied, so they run headlong with greater impetuosity. "In like manners" he says, "extreme satiety will be the cause of your ruin, when I shall attack you. Ye are indeed very violent; but all this your fury is altogether drunkenness: Come, he says, to you shall the vengeance of God as to those drunken with their own drinking. Some render the last words, "To the drunken according to their drinking;" and this sense also is admissible; but as the Prophet's meaning is still the same, I do not contend about words. Others indeed give to the Prophet's words a different sense: but I doubt not but that he derides here that haughtiness by which the Assyrians were swollen, and compares it to drunkenness; as though he said, "Ye are indeed more than enough inflated and hence all tremble at your strength; but this your excess rather debilitates and weakens your powers. When God then shall undertake to destroy you as drunken men, your insolence will avail you nothing; but, on the contrary, it will be the cause of your ruin as ye offer yourselves of your own accord; and the Lord will easily cast you down, as when one, by pushing a drunken man, immediately throws him on the ground." And these comparisons ought to be carefully observed by us: for when there seems to be no probability of our enemies being destroyed, God can with one spark easily consume them. How so? For as fire consumes thorns entangled together, which no man dares to touch, so God can with one spark destroy all the wicked, however united together they may be. And the other comparison affords us also no small consolation; for when our enemies are insolent, and throw out high swelling words, and seem to frighten and to shake the whole world with their threatening, their excess is like drunkenness; there is no strength within; they are frantic but not strong, as is the case with all drunken men. And he says, They shall be devoured as stubble of full dryness ml', mela, means not only to be full, but also to be perfect or complete. Others render the words, "As stubble full of dryness," but the sense is the same. He therefore intimates, that there would be nothing to prevent God from consuming the enemies of his Church; for he would make dry their whole vigor, so that they would differ nothing from stubble, and that very dry, which is in such a state, that it will easily take fire. It follows -Nahum 1:11 11. There is one come out of you that imagines evil against the Lord, a wicked counsellor. The Prophet now shows why God was so exceedingly displeased with the Assyrians, and that was, because he would, as a protector of his Church, defend the distressed against those who unjustly oppressed them. The Prophet then designed here to give the Jews a firm hope, so that they might know that God had a care for their safety; for if he had only threatened the Assyrians without expressing the reason, of what avail could this have been to the Jews? It is indeed gratifying and pleasing when we see our enemies destroyed; but this would be a cold and barren comfort, except we were persuaded that it is done by God's judgment, because he loves us, because he would defend us, having embraced us with paternal love; but when we know this, we then triumph even when in extreme evils. We are indeed certain of our salvation, when God testifies, and really proves also, that he is not only propitious to us, but that our salvation is an object of his care. This is the Prophet's design when he thus addresses Nineveh. From you has gone forth a devisor of evil against Jehovah, an impious adviser. The manner of speaking is much more emphatically, when he says, that the Assyrians consulted against God, than if he had said, that they had consulted against the Jews, or consulted against the chosen people of God. But though this was said of the Jews, let us yet remember that it belongs also to us. The Prophet confirms the doctrine which I lately alluded to, that whenever the ungodly cause trouble to us, they carry on war with God himself, that whenever they devise any evil against us, they run headlong against him. For God sets up himself as a shield, and declares, that he will protect under the shadow of his wings all those who commit themselves to his protection. If we then lie hid under the guardianship of God, and flee to him in all our adversities, and while patiently enduring all wrongs, implore his protection and help, whosoever then will rise up against us will have God as his enemy. Why so? Because he consults against him. And this reason shows, that whatever the Prophet has hitherto said against the Assyrians ought to be extended indiscriminately to all the enemies of the Church. For why did God threaten the Assyrians with a sudden inundation and with perpetual darkness? The reason is here subjoined, -- because they consulted against him and his Church. The same thing then will also happen to our enemies, provided we remain quiet, as it has been said, under the protection of God. But when he says that he had gone forth from that city who contrived evil against Jehovah, -- this ought not to be confined to Sennacherib, but must rather be viewed as common to all the Assyrians; as though he said, "You produces the fruit which you shall eat; for from you will arise the cause of your ruin. There is no reason for you to expostulate with God, as though he cruelly raged against you; for from you has gone forth he who devised evil against Jehovah: you reap now the reward worthy of your bringing forth; for where have originated counsels against the Church of God, except in your own bosom, and in your own bowels? The evil then which has proceeded from you shall return on your own head." He then adds, An impious consulter, or counselor, vlyl yvph, ivots beliol. Respecting the word vlyl, beliol, the Hebrews themselves are not agreed. There are those who suppose it to be a compound word, vl yl, It profits not; and they think that it is applied to designate things of naught as well as men of naught. There are others who, like Jerome, render it, Without a yoke, but without reason. Then Beliol, is properly a vain thing, which is wholly unsubstantial; and so it designates a man in whom there is no integrity. It is also applied to all the wicked, and to their crimes: hence a thing or work of Belial is said to be any heinous sin or a detestable crime; and the man who acts perversely and wickedly is called Belial. And Paul takes Belial simply for the very gravity of Satan, and of all the wicked; for he opposes Belial to Christ, (2 Corinthians 6:15.) We now then understand the meaning of the Prophet to be this, -- that God denounces war on the Assyrians, because they made war unjustly on his people, and consulted not only against the Jews, but also against God, who had taken them, as it has been stated, under his own keeping and protection. It follows Nahum 1:12 12. Thus says the Lord; Though they be quiet, and likewise many, yet thus shall they be cut down, when he shall pass through. Though I have afflicted you, I will afflict you no more. The Prophet pursues here the same subject; but expresses more clearly what might have been doubtful, -- that whatever strength there might be in the Assyrians, it could not resist the coming of God's vengeance. For so says Jehovah, Though they be quiet and also strong, etc. I cannot now finish this subject, but will only say this, -- The Prophet intimates that though Nineveh promised to itself a tranquil state, because it was well fortified, and had a wide and large extent of empire, yet this thy peace, he says, or this thy confidence and

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security, shall not be an impediment, that the hand of God should not be extended to thee. Though, then, they be many or strong etc.; for we can render rvym, rebim, strong as well as many; but either would suit this place; for we understand the Prophet's meaning to be, that all God's enemies would be cut off, however secure they might be, while depending on their own strength and fortresses. The rest to-morrow. Prayer. Grant, Almighty God, that inasmuch as you sees your enemies at this day raging with cruel, yea, with diabolic fury against your Church, we may find you to be the same as the faithful in all former ages had found you, even a defender of the safety of those who truly, and with a sincere heart, called on you, and sought you in extreme necessity; and do you, at this day, stretch forth your hand, and so restrain the fury which you sees is against all your servants and your children, that the wicked may at length really find, even to their ruin, that they fight not with miserable mortals, disheartened and without defense, but with your ineffable power, that they may be confounded, though not ashamed, and that, however they may glamour against you and your invincible hand, they may yet become an example and a manifest evidence, that you are not only faithful in your promises, but also armed with power, by which you can execute whatsoever you have promised respecting the preservation of your Church, until you at length gathers us into that blessed rest, which has been provided for us by the blood of your Son. Amen. Lecture One Hundred and First We stated yesterday what the Prophet meant by these words, that though the Assyrians were quiet and many, they would yet be suddenly cut off by the Lord. He clearly intimates, that the wicked are never so fortified by their own forces or by the help of others, but that the Lord can, without any difficulty, destroy them. As to the words, some connect the particle kn, can with what he had said, "Though they be quiet," and give this version, "Though they be quiet and in like manner many, that is, though they be secure, thinking themselves safe from all danger, and so also trust in their own number, yet they shall be removed." But the repetition of kn in Hebrew is common; and the sentence may be thus explained, Though they be quiet, and how many so ever they may be, yet thus shall they be removed. vkn vkn, ucan ucan, that is, "As they are many, so also the many shall be destroyed." With regard to the verb gvzguz, (but some, though not correctly, derive it from gzz, gezaz,) I take it in the sense of removing from the middle, of destroying: it properly means in Hebrew to remove to a distance, though almost all interpreters render it, "They are shorn," which ought rather to be, "They shall be shorn:" and both the verbs, gvz, guz as well as gzz, gizaz, mean to clip or shear: but as the other sense suits the form of the Prophet's discourse better, I hesitate not thus to render it, "They shall be taken away," or destroyed. What the Prophet next adds, vvr, uober, and he shall pass, is applied by some to the angel, by whom the army of Sennacherib was destroyed. Others think that a temporary pestilence is meant; as though he had said, that it would only pass through. But the Prophet seems to refer to a former clause, where he said, that God would suddenly destroy the Assyrians as it were with a sudden and unexpected deluge. This, then, is the most suitable meaning, that however much the Assyrians excelled in number of men and in strength, they would yet be suddenly destroyed; for the Lord would pass through, that is, the Lord would by one onset reduce them to nothing. Then it follows, Though (and, literally) I have afflicted you, yet afflict you will I no more. But this sentence must be thus rendered, Though you have I afflicted, I will not afflict you anymore.' The Prophet meets a doubt, which might have laid hold on the perplexed minds of the faithful; for they saw that God had been hitherto angry with them. They might then have succumbed under their griefs had it not been added, that they had indeed been afflicted for a time, but that God would now put an end to his severity, for he would no longer afflict them. It is indeed certain, that they were often afflicted afterwards; but this ought to be confined to what the Assyrians had done; for we know that our Prophet directed his predictions chiefly against that monarchy: and then the monarchy of Babylon succeeded; but it was necessary that Nineveh should be first subverted, and that the government should be transferred to the Chaldeans, that the Israelites as well as the Jews might know, that that monarchy had been overthrown, because it rebelled against God himself by distressing his own people. We now then perceive the intention of the Prophet: after having threatened the Assyrians, he now turns his discourse to the Israelites, Though I have afflicted you, I will no more afflict you; that is, There is no reason for the faithful to despond, because they have been hitherto severely treated by God; let them on the contrary remembers that these scourges are temporary, and that God's displeasure with his elect people and his Church is such that he observes moderation; for this must ever be fulfilled, -In the moment of mine indignation I smote you; but I will show you perpetual mercies,' (Isaiah 54:8.) This promise has been once given to the Church; and it is now in force, and will be in force to the end of the world. Thus we see that the Prophet obviated a doubt, lest the faithful should think that there was no hope for them, because they had found God so severe towards them; for he says that God was satisfied with the punishment which he had inflicted and that he would no longer afflict his people. It follows -Nahum 1:13 13. For now will I break his yoke from off you, and will burst your bonds in sunder. He confirms what the former verse contains, -- that God would now cease from his rigor; for he says, that the deliverance of this chosen people was nigh, when God would break down and reduce to nothing the tyranny of that empire. This verse clearly shows, that a clause in the preceding verse ought not to be so restricted as it is by some interpreters, who regard it as having been said of the slaughter of the army of Sennacherib. But the Prophet addresses here in common both the Israelites and the Jews, as it is evident from the context; and this verse also sufficiently proves, the Prophet does not speak of the Jews only; for they had not been so subdued by the Assyrians as the Israelites had been. I indeed allow that they became tributaries; for when they had broken their covenant, the Assyrian, after having conquered the kingdom of Israel and the kingdom of Syria, extended his arms at length to Judea. It is then certain, that they had been in some measure under the yoke; but it was not so hard a servitude that the words of the Prophet could be applied to it. I therefore take the expression generally, that God would free from the tyranny of Nineveh his own people, both the Israelites and the Jews. If anyone objects and says, that the Israelites were never delivered. This indeed is true; but as to Nineveh, they were delivered when the empire was transferred to the Chaldeans, and Babylon became the seat of the empire. We now then see, that the meaning of our Prophet is simply this, -- that though God by the Assyrians chastised his people, he yet did not forget his covenant, for the Assyrians were punished. It was then sufficient for his purpose to say that the Jews as well as the Israelites were no longer under the yoke of Nineveh, how much so ever they might have afterwards suffered under other tyrants. And what is said about the yoke being broken, belongs also in some measure to the Jews; for when we extend this to both, the Israelites and also the Jews, it would not be unsuitable to say, that they were both under the yoke and bound with chains. For though the servitude of Israel was hard, yet the Jews had also been deprived of their liberty. It is then right that this which is said should be taken generally, I will now break his yoke from thee, and thy bonds will I burst. Now this verse teaches us, that the people were not so subdued by the tyranny of their enemies, but that their deliverance was always in the hand and power of God. For how came it, that the Assyrians prevailed against the Israelites, and then subjugated the Jews, except that they were as a rod in the hand of God? So Isaiah teaches us in the tenth chapter. Though they armed themselves, they were yet but as the weapons and arms of God, for they could not have made any movement, except the Lord had turned their course, wherever he pleased, as when one throws a javelin or a dart with his hand. It follows -Nahum 1:14 14. And the LORD hath given a commandment concerning you, that no more of your name be sown: out of the house of your gods will I cut off the graven image and the molten image: I will make your grave; for you are vile. Nahum explains more clearly, and without a figure, what he had previously said of darkness, -- that the kingdom of Nineveh would be so overturned, that it could never recruit its strength and return again to its pristine state. He indeed addresses the king himself, but under his person he includes no doubt the whole kingdom. Commanded then has Jehovah, he says, respecting you, let there not be sown of your name; that is, God has so decreed, that the memory of your name shall not survive: for to sow from the name of one, is to extend his fame. When, therefore, God entirely exterminates a race from the world, or when he obliterates a nation, he is said to command that there should not be sown of such a name; that is, that there should be no propagation of that name. In short, our Prophet denounces on the Assyrians a ruin, from which they were never to rise again. And when such a command is ascribed to God, it means, that by the sole bidding of God both nations and kingdoms are propagated, and are also abolished and destroyed: for what is said of individuals ought to be extended to all nations, Seed, or the fruit of the womb,' as it is said in the Psalms, is the peculiar gift of God,' (Psalm 127.) For how comes it is that many are without children, while others have a large and a numerous family, except that God blesses some, and makes others barren?

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The same is to be thought of nations; the Lord propagates them and preserves their memory; but when it seems good to him, he reduces them to nothing, so that no seed remains. And when the Prophet testifies, that this is the command of Jehovah, he confirms the faith of the Israelites and of the Jews, that they might not doubt, but that the Assyrians would perish without any hope of restoration; for it was so decreed by Heaven. He afterwards adds, from the house, or from the temple, of your gods will I cut off graven images. It is probable, and it is the commonly received opinion, that the Prophet alludes here to Sennacherib, who was slain in the temple of his idol by his own sons, shortly after his return from Judea, when the siege of the holy city was miraculously raised through the instrumentality of an angel. As then he was slain in the temple, and it was by his murder profaned, I am inclined to receive what almost all others maintain, that there is here a reference to his person: but, at the same time, the Prophet no doubt describes, under the person of one king, the destruction and ruin of the whole kingdom. Gods indeed, did at that time make known what he had determined respecting the empire of Nineveh and all the Assyrians; for from this event followed also the change, that Nebuchodonosor transferred the empire to Babylon, and that the whole race, and everyone who assumed power, became detestable. When, therefore, the Assyrians were torn by discords, it was an easy matter for the Chaldeans to conquer them. Hence the Prophet does not here predict respecting one king only; but as his murder was, as it were, a prelude of the common ruin, the Prophet relates this history as being worthy of being remembered, -- that the temple would be profaned by the murder of Sennacherib, and that then the monarchy would be soon transferred to the Chaldeans. When he says, I will appoint thy sepulcher, he connects this clause with the former; for how was it that idols were cut off from that temple, except that that tragic deed rendered the place detestable? For there is no one who feels not a horror at such a base crime as that of children killing their father with their own hands. We know when a proud woman at Rome ordered her chariot to be drawn over the dead body of her father, the road was counted polluted. So also the temple was no doubt viewed as polluted by the murder of the king. Then these two clauses ought to be read together, that God would cut off idols and graven images from the temple, -- and then, that the sepulcher of Sennacherib would be there. He adds, For you art execrable. I have rendered qlvt, kolut, a thing to be abominated. It may indeed be referred to that history; but I take it by itself as meaning, that Sennacherib was to be abominable, and not he alone, but also the whole royal family, and the monarchy of Nineveh. For it is not consistent, as we have said already, to say, that all these things refer to the person of Sennacherib; for the Prophet speaks of the destruction of the city and nation, and that generally; at the same time, this does not prevent him from referring, as it were, in passing, to the person of Sennacherib. It must, at the same time, be noticed, that the vain confidence, which the Assyrian kings placed in their idols and graven images, is here indirectly reproved; for we know that idolaters not only confide in their own strength, but that a part of their hope is also founded on their superstitions. Hence the Prophet says, that their temple was to be profaned by God, so that no aid would remain to the Assyrians, to the kings themselves any more than to the whole people. Let us proceed Nahum 1:15 15. Behold upon the mountains the feet of him that brings good tidings that publishes peace! O Judah, keep your solemn feasts, perform your vows: for the wicked shall no more pass through you; he is utterly cut off. The Prophet again teaches us, that whatever he prophesied respecting the destruction of the city Nineveh, was for this end, -- that God, by this remarkable evidence, might show that he had a care for his people, and that he was not unmindful of the covenant he had made with the children of Abraham. This prophecy would have otherwise produced no salutary effect on the Israelites; they might have thought that it was by chance, or by some fatal revolution, or through some other cause, that Nineveh had been overthrown. Hence the Prophet shows, that the ruin of the city, and of the monarchy of Nineveh, would be a proof of the paternal love of God towards his chosen people, and that such a change was to be made for the sake of one people, because God, though he had for a time punished the Israelites, yet purposed that some seed should remain, for it would have been inconsistent, that the covenant, which was to be inviolate, should be entirely abolished. We now then understand the Prophet's object, and how this verse is to be connected with the rest of the context. Behold, he says, on the mountains the feet of him who announces peace. Some think that the Prophet alludes to the situation of Jerusalem. We indeed know that mountains were around it: but the Prophet speaks more generally, -- that heralds of peace shall ascend to the tops of mountains, that their voice might be more extensively peace; for all the roads had been before closed up, and hardly any one dared to whisper. If anyone inquired either respecting peace or war, there was immediate danger lest he should fall under suspicion. As then the Assyrians, by their tyrannical rule, had deprived the Israelites of the freedom of speech, the Prophet says now, that the feet of those who should announce peace would be on the mountains; that is, that there would be now free liberty to proclaim peace on the highest places. By feet, he means, as we have explained, coming; and Isaiah speaks a similar language, “How beautiful are the feet of those who announce peace, who announce good things!' (Isaiah 52:7.) Arise, then, he says, shall heralds of peace everywhere: and the repetition in other words seems to express this still more clearly; for he says, of him who announces and causes to hear He might have simply said mvsr, mebesher, but he adds msmy, meshemio; not only, he says, he will announce peace, but also with a clear and loud voice, so that his preaching may be heard from the remotest places. We now perceive what the Prophet had in view, and what his words import. Now he adds, Celebrate, Judah, thy festal days. It is indeed a repetition of the same word, as if we were to say in Latin, Festiva, festivitates, feast festivities; but this has nothing to do with the meaning of the passage. I am disposed to subscribe to the opinion of those who think, that there is here an intimation of the interruption of festal days; for so disordered were all things at Jerusalem and in the country around, that sacrifices had ceased, and festal days were also intermitted; for sacred history tells us, that the Passover was celebrated anew under Hezekiah, and also under Josiah. This omission no doubt happened, owing to the wars by which the country had been laid waste. Hence the Prophet now intimates, that there would be quietness and peace for the chosen people, so that they might all without any fear ascend to Jerusalem, and celebrate their festal days, and give thanks to the Lord, and rejoice before him, according to the language often used by Moses. At the same time, the Prophet no doubt reminds the Jews for what end the Lord would break off the enemy's yoke, and exempt them from servile fear, and that was, that they might sacrifice to God and worship him, while enjoying their quiet condition. And that he addresses Judah is not done without reason; for though the kingdom of Israel was not as yet so rejected, that God did not regard them as his people, yet there were no legitimate sacrifices among them, and no festal days which God approved: we indeed know that the worship which prevailed there was corrupt and degenerated. Inasmuch then as God repudiated the sacrifices which were offered in Israel, Nahum addresses here his discourse to Judah only; but yet he intimates, that God had been thus bountiful to the Israelites, that they, remembering their deliverance, might give him thanks. Let us then know, that when the Lord grants us tranquility and preserves us in a quiet state, this end ought ever to be kept in view, -- that it is his will, that we should truly serve him. But if we abuse the public peace given us, and if pleasures occasion a forgetfulness of God, this ingratitude will by no means be endured. We ought, indeed, in extreme necessities to sacrifice to God, as we have need then especially of fleeing to his mercy; but as we cannot so composedly worship him in a disturbed state of mind, he is pleased to allow us peaceable times. Now, if we misapply this leisure, and indulge in sloth, yea, if we become so heedless as to neglect God, this as I have said will be an intolerable evil. Let us then take notice of the Prophet's words in setting forth the design of God, -- that he would free his people from the power of the Assyrians, that they might celebrate their festal days. He adds, Pay thy vows He not only speaks here of the ordinary sacrifices and of the worship which had been prescribed; but he also requires a special proof of gratitude for having been then delivered by the hand of God; for we know what paying of vows meant among the Hebrews: they were wont to offer peace-offerings, when they returned victorious from war, or when they were delivered from any danger, or when they were relieved from some calamity. The Prophet therefore now shows, that it was right to pay vows to God, inasmuch as he had dealt so bountifully with his people; as it is said in Psalm 116, What shall I return to the Lord for all his benefits which he has bestowed on me? The cup of salvation will I take, and on the name of the Lord will I call.' We also find it thus written in Hosea, “The sacrifices of your lips to me shall you render” (Hosea 14:2). We now perceive what Nahum substantially meant, -- that when peace was restored, the people were not to bury so great and so remarkable a kindness of God, but to pay their vows; that is, that the people were to testify that God was the author of their deliverance, and that the redemption which they had obtained was the peculiar work of God. It follows, "Add no more to pass through you shall Belial, for utterly is he cut off." This passage must not be explained in a general sense; for we know that the Chaldeans became more grievous to the Jews than the Assyrians had been; but the Prophet here refers especially to the Ninevites, that is, to the Assyrians, whose

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metropolis, as it has been said, was Nineveh. That wicked one then shall not add any more to pass through you. -- Why? For he is entirely cut off. This reason given by the Prophet clearly proves, that he speaks not of the wicked generally, but that he especially points out the Assyrians. Now follows -Chapter 2 Nahum 2:1-2 1. He that dashes in pieces is come up before your face: keep the munition, watch the way, make your loins strong, fortify your power mightily 2. For the LORD has turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches. The waster spoken of here by the Prophet, some consider him to have been Sennacherib, and others, Nebuchodonosor. The verb lh, ole, is also variously explained: it is often taken metaphorically in Hebrew for vanishing, as we say in French, Il s'en va en fumee; for smoke ascends, and this is the reason for the metaphor. They then elicit this meaning, -- that a destroyer had ascended before the face of the chosen people, that is, openly; so that it was evidently the work of God, that the Assyrians vanished, who had come to lay waste the whole land: Vanished then has the destroyer; and then before thy face, that is, manifestly, and before thine eyes. mtsvrh ntsvr, nutsur metsure, guard the fortress; that is let everyone return to his own city, and keep watch, as it is usually done; for the country shall be left without men; and watch the way, that is, look out which way Sennacherib took in coming to assail the holy city; that way shall be now free from enemies; and then, keep firm or strengthen the loins, for chzq, chesek, sometimes means to keep firm, -- keep firm then or strengthen the loins, that you may not relax as before, but stand courageously, for there is no one who can terrify you; and, lastly, fortify strength greatly, that is, doubt not but you shall be hereafter strong enough to retain your position; for cut off shall be that monarchy, which has been an oppression to you. But others take a different view and say, -- that the destroyer had ascended, that is, that Sennacherib had come; and what follows, they think, was intended to strike terror, as though the Prophet said "Now while you are besieged keep watch, and be careful to preserve your fortresses and strengthen all your strongholds; but all this will avail nothing. -- Why? Because God has taken away the pride of Jacob as he has the pride of Israel." This is the second explanation. Others again think, that the Prophet addresses here the Assyrians, and that Nebuchodonosor is here called a waster, by whom the empire was removed, and Nineveh, as it has often been stated, was destroyed. According to these interpreters, the Prophet here denounces ruin on the Assyrians in this manner, -"The destroyer now ascends before your face." The Assyrians might indeed have regarded such threatening with disdain, when they were surrounded by many provinces and had cities well-fortified: -- "It will not be," he says, "according to your expectation; the waster will yet come" before your face; and how much so ever you may now guard thy fortresses, watch your ways, and carefully look around to close up every avenue against thy enemies, you will yet effect nothing; strengthen the loins as much as you please and increase thy power, yet this shall be useless and vain." If this view be approved, it will be in confirmation of what has been previously said, -- that God had now determined to destroy the city Nineveh and the empire possessed by the Assyrians. This meaning then is not unsuitable; but if we receive this view, something additional must also be stated, and that is, -- that God now designed to destroy Nineveh and its monarchy, because it had humbled more than necessary his people, the kingdom of Judah, as well as the ten tribes. I cannot proceed farther now. Prayer. Grant Almighty God, that since we are daily chastised by your scourges, we may know that we are justly punished by you, and so examine our whole life, that with true and sincere confession we may humbly flee to your mercy, which is offered to us by your gospel in Christ our Lord; and since you also show us so many favors, may we not be ungrateful, and may no forgetfulness of your grace over us, but may we especially exercise ourselves through our whole life in the worship of your name and in giving thanks to you, and so offer to you, with our tongues, the sacrifices of praise, that our whole life may be consistent, and thus glorify your name on earth, that at length we may be gathered into your celestial kingdom through the same Christ Jesus our Lord. Amen. Lecture One Hundred and Second We said yesterday that some interpreters regard these words of the Prophet, Ascended has the destroyer before it face, guard the fortress, as having a reference to Sennacherib; that is, that God had taken him away and made him like mist to disappear. We also said, that some elicit this meaning, -- that Sennacherib ascended into Judea and filled the whole country with terror, and that he had at length laid it wholly waste. But I am disposed to take their view, who think that this is said of Nebuchodonosor, the waster of Nineveh: as he had been raised up by God to overturn the tyranny of that city, the Prophet ridicules all the efforts and preparations made by the Ninevites (as it is usual when a country is invaded) to oppose him. He therefore says, guard the fortress, watch the way, confirm the loins, and strengthen thy courage greatly But these are ironical expressions; as though he said, Whatever the Ninevites may contrive to defend themselves against the assault of their enemies will be all in vain. What is now subjoined has been added, in my view, in reference to what had already taken place, that is that God had taken away the pride of Jacob, as the pride of Israel, some give this rendering, "God has made to returns or to rest;" and they take g'vn, gaun, in a good sense, as meaning courage or glory. The sense, according to these, would be, -- that God, having routed the army of Sennacherib, or destroyed the Assyrians, would make the ancient glory of his people to return; for both kingdoms had fallen. They then understand this to have been said respecting the restoration of the whole people; and they who translate, "he will make to rest," think that continual peace is here promised to the Israelites, as well as to the Jews. But, on the contrary, it appears to me, that the Prophet shows, that it was the ripened time for the destruction of the city Nineveh, for God had now humbled his people. He had then taken away the pride of Jacob, as the pride of Israel; that is, God, having first corrected the pride of Israel, had also applied the same remedy to Judah: thus the whole people were humbled, and had left off their extreme height; for g'vn, gaun, for the most part, is taken in a bad sense, for haughtiness or pride. This then is the reason why God now declares, that the ruin of Nineveh was nigh at hand; it was so, because the Jews and the Israelites had been sufficiently brought down. This sense is the most suitable. And then for the same purpose is the next clause, -- that the emptiers had emptied, that is that robbers had pillaged them, and left nothing to remain for them. There is a passage in Isaiah which corresponds with this, where it is said, -- that when the Lord had completed his work on mount Zion and in Jerusalem, he would then turn his vengeance against the Assyrians, (Isaiah 10:12) but why were they not sooner destroyed? Because the Lord designed to employ them for the purpose of chastising the Jews. Until then the whole work of God was completed, that is, until he had so corrected their pride, as wholly to cast it down, it was not his purpose to destroy the Ninevites; but they were at length visited with destruction. The same thing does our Prophet now teach us here, -- that Nebuchodonosor would come to demolish Nineveh, when the Lord had taken away the haughtiness of his people. What follows, And teeps ease destropsed teeir seoots, or their branches, I take metaphorically, because the Israelites, as to outward appearances had been pulled up by the roots; for before the eyes of their enemies they were reduced to nothing, and their very roots were torn ups so that they perceived nothing left. The Lord indeed always preserved a hidden remnant; but this was done beyond the perceptions of men. But what the Prophet says metaphorically of the ruined branches, is to be understood of what was apparent. Nahum 2:3 3. The shield of his mighty men is made red, the valiant men are in scarlet: the chariots shall be with flaming torches in the day of his preparation, and the fir trees shall be terribly shaken. The Prophet describes here how dreadful the Chaldeans would be when prepared against the Assyrians. He says, The shield of his brave menis made red. Some think that their shields were painted red, that blood might not appear; and that the soldiers had on red garments, that they might not be frightened in case they were wounded; and this is what history records of the Lacedemonians. But as the habits of these nations are not much known to us, it is enough for us to know, that their warlike appearance is here described; as though he had said, that the Chaldeans would come against Nineveh with violent and terrible power. Hence he says, that the men of his strength would be clad in scarlet; he refers no doubt to the color of their dress. Some expound this of the Assyrians, and say that their shame is here designated; but this is too strained. The Prophet, I have no doubt, describes here the Chaldeans, and shows that they would be so armed that even their very appearance would put to flight their enemies, that is, the Assyrians. For the same purpose he afterwards adds, With fire of torches, or lamps, is the chariot in the day of his expedition. The word phldvt, peladut, occurs nowhere else; and the Jews think that the letters are inverted, and that it should be lphydvt, as this word is afterwards used by the Prophet in the next verse, and in the same sense. It is

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certainly evident from the context that either torches or lamps are meant by the Prophet. His chariot then is with the fire of lamps, that is, his chariots drive so impetuously that they appear as flames of fire, when wheels roll with such velocity. And the fir-trees, he says, are terrible shaken. Some translate, "are inebriated" or, "stunned;" and they apply this to the Assyrians, -- that their great men (whom they think are here compared to fir-trees, or are metaphorically designated by them) were stunned through amazement. Astonished then shall be the principal men among the Assyrians; for the very sight of their enemies would render them, as it were, lifeless; for the verb rl, rol, is taken by some in the sense of infecting with poison, or of stupefying. But their opinion is more correct who think that fir-trees are to be taken for lances, though they do not sufficiently express the meaning of the Prophet; for he means, I have no doubt, that such would be the concussion among the lances, that it would be like that of fir-trees, tossed here and there in the forest. For lances, we know, are made of fir-trees, because it is a light wood and flexible, as when any one says in our language, les lances branslent. The lances then trembled, or shook in the hands of the soldiers, as fir-trees shake. Thus we see that the Prophet here continues to describe the terrible appearance of the Chaldeans. Let us go on -Nahum 2:4 4. The chariots shall rage in the streets, they shall justle one against another in the broad ways: they shall seem like torches, they shall run like the lightning. He still goes on with the same subject, -- that they shall be furious in the streets that is, that they shall he so turbulent, as though they were out of their minds: as furious men are wont to be who are impetuously carried away beyond all reason and moderation, so shall they also become mad in their tumult. He then says, They shall hasten.The verb is derived from the hips; for he who hastens shakes the hips, and moves them with a quick motion; and if it be lawful to coin a word, it is, they shall hip; Ils remueront les hanches. This is what the Prophet meant. And then, Their appearance shall be as lamps. He refers here to the chariots. They shall then be like lamps; that is they shall dazzle the eyes of beholders with their brightness. All these things are intended to set forth what is terrific. He says also, as lightning they shall run here and there. In short, he intimates, that the impetuosity of the Chaldeans would be so violent as to surpass what is commonly witnessed among men, that it would be, as it were, a species of fury and madness sent down from above. Thus, then, they were to be like lightning and flames of fire, that they might exceed everything human. But these forms of speech, though they are hyperbolical, were not yet used without reason; for we may easily conjecture how great was then the security of the city Nineveh, and how incredible was the event of its ruin. That monarchy was then preeminent over every other in the whole world, and no one could have thought that it could ever be assailed. Since then it was difficult to persuade the Jews that ruin was nigh the Assyrians, it was necessary for the Prophet to accumulate these various forms of expressions, by which he sets forth the power of God in the destruction of the Assyrians. It afterwards follows -Nahum 2:5 5. He shall recount his worthies: they shall stumble in their walk; they shall make haste to the wall thereof, and the defense shall be prepared. Some interpreters explain this also of the Chaldeans: The king of Babylon then shall remember his mighty men; that is, shall recount his forces and whatever strength he will have under his power; all this he will collect to make war with Nineveh and the Assyrians. Others think that there is here a transposition in the words, (which is too strained,) "Mighty men shall remember," as though it were a change of number. But I take the words of the Prophet simply as they are, -- that he will remember mighty men: but this, as I think, refers to the Assyrians. He then, that is, either the king of Nineveh, or the people, will remember the mighty men; that is, he will gather from every quarter his forces and will omit nothing which may avail for defense; as it is usually done in great danger and in extremities: for they were noted then as warlike men; and everyone who had any skill, everyone who was endued with courage, everyone who was trained up in arms, all these were mustered, that they might give help. So then the Prophet says, that such would be the dread in the land of Assyria, that they would collect together whatever force they had, to defend themselves against their enemies. The king then shall remember his mighty men, that is, he will muster all the subsidies within his reach. Then he says, They shall stumble in their march; that is, the mighty men, when gathered, shall tremble and stumble like the blind: and this will be occasioned by fear; so that like men astounded, they will move to and fro, and have no certain footing. The Prophet then declares here two things, that the Assyrians would be diligent in gathering forces to repel the assault of their enemies, -- but that yet they would effect nothing, for trembling would seize the minds of all, so that mighty men would stumble in their marches. They shall stumble, and then it is said, they shall hasten to its wall, that is, they shall ascend the wall; and it is added, Prepared shall be the covering, as it is usual in defending cities. Some apply this to the Chaldeans; prepared shall be the covering, that is, when they shall come to the wall. It was indeed usual, as it is well known from histories, for those who approached a wall to defend themselves either with turrets or hurdles. But the Prophet, I doubt not, intimates, that the Assyrians would come with great trembling to meet their enemies, but without any success. However then they might defend themselves, their enemies would yet prevail. He therefore subjoins Nahum 2:6 6. The gates of the rivers shall be opened, and the palace shall be dissolved. By the gates of the rivers the Prophet means that part of the city which was most fortified by the river Tigris; for the Tigris flowed close by the city. As then the Tigris was like the strongest defense, (for we know it to have been a most rapid river,) the Prophet ridicules the confidence of the Ninevites, who thought that the access of enemies could be wholly prevented in that part where the Tigris flowed. The gates then of the rivers are opened; that is, your river shall not prevent your enemies from breaking through and penetrating into your city. We hence see, that the Prophet removes all the hindrances which might have seemed available to keep off enemies; and he did so, not so much for the sake of Nineveh as for the sake of his chosen people, that the Israelites and Jews might know, that that city was no less in the power of God than any other; for God can no less easily pass through rivers than go along the plain, where there is no obstacle. We now see why the Prophet says, that the gates of the rivers were opened: and then he adds, The palace is dissolved; that is, there will be no impediment to prevent the approach of enemies; for all the fortresses will melt away, and that of themselves, as though they were walls of paper, and the stones, as though they were water. He afterwards adds -Nahum 2:7 7. And Huzzab shall be led away captive, she shall be brought up, and her maids shall lead her as with the voice of doves, beating upon their breasts. There is some ambiguity in these words, and many interpreters think that htsv, estab, to be the name of the queen. The queen then they say, of the name of htsv, estab, is drawn away into exile; she is bidden to ascend, that she might migrate to a hostile land. But this view is too strained; nor was there any reason to suppose the word to be a proper name, except that there was a wish to say something, and that there was no other conjecture more probable. But I regard their opinion more correct, who refer this to the state of the kingdom; and there is here, I have no doubt, a personification, which is evident if we attend to the meaning. If anyone prefers to regard the queen as intended, it would yet be better to take htsv, estab, in its proper and real meaning, -- that the queen, previously hid in her palace, and hardly able, through being so delicate, to move a step, -- that she was brought forth to the light; for glh, gele, means to uncover, and also to cast out. If we render it, was made manifest, the Prophet alludes to hiding-places, and means that the queen did not go forth to the light, but was like delicate women who keep themselves within their chambers: but if we render it, Who is drawn forth into exile, it would be more suitable to one who was previously fixed in her dwelling. The word comes from ytsv, itsab, to stand; but it is here in Hophal, hvtsv, eustab,: it then signifies one who was before fixed and firmly settled, that is, in her concealment; she is drawn, he says, into exile. If then any one chooses to refer this to the person of the queen, the most suitable meaning would be, -- that the queen, who before sat in the midst of her pleasures, shall be violently drawn into exile, and carried away to another country. And it is probable that the Prophet speaks of the queen, because it immediately follows, Her handmaids lead her as with the voice of doves, and smite on their breasts; that is, her maids, who before flattered her, shall laments and with sighing and tears, and mourning, shall lead away, as a captive, their own mistress. Thus the context would harmonize. But, as I have said, their opinion seems right, who think that under the person of a woman the state of the kingdom is here described. She then, who before stood, or remained fixed, shall be drawn into captivity; or she, who before sat at leisure, shall be discovered; that is, she shall no more lie hid as hitherto in her retirement, but shall be forced to come abroad. And then, she shall ascend; that is, vanish away, for the verb is to be here taken metaphorically; she shall then vanish away, or be reduced to nothing. And as the Prophet sets a woman here before us, what follows agrees with this idea, -- Her handmaids shall weep and imitate the doves in their

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moaning; that is, the whole people shall bewail the fate of the kingdom, when things shall be so changed, as when handmaids lead forth their own mistress, who had been before nourished in the greatest delicacies. Now this accumulation of words was by no means in vain; for it was necessary to confirm, by many words, the faith of the Israelites and of the Jews respecting the near approach of the destruction of the city Nineveh, which would have been otherwise incredible; and of this we can easily form a judgment by our own experience. If anyone at this day were to speak of mighty kings, whose splendor amazes the whole world, -- if any one were to announce the ruin of the kingdom of one of them, it would appear like a fable. This then is the reason why the Prophet, by so many figures, sets forth an event which might have been expressed in few words, and confirms it by so many forms of speech, and even by such as are hyperbolical. He at length subjoins -Nahum 2:8 8. But Nineveh is of old like a pool of water: yet they shall flee away. Stand, stand, shall they cry; but none shall look back. The prophet here anticipates a doubt which might have weakened confidence in his words; for Nineveh not only flourished in power, but it had also confirmed its strength during a long course of time; and antiquity not only adds to the strength of kingdoms, but secures authority to them. As then the imperial power of the city Nineveh was ancient, it might seem to have been perpetual: "Why! Nineveh has ever ruled and possessed the sovereign power in all the east; can it be now shaken, or can its strength be now suddenly subverted? For where there is no beginning, we cannot believe that there will be any end." And a beginning it had not, according to the common opinion; for we know how the Egyptians also fabled respecting their antiquity; they imagined that their kingdom was five thousand years before the world was made; that is, in numbering their ages they went back nearly five thousand years before the creation. The Ninevites, no doubt, boasted that they had ever been; and as they were fixed in this conceit respecting their antiquity, no one thought that they could ever fail. This is the reason why the Prophet expressly declares, that Nineveh had been like a pool of waters from ancient days; that is, Nineveh had been, as it were, separated from the rest of the world; for where there is a pool, it seems well fortified by its own banks, no one comes into it; when one walks on the land he does not enter into the waters. Thus, then, had Nineveh been in a quiet state not only for a short time, but for many ages. This circumstance shall not, however, prevent God from overturning now its dominion. How much so ever, then, Nineveh took pride in the notion of its ancientness, it was yet God's purpose to destroy it. He says then, They flee: by fleeing, he means, that, though not beaten by their enemies, they would yet be overcome by their own fear. He then intimates, that Nineveh would not only be destroyed by slaughter, but that all the Assyrians would flee away, and despair would deliver them up to their enemies. Hence the Chaldeans would not only be victorious through their courage and the sword, but the Assyrians, distrusting their own forces, would flee away. It afterwards follows, Stand ye, stand ye, and no one regards. Here the Prophet places, as it were, before our eyes, the effect of the dread of which he speaks. He might have given a single narrative, -- that though one called them back they would not dare to look behind; and that, thinking that safety alone was in flight, they would pursue their course. The Prophet might have formed this sort of narrative: this he has not done; but he assumes the person of one calling back the fugitives, as though he saw them fleeing away, and tried to bring them back: No one, he says, regards We now see what the Prophet meant. But from this passage we ought to learn that no trust is to be put in the number of men, nor in the defenses and strongholds of cities, nor in ancientness; for when men excel in power, God will hence take occasion to destroy them, inasmuch as pride is almost ever connected with strength. It can hardly be but that men arrogate too much to themselves when they think that they excel in anything. Thus it happens, that on account of their strength they run headlong into ruin; not that God has any delight, as profane men imagine, when he turns upside down the face of the earth, but because men cannot bear their own success, nor keep themselves within moderate bounds, but many triumph against God: hence it is that human power recoils on the head of those who possess it. The same things must also be said of ancientness: for they who boast of their antiquity, know not for how long a time they have been provoking the wrath of God; for it cannot be otherwise but that abundance of itself generates licentiousness, or that it at least leads to excess; and further, they who are the most powerful are the most daring in corrupting others. Hence the increase at putridity; for men are like the dead when not ruled by the fear of God. A dead body becomes more and more fetid the longer it continues putrefying; and so it is with men. When they have been for a long time sinning, and still continue to sin, the fetidness of their sins increases, and the wrath of God is more and more provoked. There is then no reason why ancientness should deceive us. And if, at any time, we are tempted to think that men are sufficiently fortified by their own strength, or by numerous auxiliaries, or that they are, as it were sacred through their own ancientness, let what is said here come to our minds, -- that Nineveh had been like a pool of waters from the ancient days; but that, when it was given up to destruction, it fled away; and that, when their enemies did not rout them, they yet, being driven by their own fear, ran away and would not stop, though one called them to return. Prayer. Grant, Almighty God, that as you constantly remind us, in thy word, and teach us by so many examples, that there is nothing permanent in this world, but that the things which seem the firmest tend to ruin, and instantly fall and of themselves vanish away, when by your breath you shake that strength in which men trust, -- O grant, that we being really subdued and humbled, may not rely on earthly things, but raise up our hearts and our thoughts to heaven, and there fix the anchor of our hope; and may all our thoughts abide there, and at length, when you have led us through our course on earth we shall be gathered into that celestial kingdom, which has been obtained for us by the blood of your only-begotten Son. Amen. Lecture One Hundred and Third Nahum 2:9 9. Take you the spoil of silver, take the spoil of gold: for there is none end of the store and glory out of all the pleasant furniture. Here the Prophet, as it were, by the command and authority of God, gives up Nineveh to the will of its enemies, that they might spoil and plunder it. Some think that this address is made in the name of a general encouraging his soldiers; but we know that the Prophets assume the person of God, when they thus command anything with authority; and it is a very emphatically mode of speaking. It is adopted, that we may know that the Prophets pour not forth an empty sound when they speak, but really testify what God here determined to do, and what he in due time will execute. As then we know, that this manner of speaking is common to the Prophets there is no reason to apply this to the person of Nebuchadnezzar or of any other. God then shows here that Nineveh was given up to ruin; and therefore he delivered it into the hands of enemies. It is indeed certain, that the Babylonians, in plundering the city, did not obey God's command; but yet it is true, that they punished the Assyrians through the secret influence of God: for it was his purpose to visit the Ninevites for the cruelty and avarice for which they had been long notorious, and especially for having exercised unexampled barbarity toward the Jews. This is the reason why God now gives them up to the Babylonians and exposes them to plunder. But as I have spoken at large elsewhere of the secret judgments of God, I shall only briefly observe here, -- that God does not command the Babylonians and Chaldeans in order to render them excusable, but shows by his Prophet, that Nineveh was to be destroyed by her enemies, not by chance, but that it was his will to avenge the wrongs done to his people. At the same time, we must bear in mind what we have said elsewhere, -- that the Prophets thus speak when the execution is already prepared; for God does not in vain or without reason terrify men, but he afterwards makes it manifest by the effect: as he created the world from nothing by his word, so also by his word he executes and fulfill his judgments. It is then no wonder that the Prophet does here, as though he ruled the Chaldeans according to his will, thus address them, Take you away, take you away. But this must be viewed as having a reference to the faithful; for the Babylonians, in plundering the city Nineveh, did not think that they obeyed God, nor did they give to God the praise due for the victory; but the faithful were thus reminded, that all this was done through the secret providence of God, and that it was also a clear, and, as it were, a visible evidence of God's paternal love towards his Church, when he thus deigned to undertake the cause of his distressed people. It then follows, There is no end of preparations: Some render tkvnh, techune, treasure, or hidden wealth, and derive it from kvn, cun, which is to prepare; but tkvnh, tacune, is almost always taken for a measure. tknvt, tacanut, from tkvn, tacun means a sum, for tks, tacan, is to number or to count; and this meaning suits the passage. But there is no need of laboring much about this word; if we take it simply for place, the meaning would be, that there was no plot of ground in that city which was not as it were a gulf filled up; for it had amassed all the wealth of the nations: and this sense would harmonize well with the subject of the Prophet, -- that the soldiers were to plunder until they were satiated; for the place was, as it were, a deep abyss. He afterwards adds, There is glory from every desirable vessel. Those who think m, mem, a particle of comparison in this place are much mistaken, and misapply the meaning of the Prophet; their rendering is, In comparison with every desirable vessel; but this, as all must see, is very frigid. The Prophet, I have no doubt, declares that

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the wealth of Nineveh consisted of every desirable vessel; for they had for a long time heaped together immense wealth, and that of every kind. The Hebrews call what is precious a desirable thing; and their vessels we include under the term furniture. We now then perceive what the Prophet means. Some take kvd, cabed, as a participle, and give this version, It is burdened, or adorned, (for it means both,) with every desirable vessel. But the simpler mode of speaking is what we have explained, -- that its glory was from every desirable vessel. And here the Prophet condemns what the Assyrians had done in heaping together so much wealth from all quarters; for they had committed indiscriminate plunder, and gathered for themselves all the riches of the nations. They had indeed plundered all their neighbors, yea, and wholly stripped them. The Prophet now shows, in order to expose them to ridicule, that other robbers would be made rich, whom the Lord would raise up against them. The same is said by Isaiah, “O you plunderer, shall you not also be exposed to plunder?” (Isaiah 33.) So also the Prophet shows in this passage, that men foolishly burn with so much avidity for money, and with so much anxiety heap together great wealth; for God will find out some who in their turn will plunder those who have plundered. It follows-Nahum 2:10 10. She is empty, and void, and waste: and the heart melts, and the knees smite together, and much pain is in all loins, and the faces of them all gather blackness. The Prophet here confirms what the last verse contains; for he shows why he had called the Chaldeans to take away the spoil, -- because it was to be so. He did not indeed (as I have already said) command the Chaldeans in such a way as that their obedience to God was praiseworthy: but the Prophet speaks here only of His secret counsel. Though then the Chaldeans knew not that it was God's decree, yet the Prophet reminds the faithful that the Ninevites, when made naked, suffered punishment for their cruelty, especially for having so hostilely conducted themselves towards the Jews: and hence he declares, that Nineveh is emptied, is emptied, and made naked. By repeating the same word, he intimates the certainty of the event: Emptied, emptied, he says, as when one says in our language, videe et revidee We hence see that by this repetition what the Prophet meant is more distinctly expressed that the faithful might not doubt respecting the event: and then for the same purpose he adds, she is made naked. We now then perceive the Prophet's design. As in the last verse he shows that he had power given him from above to send armies against Nineveh, and to give up the city to them to be spoiled and plundered; so he now shows that he had not so commanded the Chaldeans, as though they were the legitimate servants of God, and could pretend that they rendered service to Him. He therefore points out for what end he had commanded the Chaldeans to plunder Nineveh; and that was, because God had so decreed; and he had so decreed and commanded, because he would not bear the many wrongs done to his people whom he had taken under his protection. As then Nineveh had so cruelly treated God's chosen people, it was necessary that the reward she deserved should be repaid to her. But the repetition, which I have noticed, ought to be especially observed; for it teaches us that God's power is connected with his word, so that he declares nothing inconsiderately or in vain. He then adds, that knees smite together; and every heart is dissolved, or melted, and also, that all loins tremble. We hence learn, that there is in men no courage, except as far as God supplies them with vigor. As soon then as He withdraws his Spirit, those who were before the most valiant become faint-hearted, and those who breathed great ferocity are made soft and effeminate: for by the word heart is meant inward boldness or courage; and by the knees and loins the strength of body is to be understood. There is indeed no doubt but the Assyrians, while they ruled, were a very courageous people, as power ever generates boldness; and it is also probable that they were a warlike people, since all their neighbors had been brought under their power. But the Prophet now shows, that there would be no vigor in their hearts, and no strength in their loins, or in any part of their body. The heart, then, he says, is melted. And hence we learn how foolishly men boast of their courage, while they seem to be like lions; for God can in a moment so melt their hearts, that they entirely lose all firmness. Then as to external vigor, we see that it is in God's hand; there will be, he says, a confriction, or the knees will knock one against another, as they do when they tremble. And he says afterwards, And trembling shall be in all loins. He at last adds, And the faces of all shall gather blackness The word ph'rvr, parur, some derive from ph'r, par; and so the rendering would be, "all faces shall draw in or withdraw their beauty," and so also they explain Joel 2:6, for the sentence there is the same. But they who disapprove of this meaning say, that qvph, kobets, cannot mean to draw in or to withdraw; and so they render the noun, blackness. But this is a strained explanation. ph'rvr, parur, [they say,] does not mean a black color but a pot: when therefore a caldron or a kettle contracts blackness from smoke, it is then called ph'rvr, parur: but in this place these interpreters are constrained to take it metaphorically for that color; which is, as I have said, strained and far-fetched. I am therefore inclined to adopt their opinion who render the sentence, all faces shall withdraw their beauty, or their brightness: but as to the import of the passage, there is little or no difference; let then everyone have his free choice. With regard to the Prophet's design, he evidently means, that the faces of all would be sad, for the Lord would fill their minds and thoughts with dread. The withdrawing then of beauty signifies an outward appearance of sorrow, or paleness, or whatever may appear in the countenance of men, when dejected with grief. In short, the Prophet means, that how much so ever the Assyrians might have hitherto raised on high their crests, and breathed great swelling words, and conducted themselves insolently, they would now be dejected; for the Lord would prostrate their courage and melt their strength: he would, by casting down their high spirits, constrain them to undergo shame. This is the import of the whole. It now follows -Nahum 2:11-12 11. Where is the dwelling of the lions, and the feeding-place of the young lions, where the lion, even the old lion, walked, and the lion's whelp, and none made them afraid? 12. The lion did tear in pieces enough for his whelps, and strangled for his lionesses, and filled his holes with prey, and his dens with ravin. Here the Prophet triumphs over the Assyrians, because they thought that the city Nineveh was remote from every danger: as lions, who fear nothing, when they are in their dens, draw thither their prey in their claws or in their mouths: so also was the case with the Assyrians; thinking themselves safe, while Nineveh flourished, they took the greater liberty to commit plunders everywhere. For Nineveh was not only the receptacle of robbers but was also like a den of lions. And the Prophet more fully expresses the barbarous cruelty of the Assyrians by comparing them to lions, than if he had simply called them lions. We now then see what he means, when he says, Where is the place of lions? And he designedly speaks thus of the Assyrians: for no one ever though that they could be touched by even the least injury; the fear of them had indeed so seized all men, that of themselves they submitted to the Assyrians. As then no one dared to oppose them, the Prophet says, Where? As though he had said that though all thought it incredible that Nineveh could be overthrown, it would yet thus happen. But he assumes the character of one expressing his astonishment, in order to intimate, that when the Lord should execute such a judgment, it would be a work of wonder, which would fill almost all with amazement. This question then proves that those are very foolish who form a judgment of God's vengeance, of which the Prophet speaks, according to the appearance of things at the time; for the ruin of Nineveh and of that empire was to be the incomprehensible work of God, and which was to fill all minds with astonishment. He says first, Where is the place of lions? The feminine gender is indeed here used; but all agree that the Prophet speaks of male lions. He then adds, the place of feeding for lions? kphrym, caphrim, mean young lions as we shall hereafter see; and 'ryvt, ariut, are old lions. He afterwards adds, Where 'ryh, arie came: and then comes lvy', labia, which some render, lioness; but lvy', labia, properly means an old lion; the Prophet, no doubt, uses it in the next verse in the feminine gender for lionesses. I therefore do not deny, but that we may fitly render the terms here, lion and lioness; afterwards, and the whelp of lions, and none terrifying. He then adds, Seize did the lion (the word is 'ryh, arie) for his whelps to satiety, that is, sufficiently; and strangle did he for his lionesses, llv'tyv, lalabatiu. Here no doubt the Prophet means lionesses; there would otherwise be no consistency in the passage. He afterwards says, And filled has he with prey his dens and his recesses with ravin; it is the same word with a different termination, trph, thereph, and trphh, therephe Now the repetition, made here by the Prophet, of lion, young lion, and lioness, was not without its use; for he meant by this number of words to set forth the extreme ferocity of the Assyrians, while they were dominant. He no doubt compares their kings, their counselors, and their chief men, to lions: and he calls their wives lionesses, and their children he calls young lions or whelps of lions. The sum of the whole is, that Nineveh had so degenerated in its opulence, that all in power were like ferocious wild beasts, destitute of every kind feeling. And I wish that this could have only been said of one city and of one monarchy! But here, as in a mirror, the Prophet represents to us what we at this day observe, and what has always and in all ages been observed in great empires; for here great power exists, there great licentiousness prevails; and when kings and their counselors become once habituated to plunder, there is no end of it; nay, a kind of fury is kindled in their hearts, that they seek nothings else but to devour and to tear in pieces to rend and to strangle. The Prophet indeed wished here to console both the Israelites and the Jews by showing, that the injustice of their enemies would not go unpunished: but at the same time he intended to show how great, even to the end of the world, would be the cruelty of those who

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would rule tyrannically: and as I have said, experience proves, that there are too many like the Ninevites. It is indeed unquestionable, that the Prophet does not without reason speak so often here of lions and lionesses. Hence he says, "Come thither did the lion, the lioness, and the whelp of the lion." He means that when justice was sought in that city, it was found to be the den of cruel beasts; for the king had put off all humanity, as well as his counselors; their wives were also like lionesses, and their children and domestics were as young lions or the whelps of lions. And cruelty creeps in, somewhat in this manner: When a king takes to himself too much liberty, his counselors follow him; and then everyone follows the common example, as though everything received as a custom was lawful. This is the representation which the Prophet in these words sets before us; and we with our own eyes see the same things. Then he adds, The lion did tear what sufficed his whelps, and strangled for his lionesses; he filled with prey his dens and his recesses with plunder. He goes on with the same subject, -- that the Assyrians heaped for themselves great wealth by unjust spoils, because they had no regard for what was right. The lion, he says, did tear for his whelps: as lions accustom their whelps to plunder, and when they are not grown enough, so as to be able to attack innocent animals, they provide a prey for them, and also bring some to the lionesses; so also, as the Prophet informs us, was the case at Nineveh; the habits of all men were formed for cruelty by the chief men and the magistrates. By the word vdy, bedi, sufficiency, he means not that the Ninevites are satisfied with their prey, for they were insatiable; but it rather refers to the abundance which they had. And he says, that the lion strangled for his lionesses: I wish there were no lionesses to devour at this day; but we see that there are some who surpass their husbands in boldness and cruelty. But the Prophet says here what is natural, -- that the lion strangles the prey and gives it afterwards to his lionesses. He then adds, that the Ninevites were not satisfied with daily rapines, as many robbers live for the day; but he says, that their plunder was laid up in store. Hence they filled their secret places and dens with their booty and spoils. Still further, though the Prophet speaks not here so plainly, as we shall see he does in what follows, it is yet certain, that the reason is here given, why God visited the Ninevites with so severe a vengeance, and that was, because they had ceased to be like men, and had degenerated into savage beasts. It follows -Nahum 2:13 13. Behold, I am against you, says the Lord of hosts, and I will burn her chariots in the smoke, and the sword shall devour your young lions: and I will cut off your prey from the earth, and the voice of your messengers shall no more be heard. To give more effect to what he says, the Prophet introduces God here as the speaker. Behold, he says, I am against thee He has been hitherto, as it were, the herald of God, and in this character gave an authoritative command to the Chaldeans to plunder Nineveh: but when God himself comes forward, and uses not the mouth of man, but declares himself his own decrees, it is much more impressive. This then is the reason why God now openly speaks: Behold, I am, he says, against thee. We understand the emphatically import of the demonstrative particle, Behold; for God, as if awakened from sleep, shows that it will be at length his work, to undertake the cause of his people, and also to punish the world for its wickedness, Behold, I am against thee, he says. We have elsewhere seen a similar mode of speaking; there is therefore no need of dwelling on it here. I will burn, he says, with smoke her chariots. Here by smoke some understand a smoky fire; but the Prophet, I think, meant another thing, -- that at the first onset God would consume all the chariots of Nineveh; as though he had said, that as soon as the flame burst forth, it would be all over with all the forces of Nineveh; for by chariots he no doubt means all their warlike preparations; and we know that they fought then from chariots: as at this day there are employed in wars horsemen in armor, so there were then chariots. But the Prophet, by taking a part for the whole, includes all warlike forces: I will burn then the chariots -- How? By smoke alone, that is as soon as the first flame begins to emerge; for the smoke rises before the fire appears or gathers strength: in short, the Prophet shows that Nineveh would be, as it were, in a moment, reduced to nothing, as soon as it pleased God to avenge its wickedness. He then adds in the third person, And thy young lions shall the sword devour He indeed changes the person here; but the discourse is more striking, when God manifests his wrath in abrupt sentences. He had said, Behold, I am against thee; then, I will burn her chariots, he now hardly deigns to direct his speech to Nineveh; but afterwards he returns to her, and thy young lions shall the sword devour Then God, by speaking thus in broken sentences, more fully expresses the dreadful vengeance which he had determined to execute on the Ninevites. He then says, And I will exterminate from the earth thy prey; that is, it will not now be allowed thee to go on as usual; for I will put a stop to thy inhuman cruelty. Thus prey may be taken for the act itself; or it may be fitly explained of the spoils taken from the nations, for the Ninevites, by their tyrannical ravening, had everywhere plundered; and thus it may be applied to the pillaging of the city. I will then exterminate from the land that is from thy country those riches which have been hitherto heaped together as though a lion had been everywhere gathering a prey. And heard no more shall be the voice of thy messengers. They who understand ml'kym, melakim, to be messengers, apply the word to the heralds, by whom the Assyrians were wont to proclaim wars on neighboring nations. As then they sent here and there their heralds to announce war, and as their terrible voice sounded everywhere, the words of the Prophet have this meaning given them, -- that God would at length produce silence, so that they should not hereafter disturb all their neighboring countries with the clamor of war. But as this explanation is strained, I am inclined to adopt what others think, -- that the grinding teeth are here intended. The word is not written, if it be taken for messengers, according to grammar; it is ml'kkh, melakke; there ought not to have been the h, he at the end, and y, jod, ought to have been inserted before the last letter but one: and if it be deemed as meaning the king, it ought then to have been written mlkk, melkak. All then confess, that the word is not written according to the rule of grammar; and as the Persians call the grinders ml'kkh, melakke, we may give this version, which well suits the context, No more shall be heard the sound of grinders.' For since lions seize the prey with their teeth, and also break the bones, and thus make a great noise when they tear an animal or a man with their teeth, this rendering seems to be the most suitable, Heard no more shall be the sound of teeth, that is, heard shall not be the noise made by thy teeth; for when thou now tears thy prey, thy teeth make a noise. No more heard then shall the noise from that breaking, or the clashing or the crashing of the teeth. But as to the chief point, this is no matter of importance. The Prophet simply teaches us here that it could not be, but that God would at length restrain tyrants; for though he hides himself for a time, he yet never forgets the groans of those whom he sees to be unjustly afflicted: and particularly when tyrants molest the Church, it is proved here by the Prophet that God will at length be a defender; and hence we ought to consider well these words, Behold, I am against you. For though God addresses these words only to the Assyrians, yet as he points out the reasons why he rises up with so much displeasure against them, they ought to be extended to all tyrants, and to all who exercise cruelty towards distressed and innocent men. But this is more clearly expressed in the following verse. Chapter 3 Nahum 3:1 1. Woe to the bloody city! It is all full of lies and robbery; the prey departs not; The Prophet, as I have said, more clearly expresses here the reason why the vengeance of God would be so severe on the Ninevites, -- because they had wholly given themselves up to barbarous cruelty; and hence he calls it the bloody city. Bloody city! He says. The exclamation is emphatically. Though hv, eu, sometimes means Woe; yet it is put here as though the Prophet would have constrained Nineveh to undergo its punishment, O sanguinary city, then, the whole of it is full of kchs cachesh: the word signifies leanness and the Prophet no doubt joins here together two words, which seem to differ widely, and yet they signify the same thing. For phrq, perek, means to lay by; and kchs, cachesh, is taken for a lie or vanity, when there is nothing solid in what is said: but the Prophet, I doubt not, means by both words the spoils of the city Nineveh. It was then full of leanness for it had consumed all others; it was also full of spoils, for it had filled itself. But the meaning of the Prophet is in no way dubious; for at length he adds, Depart shall not the prey; that is as some think, it shall not be withdrawn from the hands of conquerors; but others more correctly think that a continued liberty in plundering is intended, that the Assyrians were constantly employed in pillaging and kept within no bounds. We hence see that the Prophet now shows why God says, that he would be an adversary to the Ninevites, because he could not endure its unjust cruelty. He bore with it indeed for a time; for he did not immediately execute his judgment; but yet he never forgot his own people. As, then, God has once declared by the mouth of his Prophet that he would be the avenger of the cruelty which the Assyrians had exercised, let us know that he retains still his own nature; and whatever liberty he may for a time grant to tyrants and savage wild beasts, he yet continues to be a just avenger. It is our duty calmly to bear injuries, and to groan to him; and as he promises to be at length our helper, it behooves us to flee to him, and to ask him to succor us, so that seeing his Church oppressed, and tyrants exercising licentiously their power, he may hasten the time to restrain them. If then we were at all times to continue thus resigned under God's protection, there is no doubt but that he would be ready even at this day to execute a similar judgment to that which the city Nineveh and its people had to endure.

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Prayer. Grant, Almighty God. that as we have now heard of punishments so dreadful denounced on all tyrants and plunderers, this warning may keep us within the limits of justice, so that none of us may abuse our power to oppress the innocent, but, on the contrary, strive to benefit one another, and wholly regulate ourselves according to the rule of equity and may we hence also receive comfort whenever the ungodly molest and trouble us, and doubt not but that we are under your protection, and that you are armed with power sufficient to defend us, so that we may patiently bear injuries, until at length the ripened time shall come for you to help us, and to put forth your power for our preservation; nor let us cease to bear our evils with patience, as long as it may be your will to exercise us in our present warfare, until having gone through all one troubles, we come to that blessed rest which has been provided for us in heaven by Christ Jesus our Lord. Amen. Lecture One Hundred and Fourth Nahum 3:2-3 2. The noise of a whip, and the noise of the rattling of the wheels, and of the prancing horses, and of the jumping chariots. 3. The horseman lifts up both the bright sword and the glittering spear: and there is a multitude of slain, and a great number of carcasses; and there is none end of their corpses; they stumble upon their corpses: The Prophet represents here as in a lively picture, what was nigh the Assyrians; for he sets forth the Chaldeans their enemies, with all their preparations and in their quick movements. The sound of the whip, he says; the whips, made a noise in exciting the horses: the sound of the rattling of the wheel; that is, great shall be the haste and celerity, when the horses shall be forced on by the whip; the horse also shaking the earth, and the chariot bounding; the horseman making it to ascend; and then, the flame of the sword and the lightning of the spear. He then says, that there would be such a slaughter, that the whole place would be full of dead bodies. We now then understand what the Prophet means: for as Nineveh might have then appeared impregnable the Prophet confirms at large what he had said of its approaching ruin, and thus sets before the eyes of the Israelites what was then incredible. As to the words, some interpreters connect what we have rendered, the horseman makes to ascend, with what follows, that is, he makes to ascend the flame of the sword and the lightning of the spear But as a copulative comes between, it seems rather to be an imperfect sentence, meaning, that the horseman makes to ascend or mount, that is, his horses, by urging them on. With regard to the word lhv, leb, it means I have no doubt, a flame. By this word, I know, is also understood metaphorically the brightness of swords, which appears like a flame: but the Prophet immediately adds lightning As then he says that spears lighten, I doubt not but that for the same reason he meant to say that swords flame. All these things were intended for the purpose of fully convincing the Israelites that Nineveh, however much it was supplied with wealth and power, was yet approaching its ruin, for its enemies would prevail against it: and therefore he adds, that all the roads would be full of dead bodies, that the enemies could not enter without treading on them everywhere. It follows -Nahum 3:4 4. Because of the multitude of the whoredoms of the well favored harlot, the mistress of witchcrafts, that sells nations through her whoredoms, and families through her witchcrafts. The Prophet mentions again the cause why God would execute so dreadful a vengeance on that city, which yet procured by its splendor so much glory and respect among all people: and God seems in a manner to have but little regard for the order of the world when he thus overturns great cities. For since he is the Creator of the whole world, it seems to be his proper office to protect its various parts, especially those which excel in beauty, for they seem to deserve a higher regard. When therefore any splendid city is demolished, such thoughts as these occur to us, -- That God is either delighted with the ruin of the world, or is asleep in heaven, and that thus all things revolve by chance and contingency. Therefore the Prophet shows, that God had just reasons for decreeing the ruin of Nineveh, and for deforming that beauty, that it might not deceive the eyes of men. Hence he compares Nineveh to a harlot. The similitude seems not to be very suitable: but yet if we take a nearer view of things, the Prophet could not have more fitly nor more strikingly set forth the condition of that city. He had before mentioned its barbarous cruelty, and said, that it was the den of lions, and that savage and bloody wild beasts dwelt there. He now begins to speak of the frauds and crafty artifices by which the kings of this world attain for themselves both wealth and power. The Prophet then makes the city Nineveh to be like a harlot for this reason, -- because it had not only brought under its power neighboring nations by threats and terrors, and also by cruelty, but because it had ensnared many by oblique arts and fraudulent means, by captious dealings and allurements. This is the reason why it is now called a harlot by the Prophet. The Prophets of God seem indeed to speak but with little reverence of great cities and empires: but we know that it rightly belongs to the Spirit of God, that in exercising his own jurisdiction, he should uncover the base deeds of the whole world, which otherwise would lie concealed and even under the appearance of virtues deceive the eyes and senses of the simple: and as men so much flatter themselves, and are inebriated with their own delusions, it is necessary that those who are too selfindulgent and delicate should be roughly handled. As then kings ever set up their own splendor that they may dazzle the eyes of the simple, and seem to have their own greatness as a beautiful covering, the Spirit of God divests them of these masks. This then is the reason why the Prophet speaks here, in no very respectful terms, of that great monarchy which had attracted the admiration of all nations. For when the Spirit of God adopts a humble and common mode of speaking, men, blinded by their vices, will not acknowledge their own baseness; nay, they will even dare to set up in opposition those things which cover their disgraceful deeds: but the Spirit of God breaks through all these things, and dissipates those delusions by which men impose on themselves. Such is the reason for this similitude; On account of the multitude, he says, of the whoredoms of the harlot, who excels in favor It is said by way of concession that Nineveh was in great favor, that is, that by her beauty she had allured to herself many nations, like a harlot who attains many lovers: and thus the Prophet allows that Nineveh was beautiful. But he adds that she was the mistress of sorceries ksph, casheph, means sorcery, and also juggling: we may then render ksphym, cashaphim, used here, juggleries, (praestigias -- sleights of hand.) But the Prophet seems to allude to filters or amatory potions, by which harlots dementate youths. As then harlots not only attract notice by their beauty and bland manners and other usual ways; but they also in a manner fascinate unhappy youths, and use various arts and delusions; so the Prophet under this word comprehends all the deceits practiced by harlots; as though he said, "This harlot was not only beautiful, but also an enchantress, who by her charms deceived unhappy nations like a strumpets who dementates unhappy youths, who do not take care of themselves." He afterwards adds, Who sells nations by her whoredoms, and tribes by her sorceries. Though Nahum still carries on the same metaphor, he yet shows more clearly what he meant by whoredoms and sorceries, -- even the crafts of princes, by which they allure their neighbors, and then reduce them to bondage. Then all the counsels of kings (which they call policies) are here, by the Spirit of God, called sorceries or juggleries, and also meretricious arts. This reproof, as I have already said, many deem to have been too severe; for so much majesty shone forth then in the Assyrians, that they ought, as they think, to have been more respectfully treated. But it behaved the Spirit of God to speak in this forcible language: for there is no one who does not applaud such crafty proceedings. Where any one, without mentioning princes, to ask, Is it right to deceive, and then by lies, deceptions, perjuries, cavils, and other arts, to make a cover for things? -- were this question asked, the prompt answer would be, that all these things are as remote as possible from virtue, as nothing becomes men more than ingenuous sincerity. But when princes appear in public, and make this pretense, that the world must be ruled with great prudence, that except secret counsels be taken, all kingdoms would immediately fall into ruin, -- this veil covers all their shameful transactions, so that it becomes lawful for them, and even praiseworthy, to deceive one party, to circumvent another, and a third to oppress by means of deception. Since then princes are praised for their craftiness, this is the reason why the Prophet here takes away, as it were by force, the mask, under which they hide their base proceedings; "They are," he says, "meretricious arts, and they are sorceries and juggleries." It is of one city, it is true, that he speaks here; but the Prophet no doubt describes in this striking representation how kingdoms increase and by what crafty means, -first, by robberies, -- and then by artful dealings, such as would by no means become honest men in the middle class of life. But princes could never succeed, except they practiced such artifices. We yet see how they are described here by the Spirit of God, -- that they are like strumpets given to juggleries, and to other base and filthy arts, which he calls whoredoms. But I have said, that the meaning of the Prophet can be more clearly elicited from the second clause of the verse, when he says that the Ninevites made a merchandise of the nations. We see indeed even at this day that princes disturb the whole world at their pleasure; for they deliver up innocent people to one another, and shamefully sell them, while each hunts after his own advantage, without any shame; that he may increase his own power, he will deliver others into the hand of an enemy. Since then there are crafty proceedings of this kind carried on too much at this day, there is no need that I should attempt to explain at any length the meaning of the Prophet. I wish that examples were to be sought at a distance. Let us proceed --

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Nahum 3:5-6 5. Behold, I am against you, says the Lord of hosts; and I will discover your skirts upon your face, and I will shew the nations your nakedness, and the kingdoms your shame. 6. And I will cast abominable filth upon you, and make you vile, and will set you as a gazing stock. The Prophet confirms here what he has said of the fall of Nineveh; but, as it was stated yesterday, he introduces God as the speaker, that his address might be more powerful. God then testifies here to the Assyrians, that they should have no strife or contention with any mortal being, but with their own judgment; as though he said, "There is no reason for thee to compare thy forces with those of the Chaldeans; but think of this -- that I am the punisher of thy crimes. The Chaldeans indeed shall come; chariots shall make a noise and horses shall leap, and horsemen shall shake the earth; they shall brandish the flaming swords, and their spears shall be like lightning; but there is no reason for thee to think that the Chaldeans will, of themselves, break in upon thee: for I guide them by my hidden providence, as it is my purpose to destroy thee; and now the time is come when I shall execute on thee my judgment." I am, he says, Jehovah of hosts. The epithet tsv'vt tsabaut, must be referred to the circumstance of this passage; for God declares here his own power that the Assyrians might not think that they could by any means escape. He then adds, I will disclose thy extremities on thy face He alludes to the similitude which we have lately observed; for harlots appear very fine, and affect neatness and elegance in their dress; they not only put on costly apparel, but also add disguises. Though then this fine dress conceals the baseness of strumpets, yet, were any to take the clothes of a harlot and throw them over her head, all her beauty would disappear, and all men would abhor the sight: to see her concealed parts disclosed would be a base and filthy spectacle. So God declares that he would strip Nineveh of its magnificent dress, that she might be a detestable sight, only exhibiting her own reproach. We now then apprehend the Prophet's meaning; as though he said, "Nineveh thinks not that she is to perish. -- How so? Because her own splendor blinds her: and she has willfully deceived herself, and, by her deceits, has dazzled the eyes of all nations. As then this splendor seems to be a defense to the city Nineveh, I the Lord, he says, will disclose her hidden parts; I will deprive the Assyrians of all this splendor in which they now glory, and which is in high esteem and admiration among other nations." And this passage ought to be especially noticed; for, as I have said, true dignity is not to be found in the highest princes. Princes ought, indeed, to seek respect for themselves by justice, integrity, mercy, and a magnanimous spirit: but they only excel in mean artifices; then they shamelessly deceive, lie, and swear falsely; they also flatter, even meanly, when circumstances require; they insinuate themselves by various crafty means, and by large promises decoy the simple. Since then their true dignity is not commonly regarded by princes, this passage ought to be observed, so that we may know that their elevation, which captivates the minds of men, is an abomination before God; for they do not discern things, but are blind, being dazzled by empty splendor. Disclose, then, he says, will I thy shame. He says first, Disclose will I thy fringes on thy face; and then I will show to the nations thy nakedness And the nakedness of great kings is shown to the nations when the Lord executes his vengeance: for then even the lowest of the low will dare to pass judgment, -- "He deserved to perish with shame, for he exercised tyranny on his own subjects, and spared not his own neighbors; he never was a good prince; nay, he only employed deceits and perjuries." When, therefore princes are cast down, every one, however low, becomes a judge, and ascends as it were, the tribunal to burden and load them with reproaches. And hence the Prophet says, in the person of God, Disclose will I thy fringes on thy face, and will show to the nations thy nakedness, and to kingdoms thy filthiness. He afterwards adds, I will besprinkle thee with filth, or defilements. The Prophet still alludes to the similitude of a harlot, who is well and sumptuously adorned, and by her charms captivates the eyes of all: but when any one takes mire and filth from the middle of the road, and bespatters her with it, there is then no one who will not turn away his eyes from so filthy an object. But we have already explained the import of this. God is indeed said to besprinkle kingdoms with defilements, when he casts them down; for they all begin freely to express their opinion: and those who before pretended great admiration, now rise up and bring forth many reproachful things. Then it is, that the Lord is said to besprinkle great kingdoms with filth and defilements. He then adds, I will disgrace thee nvl, nubel, is to fall, and it is applied to dead bodies; but it means also to disgrace, as it is to be taken here. I will make thee as the dung. Some think rv'y, ruai, to be dung, or something fetid: but as it comes from r'h, rae, to see, and is in many parts of Scripture taken for vision or view, they are more correct, in my judgment, who render it thus, I will make thee an example; so Jerome renders it; as though he said, "Thou shalt be a spectacle to all nations." And Nineveh is said to be made an example, because its ruin was more memorable than that of any other which had previously happened. Thou shalt then be a spectacle; that is, the calamity which I now denounce shall attract the observation of all. It afterwards follows -Nahum 3:7 7. And it shall come to pass, that all they that look upon you shall flee, and say, Nineveh is laid waste: who will bemoan her? From where shall I seek comforters for you? When he says, kl-r'yk, cal-raik, whosoever sees thee,' we hence learn again that rv'y, ruai, at the end of the last verse, is to be taken for example or spectacle; for the Prophet proceeds with the same subject: I will make thee, he says, an example, or a spectacle. -- For what purpose? That whosoever sees thee may depart from thee. And it was an evidence of horror, though some think it to have been a reward for her cruelty, that no one came to Nineveh, but that she was forsaken by all friends in her desolation. And they take in the same sense what follows, Who will condole with her? And whence shall I seek comforters for you? For they think that the Ninevites are here reproached for their cruelty, because they made themselves so hated by all that they were unworthy of sympathy; for they spared none, they allowed themselves full liberty in injuring others, they had gained the hatred of all the world. Hence some think that what is here intimated is, that the Ninevites were justly detested by and so that no one condoled with them in so great a calamity, inasmuch as they had been injurious to all: "It shall then happen, that whosoever sees you shall go far away from you and shall say, Wasted is Nineveh; who will condole with her? From where shall I call comforters to her?" But I know not whether this refined meaning came into the Prophet's mind. We may explain the words more simply, that all would flee far away as a proof of their horrors and that the calamity would be such, that no lamentation would correspond with it. Who will be able to console with her? That is, were the greatness of her calamity duly weighed, though all were to weep and utter their meanings, it would not yet be sufficient: all lamentations would be far unequal to so great a calamity. The Prophet seems rather to mean this. Who then shall condole with her? And whence shall I seek comforters, as though he said, "The ruin of so splendid a city will not be of an ordinary kind, but what cannot be equaled by any lamentations." It then follows -Nahum 3:8-10 8. Are you better than populous No, that was situate among the rivers, that had the waters round about it, whose rampart was the sea, and her wall was from the sea? 9. Ethiopia and Egypt were her strength, and it was infinite; Put and Lubim were thy helpers. 10. Yet was she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets: and they cast lots for her honorable men, and all her great men were bound in chains. The Prophet, in order to gain credit to his prophecy, produces here the ensample of Alexandria. It is indeed certain, from many testimonies of Scripture, that Alexandria is called No, which was a very ancient city, situated on the confines of Africa, and yet in Egypt. It might, at the same time, be, that the Alexandrians formerly had their own government, at least their own kings: and this is probable; for the Prophet says here, that Egypt and Ethiopia, as well as Africa and the Libyan nations, were the confederates of this city. It may hence then be concluded, that Alexandria was not then a part of Egypt, but had its own government, and was in alliance with the Egyptians, as with the other nations. But as Egypt, after the death of our Prophet, was in part overthrown by the Assyrians, and in part by the Chaldeans, some interpreters think, that the Prophet speaks of a ruin which had not yet taken place. But this would not harmonize with his design; for the Prophet shows here, as in a mirror, that the chief empires fall according to the will of God, and that cities, the richest and the best fortified, come to nothing, whenever it pleases God. Unless, then, the destruction of Alexandria was notorious and everywhere known, the Prophet could not have suitably adduced this example: I therefore doubt not but that Alexandria had been then demolished. It is no matter of wonder that it afterwards returned to its former state and became rich; for the situation of the city was most commodious, not so much on account of the fertility of the land, as on account of its traffic; for ships from the Mediterranean sailed up near to it. It had, indeed, on one side, the lake Marcotis, which is not very healthy; and then the sea fortified it; and Pharos was a neighboring island: but yet the city was inhabited by many, and adorned with splendid buildings; for the advantage of traffic drew together inhabitants from all quarters. It was afterwards built again by Alexander of Macedon. But it is evident enough that it had been already an opulent city: for Alexander did not build a new city but enlarged it. Let us now come to the words of the Prophet.

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Shall it be better to you than to Alexandria? The word 'mvn, amun, some render populous; and I am inclined to adopt this meaning, which has been received nearly by the consent of all. Others have supposed it to be the name of a king; but as proof fails them, I leave to themselves their own conjecture. Shall it then be better to you than to Alexandria? For it stood, he says, between the rivers Alexandria had the Nile, as it were, under its own power; for it was then divided into many parts, so that it intersected the city in various places. So then he says, that Alexandria dwelt between the rivers; for it divided the Nile, as it suited its convenience, into several streams. Then he says, The sea was around her: for it was surrounded on one side by the sea, and protected by the island Pharos, which had a tower, not only for the sake of defense, but that ships coming in from the Mediterranean, might have a signal, by which they might direct their course straight to the harbor. The sea then was around her; for the sea encircled more than half of the city; and then the lake Mareotis was on the other side to the south. He afterwards adds, And its wall or moat was the sea The word is written with y, iod, chyl, chil; but it means a wall or a moat, though Latins render antemurale -- a front-work: for they were wont formerly to fortify their cities with a double wall, as old buildings still show. According to these interpreters chyl, chil, is the inner wall, and so they render its front-work: and there was also an outer wall towards the sea. But we may take chyl, chil, for a moat or a trench; and it is easy to find from other passages that it was a trench rather than a front-work. It is said that the body of Jezebel was torn by dogs in the trench, and the word there is chyl, chil. As to the object of the Prophet, he evidently intended to show, that Alexandria was so well fortified, that Nineveh had no reason to think herself to be in a safer state; for its fortress was from the sea, and also from Ethiopia, on account of the munitions which he has mentioned. Then he speaks of Africa and Egypt, and the Libyan nations, and says in short, that there was no end of her strength; that is, that she could seek the help of many friends and confederates: many were ready to bring aid, even Africa, Ethiopia, and the Libyans. Yet, he says, she departed into captivity a captive; that is, the inhabitants of Alexandria have been banished, and the city become as it were captive, for its inhabitants were driven here and there. Dashed, he says, have been their little ones at the head of every street The Prophet means, that so great a power as that of Alexandria did not prevent the conquerors to exercise towards her the most barbarous cruelty; for it was a savage act to dash little children against stones, who ought on account of their tender age, to have been spared. There was indeed no reason for raging against them, for they could not have been deemed enemies. But yet the Prophet says that Alexandria had been thus treated; and he said this, that Nineveh might not trust in her strength, and thus perversely despise God's judgment, which he now denounced on it. He adds, They cast lots on her princess and bound were her great men with fetters In saying that lots were cast, he refers to an ancient custom; for when there was any dispute respecting a captive, the lot was cast: as for instance, when two had taken one man, to prevent contention, it was by lot determined who was to be his master. So then he says that lots were cast on their princes. This usually happened to the common people and to the lowest slaves; but the Prophet says that the conquerors spared not even the princes. They were therefore treated as the lowest class; and though they were great princes, they were led into captivity and bound with chains, in the same manner with the meanest and the lowest of the people. They were not treated according to their rank; and there was no differences between the chief men and the most degraded of the humbler classes; for even the very princes were so brought down, that their lot differed not from that of the wretched; for as common people are usually treated with contempt, so were the chiefs of Alexandria treated by their enemies. Prayer. Grant, Almighty God, that since by your awful judgments you show your displeasure at the pride of this world, we may be ruled by the spirit of meekness, and in such a manner humble ourselves willingly under your hand, that we may not experience your dreadful power in our destruction, but being, on the contrary, supported by your strength, we may keep ourselves in our own proper station and in true simplicity, and, at the same time, relying on your protection, we may never doubt, but you will sustain us against all the assaults of our enemies, however violent they may be, and thus persevere in the warfare of the cross which you have appointed for us, until we be at length gathered into that celestial kingdom, where we shall triumph together with your Son, when his glory shall shine in us, and all the wicked shall be destroyed. Amen. Lecture One Hundred and Fifth Nahum 3:11 11. You also shall be drunken: you shall be hid, you also shall seek strength because of the enemy. Nahum, after having adduced the example of Alexandria, now shows that nothing would be able to resist God, so that he should not deal with Nineveh in the same manner; and he declares that this would be the case, You also, he says, shalt be inebriated. Well known is this metaphor, which often occurs in Scripture: for the Prophets are wont frequently to call punishment a cup, which God administers. But when God executes a heavy punishment, he is said to inebriate the wicked with his cup. The Prophet says now, that the chastisement of Nineveh would make her like a drunken man, who, being overcome with wine, lies down, as it were, stupefied. Hence by this metaphor he intended to set forth a most severe punishment: You then shall be also inebriated The particle gm, gam, is here emphatically; it was introduced, that the Ninevites might know, that they could not possibly escape the punishment which they deserved; for God continues ever like himself. You then shalt be also inebriated. This would not be consistent, were not God the judge of the world to the end. There is then a common reason for this proceeding; hence it necessarily follows, -- since God punished the Alexandrians, the Assyrians cannot escape his hand, and be exempt from punishment. He adds, You shalt be hidden. Some refer this to shame, as though the Prophet had said, -- "You indeed show yourself now to be very proud, but calamity will force you to seek hiding-places, in which to conceal yourself." But I am more inclined to this meaning, -- that Nineveh would vanish away, as though it never had been; for to be hidden is often taken in Hebrew in the sense of being reduced to nothing. He afterwards says, You shall also seek strength, or supplies, from the enemy. The words mvz m'vyv, meouz meavib, may admit of two meanings, -- either that she will humbly solicit her enemies, -- or that on account of her enemies she will flee to some foreign aid; for the preposition m, mem, may be taken in both senses. If we adopt the first meaning, then I think that the Prophet speaks not of the Babylonians, but of the other nations who had been before harassed by the Assyrians. You shalt now then humbly pray for the aid of those who have been until now your enemies, -- not because they had provoked you, but because you have as an enemy treated them. Now it is an extreme misery, when we are constrained to seek the help of those by whom we are hated, and hated, because we have by wrongs provoked them. But the other sense is more approved, for it is less strained: You shall also seek aids on account of the enemy; that is, as strength to resist will fail you, thou wilt seek assistance from your neighbors. It follows -Nahum 3:12 12. All your strong holds shall be like fig trees with the first ripe figs: if they be shaken, they shall even fall into the mouth of the eater. The Prophet here declares that the strongholds of the Assyrians would avail them nothing; whether they trusted in the number of their men, or in their walls, or in other defenses, they would be disappointed; for all things, he says, will of themselves fall, even without being much assailed. And he employs a very apposite similitude, "You fortifications," he says, "which you think to be very strong, shall be like figs; for when the fruit is ripe, and any comes to the tree, as soon as he touches it or any of the branches, the figs will fall off themselves." We indeed know that there is not much firmness in that fruit; when it is ripe, it immediately falls to the ground, or if it hangs on the branches, a very little shaking will bring it down. We now see the design of the Prophet. And hence an useful doctrine may be deduced: whatever strength men may seek for themselves from different quarters, it will wholly vanish away; for neither forts, nor towers, nor ramparts, nor troops of men, nor any kind of contrivances, will avail anything; and were there no one to rise against them, they would yet fall of themselves. It afterwards follows -Nahum 3:13 13. Behold, your people in the midst of you are women: the gates of your land shall be set wide open to your enemies: the fire shall devour your bars. The Prophet declares here, that the hearts of them all would become soft and effeminate when God would proceed to destroy Nineveh. We have said before that the hearts of men are so in the hand of God that he melts whatever courage there may be in them, whenever he pleases: and God prepares men for ruin, when he debilitates their hearts, that they cannot bear the sight of their enemies. God indeed can leave in men their perverseness, so that they may ever run furiously into ruin, and not be able, with a courageous heart, to repel the attacks of their enemies; but he often softens their hearts and deprives them of power, that he may make more evident his judgment: God does not, however, always work in the same way; for variety in his judgments is calculated to do us good, for thereby our minds are more powerfully awakened. Were his proceedings uniformly the same, we could not so well distinguish the hand of God, as when he acts now in this way, and then in another. But, as I have already said, it is what is well known, that God enervates men and strips them of all courage, when he gives them over to destruction.

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So now the Prophet speaks of the Ninevites, Behold, he says, your people are women. The demonstrative particle, Behold, is here emphatically: for the Assyrians, no doubt, ridiculed, as a fable, the prediction of the Prophet; and it was what the Israelites found it difficult to believe. This is the reason why the Prophet pointed out, as by the finger, what surpassed the comprehensions of men. By saying, in the midst of you he intimates, that though they should be separated from their enemies and dwell in a fortified city, they should yet be filled with trembling. This amplification deserves to be noticed: for it is nothing wonderful, when an onset frightens us, when enemies join battle with us, and when many things present themselves before our eyes, which are calculated to deprive us of courage; but when we are frightened by report only concerning our enemies, and we become fainthearted, though walls be between us, it then appears evident, that we are smitten by the hand of God; for when we see walls of stone, and yet our hearts become brittle like glass, is it not evident, that we are inwardly terrified by the Lord, as it were, through some hidden influence, rather than through intervening and natural causes? We now then perceive the Prophet's meaning, when he says, that the people would become women, or effeminate, in the midst of the city, in its very bowels; as though he had said, that they would not cease to tremble, even while they were dwelling in a safe place. By opening, opened shall be thy gates, he says, to thy enemies. He shows again, that though the Assyrians were fortified, every access would be made open to their enemies, as though there was no fortress. By saying, the gates of thy land, it is probable that he speaks not only of the city, but of all their strongholds. The Assyrians, no doubt, fortified many cities, in order to keep afar off the enemy, and to preserve the chief seat of the empire free from danger and fear. I therefore understand the Prophet as referring here to many cities, when he says, By opening, opened shall be the gates of thy land to thine enemies and fire shall consume thy bars He means, that though they had before carefully fortified the whole land around, so that they thought themselves secure from all hostile invasion, yet all this would be useless; for the fire would consume all their bars. By fire, the Prophet understands metaphorically the judgment of God. For as we see that so great is the vehemence of fire, that it melts iron and brass, so the Prophet means, that there would be no strength which could defend Nineveh and its empire against the hand of God. It follows -Nahum 3:14-15 14. Draw waters for the siege, fortify your strong holds: go into clay, and tread the mortar, make strong the brick kiln. 15. There shall the fire devour you; the sword shall cut you off, it shall eat you up like the cankerworm: make yourself many as the cankerworm, make yourself many as the locusts. The Prophet goes on with the same subject, -- that the Ninevites would labor in vain, while striving anxiously and with every effort to defend themselves against their enemies. The meaning then is, "That though you remit no diligence, yet you shall lose all thy labor; for you will not be able to resist the vengeance of God; and you deceives yourself if you think that by the usual means you can aid yourself; for it is God who attacks you by the Babylonians. How much so ever then you may accumulate of those things which are usually employed to fortify cities, all this will be useless." Draw for yourself, he says, waters for the siege; that is, lay up provisions for thyself, as it is usually done, and have water laid up in cisterns; strengthen thy fortresses, that is, renew them; enter into the clay for the sake of treading the mortar: fortify, or cement, or join together; the brick-kiln (for what some think that chzq, chezek, means, here is to hold, or to lay hold, is wholly foreign to the Prophet's meaning:) to fortify then the brick- kiln, that is, the bricks which come forth from the kiln, nothing else than to construct and join them together, that there might be a solid building: for we know that buildings often fall, or are overturned, because they are not well joined together: and he refers to the mode of building which historians say was in use among the Assyrians. For as that country had no abundance of stones, they supplied the defect by bricks. We now then understand the intention of the Prophet. But he adds, There shall the fire consume thee There is much importance in the adverb of place, there, which he uses: there also, he says, shall the fire eat thee up: for he expresses more than before, when he said, that the Assyrians would weary themselves in vain in fortifying their city and their empire; for he says now, that the Lord would turn to their destruction those things in which they trusted as their defenses; There then shall the fire consume thee We now then see what the Prophet means. We must at the same time observe, that he mentions water; as though he said, However sparingly and frugally thy soldiers may live, being content with water as their drink, (for it is necessary, when we would firmly resist enemies, to undergo all indulgences, and if needs be to endure want, at least the want of delicate meat and drink,) -- though thy soldiers be content with water, and seek not water fresh from the spring or the river, but drink it from cisterns, and though thy fortresses be repaired, and thy walls carefully joined together in a solid structure, by bricks well fitted and fastened, yet there shall the fire consume thee; that is, thy frugality, exertion, and care, not only will avail thee nothing, but will also turn out to thy ruin; for the Lord pronounces accursed the arrogance of men, when they trust in their own resources. He afterwards adds, Exterminate thee shall the sword; that is, the Lord will find out various means by which he will consume thee. By the fire, then, and by the sword, will he waste and destroy thee. He then says, He will consume thee as the chafer we may read the last word in the nominative as well as in the objective case -- He as a chafer will consume you. If we approve of this rendering, then the meaning would be, -- "As chafers in a short time devour a meadow or standing corn, so your enemies shall soon devour you as with one mouthful." We indeed know, that these little animals are so hurtful, that they will very soon eat up and consume all the fruit; and there is in these insects an astonishing voracity. But as the Prophet afterwards compares the Assyrians to chafers and locusts, another sense would be more suitable, and that is, -- that God's judgment would consume the Assyrians, as when rain, or a storm, or a change of season, consumes the chafers; for as these insects are very hurtful, so the Lord also exterminates them whenever he pleases. He afterwards adds, to be multiplied; which is, as I have said, a verb in the infinitive mood. But the sentence of the Prophet is this, by multiplying as the chafer, to multiply as the locusts: but why he speaks thus, may be better understood from the context; the two following verses must be therefore added -Nahum 3:16-17 16. You have multiplied your merchants above the stars of heaven: the cankerworm spoils, and flies away. 17. Thy crowned are as the locusts, and thy captains as the great grasshoppers, which camp in the hedges in the cold day, but when the sun arises they flee away, and their place is not known where they are. From these words we may learn what the Prophet before meant, when he said that the Assyrians were like locusts or chafers; as though he said, -- "I know that you trust in your great number; for ye are like a swarm of chafers or locusts; ye excel greatly in number; inasmuch as you have assembled your merchants and traders as the stars of heaven." Here he shows how numerous they were. But when he says, The chafer has spoiled, and flies away, he points out another reason for the comparison; for it is not enough to lay hold on one clause of the verse, but the two clauses must be connected; and they mean this, -- that the Assyrians, while they were almost innumerable, gloried in their great number, -- and also, that this vast multitude would vanish away. He then makes an admission here and says, by multiplying your merchants, you have multiplied them; but when he says, as chafers and as locusts, he shows that this multitude would not continue, for the Lord would scatter them here and there. As then the scattering was nigh, the Prophet says that they were chafers and locusts. We now understand the design of the Prophet: He first ridicules the foolish confidence with which the Assyrians were inflated. They thought, that as they ruled over many nations, they could raise great armies, and set them in any quarter to oppose any one who might attack them: the Prophet concedes this to them, that is, that they were very numerous, by multiplying thou hast multiplied; but what will this avail them? They shall be locusts, they shall be chafers. -- How so? A fuller explanation follows, Thou hast multiplied thy merchants as the stars of heaven: but this shall be temporary; for thou shalt see them vanishing away very soon; they shall be like the chafers, who, being in a moment scattered here and there, quit the naked field or the meadow. But by merchants or traders some understand confederates; and this comparison also, as we have before seen, frequently occurs in the Prophets: and princes at this day differ nothing from traders, for they outbid one another, and excel in similar artifices, as we have elsewhere seen, by which they carry on a system of mutual deception. This comparison then may be suitable, Thou hast multiplied thy traders, -- tes practiciens. But the meaning of the Prophet may be viewed as still wider; we may apply this to the citizens of Nineveh; for the principal men no doubt were merchants: as the Venetian of the present day are all merchants, so were the Syrians, and the Ninevites, and also the Babylonians. It is then nothing strange, that the Prophet, by taking a part for the whole should include under this term all the rich, Thou hast then multiplied thy merchants. He has hitherto allowed them to be very numerous; but he now adds, The chafer has spoiled, and flies away The verb means sometimes to spoil, and it means also to devour: The chafer then has devoured, and flies away; that is, "Thy princes, (as he afterwards calls them,) or thy principal men, have indeed devoured; they have wasted many regions by their plunders, and consumed all things on every side, like the chafers, who destroy the standing corn and all fruits: thou hast then been as a swarm of chafers." For as chafers in great numbers attack a field, so Nineveh was wont to send everywhere her merchants to spoil and to denude the whole land. "Well," he says "the chafer has devoured, but he flies away, he is scattered; so it shall happen," says the Prophet, "to the citizens of Nineveh." And hence he afterwards adds, And thy princes are as locusts: this refers to the wicked doings, by which they laid waste almost the whole earth. As then the locusts and chafers, wherever they come, consume every kind of food, devour all the fields, leave nothing, and the whole land becomes a waste; so also have been thy princes; they have been as locusts and thy

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leaders as the locusts of locusts, that is, as very great locusts; for this form, we know, expresses the superlative degree in Hebrew. Their leaders were then like the most voracious locusts for the whole land was made barren by them, as nothing was capable of satisfying their avarice and voracity. The Prophet then adds, They are locusts, who dwell in the mounds during the time of cold; but when the sun rises, not known any more is their place He now shows, that it would not be perpetual, that the Ninevites would thus devour the whole earth, and that all countries would be exposed to their voracity; for as the locusts, he says, hide themselves in caverns, and afterwards fly away, so it shall happen to thy princes. But this passage may be taken to mean, -- that the Ninevites concealed themselves in their hiding-places during the winter, and that when the suitable time for plundering came, they retook themselves in different directions, and took possession of various regions, and brought home plunder from the remotest parts. This meaning may be elicited from the words of the Prophet; and the different clauses would thus fitly coalesce together, that when the Ninevites left their nests, they dispersed and migrated in all directions. I do not at the same time disapprove of the former meaning: they are then like locusts, who lodge in mounds during the time of cold; but when the sun rises, -- that is, when the season invites them, (for he speaks not of the winter sun,) but when the heat of the sun prevails and temperate the air, -- then, he says, the locusts go forth and fly away, and known no more is their place He means, in short, that the Ninevites plundered, and that they did so after the manner of locusts; and that a similar end also was nigh them; for the Lord would destroy them, yea, suddenly consume them, so that no trace of them could be found. It follows -Nahum 3:18 18. Your shepherds slumber, O king of Assyria: your nobles shall dwell in the dust: thy people is scattered upon the mountains, and no man gathers them. He confirms the preceding verse, and says that there would be no counsel nor wisdom in the leading men: for the shepherds of the king of Assyria were his counselors, in whose wisdom he trusted, as we know that kings usually depend on their counselors: for they think that there is in them prudence enough, and therefore they commit to them the care of the whole people. But the Prophet ridicules the confidence of the king of Assyria, because the shepherds would not have so much vigilance as to take care of themselves, and of the people, and of the whole kingdom. He speaks in the past tense, either to show the certainty of the prediction, or because the change of tenses is common in Hebrew. Lie still, he says, shall thy mighty men; that is, they shall remain idle; they shall not be able to sally out against their enemies, to stop their progress. They shall then lie still: and then he says, Scattered are thy people phvs, push, is not to scatter; hence I doubt not, but that there is a change of letter, that s, schin, is put for ts, tzaddi; and I am surprised that some derive the verb from phvs, push, when, on the contrary, it is from phvph, puts, and the change of these two letters is common in Hebrew. Thy people then are dispersed on the mountains and there is no one to assemble them By these words the Prophet means, that such would be the scattering of the whole kingdom, that there would be no hope of restoration; There will then be none to assemble them He had said before that the chiefs or mighty men would be still. Though it would be needful to go forth to check the progress of their enemies; yet he says, They shall idly lie down: He refers here to their sloth. But the people who ought to be quiet at home, as being weak and feeble, shall be dispersed on the mountains, and no one will be there to gather them. It follows -Nahum 3:19 19. There is no healing of your bruise; your wound is grievous: all that hear the brunt of you shall clap the hands over you: for upon whom has not your wickedness passed continually? The Prophet shows here more clearly, that when the empire of Nineveh should be scattered, it would be an incurable evil that every hope of a remedy would be taken away. Though the wicked cannot escape calamity, yet they harbor false expectations, and think that they can in a short time gather new strength. Hence, in order to take from them this hope, the Prophet says, that there would be no contraction of the fracture. And this is a striking similitude; for he compares the ruin of Nineveh to a wound which cannot be seamed and healed. There is then no contraction; some render it, a wrinkle, but improperly. There is then no contraction: and he adds, Thy stroke is full of pain; that is, the pain of thy stroke cannot be allayed. This is one thing, -- that the ruin of Nineveh would be irreparable. Then he says, Whosoever shall hear the report, shall strike the hand on your account. Many give this rendering, They shall clap the hand over you or with the hands; and they think that the singular is put for the plural number. But as in Hebrew to strike the hand is a token of consent, it would not be unsuitable to say, that the Prophet means, that wherever the report of this calamity would be heard, all would express their approbation, "See, God has at length proved himself to be the just avenger of so much wickedness." To strike the hand is said to be done by those who make an agreements or when any one pledges himself for another. As then in giving pledges, and in other compacts, men are said to strike the hand; so also all shall thus give their assent to God's judgment in this case, "O how rightly is this done! O how justly has God punished these tyrants, these plunderers." They will then strike the hand on thy account; that is, "This your ruin will be approved;" as though he said, "Not only before God are you, Nineveh, accursed, but also according to the consent of all nations." And thus he intimates, that Nineveh would perish in the greatest dishonor and disgrace. It sometimes happens that an empire falls, and all bewail the event: but God here declares, that he would not be satisfied with the simple destruction of the city Nineveh without adding to it a public infamy, so that all might acknowledge that it happened through his righteous judgment. He afterwards adds, For upon whom has not thy wickedness passed continually? This is a confirmation of the last clause; and this reason will suit both the views which have been given. If we take the striking of the hand for approbation, this reason will be suitable. -- How? For all nations will rejoice at your destruction, because there is no nation which you have not in many ways injured. So also, in token of their joy, all will congratulate themselves, as though they were made free; or they will clap their hands, that is, acknowledge that you hast been destroyed by the judgment of God, because all had experienced how unjustly and tyrannically thou hast ruled. As then thy wickedness has been like a deluge, and hast nearly consumed all the earth, all will clap or shake their hands at thy ruin. And he says, continually, to show that God's forbearance had been long exercised. Hence, also, it appears, that the Assyrians were inexcusable, because, when God indulgently spared them, they did not repent, but pursued their wicked ways for a long course of time. As then to their sinful licentiousness they added perverseness, every excuse was removed. But the Prophet does, at the same time, remind the Israelites, that there was no reason for them to be cast down in their minds, because God did not immediately execute punishment; for by the word tmyd, tamid, he insinuates, that God would so suspend for a time his judgment as to Nineveh, that his forbearance and delay might be an evidence of his goodness and mercy. We hence see that the Prophet here opposes the ardor of men, for they immediately grow angry or complain when God delays to execute vengeance on their enemies. He shows that God has a just reason for not visiting the wicked with immediate punishment; but yet the time will come when it shall appear that they are altogether past recovery, -- the time, I say, will come, when the Lord shall at length put forth his hand and execute his judgment. Prayer. Grant, Almighty God, that as we are not able to keep a firm footing in the way of justice and uprightness, -- O grant, that, being governed by your Spirit, we may restrain ourselves from doing any harm, and thus abstain from all evil deeds, and that we may labor to do good to all, so that we may, by experience, find that all are protected by you, who so conform themselves to the rule of your Law, that they take no advantage of the simple, either for the purpose of ruining or of injuring them, but who, being content with their own small portion, know that there is nothing better than to be wholly subject to thee, and to your guidance: and may we thus live in forbearance and justice towards our neighbors, that we may, at the same time, rely on your mercy, by which alone we can be defended, and made safe against so many assaults of Satan and of the wicked, until, having at length completed the course of our warfare, we shall come into that blessed rest which has been prepared for us in heaven by Christ Jesus our Lord. Amen. End of the Commentaries on Nahum. HABAKKUK Calvin's Preface to Habakkuk

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Now follows The Prophet Habakkuk; but the time in which he discharged his office of a Teacher is not quite certain. The Hebrews, according to their usual manner, unhesitatingly assert that he prophesied under the king Manasseh; but this conjecture is not well founded. We are however led to think that this prophecy was announced when the contumacy of the people had become irreclaimable. It is indeed probable, from the complaint which we shall have presently to notice, that the people had previously given many proofs of irremediable wickedness. To me it appears evident that the Prophet was sent, when others had in vain endeavored to correct the wickedness of the people. But as he denounces an approaching judgement on the Chaldeans, he seems to have prophesied either under Manasseh or under the other kings before the time of Zedechiah; but we cannot fix the exact time. The substance of the Book may be thus stated:--In the First chapter he complains of the rebellious obstinacy of the people, and deplores the corruptions which then prevailed; he then appears as the herald of God, and warns the Jews of their approaching ruin; he afterwards applies consolation, as God would punish the Chaldeans when their pride became intolerable. In the second chapter he exhorts the godly to patience by his own example, and speaks at large of the near ruin of Babylon; and in the third chapter, as we shall see, he turns to supplication and prayer. We shall now come to the words. CHAPTER 1 Lecture One Hundred and Sixth. Habakkuk 1:1 1. The burden which Habakkuk the prophet did see. The greater part of interpreters refer this burden to the Chaldeans and the monarchy of Babylon; but of this view I do not approve, and a good reason compels me to dissent from their opinion: for as the Prophet addresses the Jews, and without any addition calls his prophecy a burden, there is no doubt but that he refers to them. Besides, their view seems wholly inconsistent, because the Prophet dreads the future devastation of the land, and complains to God for allowing His chosen and elect people to be so cruelly treated. What others think is more correct--that this burden belonged to the Jews. What the Prophet understood by the word ms', mesha, has been elsewhere stated. Habakkuk then reproves here his own nation, and shows that they had in vain disdainfully resisted all God's prophets, for they would at length find that their threatening would be accomplished. The burden, then, which the Prophet Habakkuk saw, was this--That God, after having exercised long forbearance towards the Jews, would at length be the punisher of their many sins. It now follows-Habakkuk 1:2, 3 2. O LORD, how long shall I cry, and you will not hear! Even cry out unto you of violence, and you will not save! 3. Why do you show me iniquity, and cause me to behold grievance? For spoiling and violence are before me: and there are that raise up strife and contention. As I have already reminded you, interpreters think that the Prophet speaks here of future things, as though he had in his view the calamity which he afterwards mentions; but this is too strained a meaning; I therefore doubt not but that the Prophet expostulates here with God for so patiently indulging a reprobate people. For though the Prophets felt a real concern for the safety of the people, there is yet no doubt but that they burned with zeal for the glory of God; and when they saw that they had to contend with refractory men, they were then inflamed with a holy displeasure, and undertook the cause of God; and they implored His aid to bring a remedy when the state of things had become desperate. I therefore consider that the Prophet here solicits God to visit these many sins in which the people had hardened themselves. And therefore we conclude that he had previously exercised his office of a teacher; for it would have been otherwise improper for him to begin his work with such a complaint and expostulation. He had then by experience found that the people were extremely perverse. When he saw that there was no hope of amendment, and that the state of things was becoming daily worse, burning with zeal for God, he gave full vent to his feelings. Before, then, he threatens the people with the future vengeance of God, he withdraws himself, as it were, from communications with men, and in private addresses God himself. We must bear this first in mind, that the Prophet relates here the secret colloquy he had with God: but it ought not to be ascribed to an unfeeling disposition, that in these words he wished to hasten God's vengeance against his own kindred; for it behoved the Prophet not only to be solicitous for the salvation of the people, but also to feel a concern for the glory of God, yea, to burn with a holy zeal. As, then, he had in vain labored for a length of time, I doubt not but that, being as it were far removed from the presence of all witnesses, he here asks God, how long he purposed thus to bear with the wickedness of the people. We now apprehend the design of the Prophet and the import of his words. But he says first, how long, Jehovah, shall I cry, and you do not hear? How long shall I cry to you for violence, that is, on account of violence, and you do not save? We therefore learn, that the Prophet had often prayed God to correct the people for their wickedness, or to contrive some means to prevent so much licentiousness in sinning. It is indeed probable that the Prophet had prayed as long as there was any hope; but when he saw that things were past recovery, he then prayed more earnestly that God would undertake the office of a judge, and chastise the people. For though the Prophet really condoled with those who perished, and was touched, as I have said, with a serious concern for their public safety, he yet preferred the glory of God: when, therefore, he saw that boldness in sin increased through impunity, and that the Jews in a manlier mocked God when they found that they could sin without being punished, he could not endure such unbridled wantonness. Besides, the Prophet may have spoken thus, not only as expressing his own feeling, but what he felt in common with all the godly; as though he had undertaken here a public duty, and utters a complaint common to all the faithful: for it is probable that all the godly, in so disordered a state of things, mourned alike. How long, then, shall I cry? How long, he says, shall I cry on account of violence? That is, when all things are in disorder, when there is now no regard for equity and justice, but men abandon themselves, as it were with loose reins, unto all kinds of wickedness, how long, Lord, will You take no notice? But in these words the Prophet not only egresses his own feelings, but makes this kind of preface, that the Jews might better understand that the time of vengeance was come; for they were become not only altogether intolerable to God, but also to his servants. God indeed had suspended his judgement, though he had been often solicited to execute it by his Prophet. It therefore appears, that their wickedness had made such advances that it would be no wonder if they were now severely chastised by the Lord; for they had by their sins not only provoked him against them, but also all the godly and the faithful. He afterwards adds, how long will you show me iniquity, and make me to see trouble? Here the Prophet briefly relates the cause of his indignation,--that he could not, without great grief, yea, without anguish of mind, behold such evils prevailing among God's chosen people; for they who apply this to the Chaldeans, do so in a strained way, and without any necessity, and they have not observed the reason which I have stated--that the Prophet does not here teach the Jews, but prepares them for a coming judgement, as they could not but see that they were justly condemned, since they were proved guilty by the cry and complaints made by all the godly. Now this passage teaches us, that all who really serve and love God, ought, according to the Prophet's example, to burn with holy indignation whenever they see wickedness reigning without restraint among men, and especially in the Church of God. There is indeed nothing which ought to cause us more grief than to see men raging with profane contempt for God, and no regard had for his law and for divine truth, and all order trodden under foot. When therefore such a confusion appears to us, we must feel roused, if we have in us any spark of religion. If it be objected, that the Prophet exceeded moderation, the obvious answer is this,--that though he freely pours forth his feelings, there was nothing wrong in this before God, at least nothing wrong is imputed to him: for wherefore do we pray, but that each of us may unburden his cares, his griefs, and anxieties, by pouring them into the bosom of God? Since, then, God allows us to deal so familiarly with him, nothing wrong ought to be ascribed to our prayers when we thus freely pour forth our feelings, provided the bridle of obedience keeps us always within due limits, as was the case with the Prophet; for it is certain that he was retained under the influence of real kindness. Jeremiah did indeed pray with unrestrained fervor (Jeremiah 15:10): but his case was different from that of our Prophet; for he proceeds not here to an excess, as Jeremiah did when he cursed the day of his birth, and when he expostulated with God for being made a man of contention. But our Prophet undertakes here the defense of justice; for he could not endure the law of God to be made a sport, and men to allow themselves every liberty in sinning. We now, then, see that the Prophet can be justly excused, though he expostulates here with God, for God does not condemn this freedom in our prayers; but, on the contrary, the end of praying is, that every one of us pour forth, as it is said in the Psalms, his heart before God. As, then, we communicate our cares and sorrows to God,

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it is no wonder that the Prophet, according to the manner of men, says, Why do You show me iniquity, and make me to see trouble? Trouble is to be taken here in an active sense, and the verb tvym, tabith, has a transitive meaning. Some render it, why do You look on trouble? As though the Prophet indignantly bore the connivance of God. But the context necessarily requires that this verb should be taken in a transitive sense. "Why do You show me iniquity?" and then, "and make me to look on violence?" He says afterwards, in the third place, in my sight is violence. But I have said, that the word trouble is to be taken actively; for the prophet means not that he was worn out with weariness, but that wicked men were troublesome to the good and the innocent, as it is usually the case when a freedom in sinning prevails. And why, he says, are violence and plunder in my sight? And there is he who excites, etc.? The verb ns', nusha means not here to undertake, as some render it; but, on the contrary, to raise. Others render it, "Who supports," but this is frigid. Therefore the translation which I have stated is the most suitable--And why is there one who excites strife and contention? But the Prophet here accuses them only of sins against the second table of the law: he speaks not of the superstitions of people, and of the corrupted worship of God; but he briefly says, that they had no regard for what was just and right: for the stronger any one was, the more he distressed the helpless and the innocent. It was then for this reason that he mentioned iniquity, trouble, plunder, violence, contention, strife. In short, the Prophet here deplores, that there was now no equity and no brotherly kindness among the people, but that robberies, rapes, and tyrannical violence prevailed everywhere. It follows-Habakkuk 1:4 4. Therefore the law is slack, and judgement does not go forth: for the wicked surround the righteous; therefore wrong judgement proceeds. The Prophet confirms here what I have already said, and brings an excuse for his zeal; he proves that he was not without reason led to so great a warmth; for he saw that the law of God was trodden as it were under foot; he saw men so hardened in every kind of sin, that all religion and the fear of God had nearly been extinguished. Therefore I have already said, that the Prophet was not here impelled by a carnal passion, as it often happens to us, when we defend ourselves from wrongs done to us; for when any one of us is injured, he immediately becomes incensed, while, at the same time, we suffer God's law to be a sport, His whole truth to be despised, and everything that is just to be violated. We are only tender on what concerns us individually, and in the meantime we easily forgive when God is wronged, and His truth despised. But the Prophet shows here that he was not made indignant through a private feeling, but because he could not bear the profanation of God's worship and the violation of His holy law. He therefore says, that the law was dissolved or weakened, as though he said that God's law had no longer any authority or regard. Let us therefore learn to rouse up ourselves, for we are very frigid, when the ungodly openly despise and even mock God. As, then, we are too unconcerned in this respect, let us learn, by the Prophet's example, to stimulate ourselves. For even Paul also shows, in an indirect way, that there is just reason for indignation--Be ye angry,' he says, and sin not,' (Ephesians 4:26); that is, every one ought to regard his own sins, so as to become an enemy to himself; and he ought also to feel indignant whenever he sees God offended. This rule the Prophet now follows, weakened, he says, is the law. We know that when a sinful custom prevails, there is but little authority in what is taught: nor are human laws only despised when men's audacity breaks through all restraints, but even the very law of God is esteemed as nothing; for they think that everything erroneously done, by the consent of all, is lawful. We now then see that the Prophet felt great anguish of mind, like holy Lot (Genesis 19:1-38.), when he saw every regard for God almost extinct in the land, and especially among the chosen people, whom God had above all others consecrated to himself. He then adds, judgement goes not forth perpetually. Absurdly do many regard this as having been said in the person of foolish men, who think that there is no such thing as divine providence, when things in the world are in a disordered state: but the Prophet simply says, that all justice was suppressed. We have nearly the very same complaint in Isaiah 59:4. He then says, that judgement did not go forth perpetually, because the ungodly thought that no account was to be given by them. When, therefore, any one dared to say a word against them, they immediately boiled with rage, and like wild beasts fiercely attacked him. All then were silent, and nearly made dumb, when the ungodly thus prevailed and gathered boldness from the daily practice of licentiousness. Therefore, Go forth perpetually does not imply judgement;' that is, "O Lord, things are now past hope, and there appears to be no end to our evils, except You come soon and apply a remedy beyond what our flesh can conceive." For the wicked, he says, surround the righteous; that is, when there was any one who continued to retain some regard for religion and justice, immediately the wicked rose up against him on every side and surrounded him before and behind; so it happened, that no one dared to oppose the torrent, frauds, rapes, outrages, cruelty, and even murders everywhere prevailed; if any righteous men still remained, they dared not come forth into the public, for the wicked beset them on all sides. He afterwards adds, Therefore perverted judgement goes forth. The Prophet now rises higher, that even the rulers themselves increased the rage for evils, and as it were supplied fuel to their wickedness, as they confounded all distinction between right and wrong: for the Prophet speaks not here of private wrongs which any one might have done, but he speaks of the very rulers, as though he said, "There might have been one remedy, the judges might have checked so great an audacity; but they themselves stretch out their hands to the wicked and help them." Therefore the tribunals, which ought to have been sacred, were become as it were dens of thieves. The word mspht, meshiphith is taken properly in a good sense: Is not judgement then a desirable thing? Yes, but the Prophet says, that it was perverted. It was then by way of concession that judgement is mentioned; for he afterwards adds a word to it, by which he shows that the administration of the laws was evil and injurious: for when any one oppressed had recourse to the assistance of the laws, he was plundered. In short, the Prophet means, that all things in private and in public were corrupt among the people. It now followsHabakkuk 1:5 5. Behold you among the heathen, and regard, and wonder marvelously: for I will work a work in your days, which you will not believe, though it be told you. The Prophet turns his discourse to the Jews, after having related the private colloquy, in which he expostulated with God for having so patiently borne with the obstinate wickedness of the nation. Being now as it were furnished with God's command, (as the case really was,) he performs the office of a herald, and proclaims an approaching destruction. He indeed adopts a preface, which ought to have awakened drowsy and careless minds. He says--look, see, be astonished, be astonished; these repetitions do not a little increase the alarm; he twice bids them to see, and he twice exhorts them to be astonished, or to wonder. He then briefly proclaims the judgement of God, which he afterwards more fully describes. We now, then, perceive the object of the Prophet, and the manner in which he proceeds with his subject. And he bids those among the nations to behold, as though he had said, that they were unworthy to be taught in the school of God; he therefore appointed other masters for them, even the Chaldeans, as we shall presently see. He might have said--look to God; but as the Prophet had so long spent his labor in vain and without profit while teaching them, he sets over them the Chaldeans as teachers. Behold, he says, ye teachers among the Gentiles. There is here indeed an implied contrast, as though he said--"God has until now often recalled you to himself, and has offered himself to you, but ye have refused to look to him; now then, as he is wearied with exercising patience so long, he appoints for you other teachers; learn now from the Gentiles what you leave until now refused to learn from the holy mouth of God himself". The Greek translators no doubt read vgvrym, for their version is--"Behold, ye despisers." But in Hebrew there is no ambiguity as to the word. He afterwards adds--And wonder ye, wonder. By these words the prophets express how dreadful God's judgement would be, which would astonish the Jews themselves. Had they not been extremely refractory they might have quietly received instruction, for God would have addressed them by his prophets, as though they had been his own children. They might thus, with composed minds, have listened to God speaking to them; but the time was now come when they were to be filled with astonishment. We therefore see that the Prophet meant this in a few words--that there would be a new mode of teaching, which would overwhelm the unwilling with astonishment, because they would not endure to be ruled in a gentle manner, when the Lord required nothing from them but to render themselves teachable. After having said that God's judgement would be dreadful, he adds that it was nigh at hand--a work, he says, will he work in your days, etc. They had already been often warned of that vengeance, but as they had for a long time disregarded it, they did ever remain sunk in their own self-delusions, like men who want to protract time and hunt on every side for some excuse for indulging themselves. So then when the people became hardened against all threatening, they thought that God would ever bear with them; therefore the Prophet expressly declares, that the execution of that which they regarded as a fable was near at hand--He will work, he says, this work in your days He then subjoins--ye will not believe when it shall be told you; that is, God will execute such a punishment as will be incredible and exceed all belief. The Prophet no doubt alludes to the want of faith in the people, and indirectly reproves them, as though he said--"Ye have until now denied faith to God's word, but you shall at length find that he has told the truth; and this ye shall find to your astonishment; for as his word has been counted by you incredible, so also incredible shall be his judgement."

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In short, the Prophet intimates this—that though the Prophets had been derided by the Jews, and despised as inventors of fables, yet nothing had been said by them which would not be fully accomplished. This reward then was to be paid to all the unbelieving; for God would in the most dreadful manner avenge their impiety, so that they should themselves be astonished and become an astonishment to others. We now perceive what the Prophet meant by saying that the Jews would not believe the work of God when told them, that is, the vengeance which he will presently describe. This passage is quoted by Paul, and is applied to the punishment then awaiting the Jews; for Paul, after having offered Christ to them, and seeing that many of them regarded the preaching of Gospel with scorn, added these words--"see," he said, "and be astonished, for God will work a work in your days which ye shall not believe." Paul at the same time made a suitable application of the Prophet's words; for as God had once threatened his people by his Prophet Habakkuk, so he was still like himself; and since had so severely vindicated the contempt of his law as to his ancient people, he could not surely bear with the impiety of that people whom he found to have acted so malignantly and so ungratefully, yea so wantonly and perversely, as to reject his grace; for this was the last remedy for the Jews. No wonder then that Paul set before them this vengeance, when the Jews of his time persisted through their unbelief to reject Christ. Now follows the explanation Habakkuk 1:6 6. For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs. This verse is added by the Prophet as an explanation; for it was not enough to speak generally of God's work, without reminding them that their destruction by the Chaldeans was nigh at hand. He does not indeed in this verse explain what would be the character of that judgement which he had mentioned in the last verse Habakkuk 1:5; but he will do this in what follows. Now the Prophets differ from Moses in this respect, for they show, as it were by the finger, what he threatened generally, and they declare the special judgements of God; as it is indeed evident from the demonstrative adverb, "Behold." How necessary this was, we may gather from the perverseness of that people; for how distinctly so ever the Prophets showed to them God's judgements, so that they saw them with their eyes, yet so great was their insensibility, that they despised denunciations so apparent. What, then, would have been done, if the Prophets had only said in general, God will not spare you!' This, then, is the reason why the Prophet, having spoken of God's terrible vengeance, now declares in express terms, that the Chaldeans were already armed by Him to execute His judgement. The rest we leave for tomorrow. Prayer Grant, Almighty God, that as our sins cry continually to heaven, each of us may turn to repentance, and by condemning ourselves of our own accord may anticipate Your judgement, and thus stir up ourselves to repentance, that being received into favor, we may find you, whom we have provoked to take vengeance, to be indeed our Father: and may we be so preserved by You in this world, that having at length put off all our vices, we may attain to that perfection of purity, to which You invite us; and thus lead us more and more to Yourself by Your Spirit, and separate us from the corruptions of this world, that we may glorify You before men, and be at last made partakers of that celestial glory which has been purchased for us by the blood of Your only begotten Son. Amen. Lecture One Hundred and Seventh In the lecture of yesterday the Prophet began to show from whom the Jews were to expect the vengeance of God, even from the Chaldeans, who would come, not by their own instinct, but by the hidden impulse of God. God indeed testifies that he should be the author of this war, and that the Chaldeans would fight, as it were, under his auspices. I am he, he says, who excites, etc. Then by calling the Chaldeans a bitter and hasty nation, he intended seriously to terrify the Jews, who had heedlessly despised all threatening. It was not indeed a subject of praise to the Chaldeans, that they were bitter and impetuous: but the Lord could turn these vices to a good purpose, inasmuch as he elicits light from darkness. When, therefore, we read that the Chaldeans were bitter, and also hasty, God thus intimates that he can employ the vices of men in executing his judgements, and yet contract therefore no spot nor blemish; for we cannot possibly pollute him with our filth, as he scatters it far away by the brightness of his justice and equity. He afterwards adds, they shall march through the latitudes of the earth, to possess habitations not their own. He means that there would be no obstacles in the way of the Chaldeans, but that they would spread themselves over the whole earth, and occupy regions far remote. For they who fear, dare not thus disperse themselves, but, on the contrary, they advance cautiously with a collected army; but those, who have already obtained victory, march on to lay waste the land. This is what the Prophet says the Chaldeans would do. The meaning is--that they would not come to carry on an uncertain warfare, but that they would enjoy a victory; for they would by an impetuous course fill the land, so as to occupy tents or habitations not their own. It was indeed a matter of blame in the Chaldeans, that they thus made inroads on their own neighbors: but, as I have said, God intended only to fill the Jews with terror, because he found that all threatening were despised. He therefore meant to show how terrible the Chaldeans would be, and he confirms the same in the next verse. Habakkuk 1:7 7. They are terrible and dreadful: their judgement and their dignity shall proceed of themselves. By saying that the Chaldeans would be terrible and dreadful, he praises not their virtues; but, as I have already reminded you, he shows that they would be prepared to do his service by executing his vengeance: and he so regulated his judgement, that he used their cruelty for a good purpose. Thus we see that the worst of men are in God's hand, as Satan is, who is their head; and yet that God is not implicated in their wickedness, as some insane men maintain; for they say--That if God governs the world by his providence, he becomes thus the author of sin, and men's sins are to be ascribed to him. But Scripture teaches us far otherwise,--that the wicked are led here and there by the hidden power of God, and that yet the fault is in them, when they do anything in a deceitful and cruel manner, and that God ever remains just, whatever use he may make of instruments, yea, the very worst. But when the Prophet adds, that its judgement would be from the nation itself, he means that the Chaldeans would act according to their own will. When any one indeed obeys laws, and willingly submits to them, he will freely allow either judges or umpires in case of a dispute; but he who will have all things done according to his own purpose repudiates all judges. The Prophet therefore means, that the Chaldeans would be their own judges, so that the Jews or others would complain in vain for any wrongs done to them. "They shall be," he says, "their own judges, and shall execute judgement, for they will not accept any arbitrators." The word judgement, taken in a good sense, is put here for law (jus); as though he said, "Whatever the Chaldeans will claim for themselves, theirs shall it be; for no one will dare to interfere, and they will not submit to the will of others; but their power shall be for law, and their sword for a tribunal." We now understand the Prophet's meaning; and we must ever bear in mind what I have already said,--That God had no participation in these vices; but it was necessary that the stubbornness of an irreclaimable people should be thus corrected, or at least broken down. The Lord in the meantime could use such instruments in such a way as to preserve some moderation in his judgements. It follows-Habakkuk 1:8 8. Their horses also are swifter than the leopards, and are fiercer than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hurries to eat. The design of these figurative expressions is the same. The Prophet had spoken of the cruelty of those enemies whom the Jews despised: he now adds, that they would be so active as to surpass in velocity both leopards and eagles, or to be at least equal to them. He then says first, that their horses would be swifter then leopards. The Jews might have eluded his threatening, or at least have cherished their insensibility by a vain confidence, as we see how this vice prevails in the world; for they might have thought thus within themselves, "The Chaldeans are far away, and the danger of which the Prophet speaks cannot be so near at hand." Therefore he declares that their horses would be swifter than leopards. He then adds, that they would be fiercer than the evening wolves. The wolf is a rapacious animal; and when he ranges about all the day in vain seeking what he may devour, then in the evening hunger kindles his rage. There is, therefore, nothing more dreadful than hungry wolves. But, as I have said, except they find some prey about the evening, they become the more furious. We shall meet with the same simile in Zephaniah 3:1. We now see the drift of the Prophet's words.

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He adds that their horsemen would be numerous. He now sets forth their power, lest the Jews should have recourse to vain hopes, because they might obtain some help either from the Egyptians or other neighbors. The Prophet shows that all such hopes would be wholly vain; for had they gathered auxiliaries from all quarters, still the Chaldeans would exceed them in power and number. He afterwards says, that their horsemen would come from a distance. Though they should have a long journey, yet weariness would not hinder and delay them in coming from a remote part. The toil of travelling would not weaken them, until they reached Judea. How so? Because it will fly, he says, (he speaks throughout of the nation itself,) as an eagle hastening to devour. This metaphor is also most suitable to the present purpose; for it signifies, that wherever the Chaldeans saw a prey, they would instantly come, as an eagle to any carcass it may observe. Let the distance be what it may, as soon as it sees a prey, it takes a precipitate flight, and is soon present to devour; for the rapidity of eagles, as it is well known, is astonishing. We now see that what we learn from the Prophet's words is substantially this,--that God's judgement ought to have been feared, because he purposed to employ the Chaldeans as his servants, whose cruel disposition and inhumanity would be dreadful: he also shows that the Chaldeans would be far superior in power and number; and in third place he makes it known, that they would possess an astonishing rapidity, and that though length of journey might be deemed a hindrance, they would yet be like eagles, which come like an arrow from heaven to earth, whenever a prey is observed by them. And eagles are not only rapid in their flight, but they possess also sharpness of sight; for we know that the eyes of eagles are remarkably keen and strong: and it is said that they cast away their young, if they find that they cannot look steadily at the sun; for they regard them as spurious. The Prophet then intimates that the Chaldeans would from a distance observe their prey: as the eagles, who are endued with incredible quickness of sight, see from mid- air every carcass lying on the ground; so also would the Chaldeans quickly discover a prey, and come upon it in an instant. Let us proceed. Habakkuk 1:9 9. They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand. By saying that they would come to the prey, he means that they would have no trouble or labor, for they would be victorious before they had any contest, or had any war with their enemies. The meaning then is, that the Chaldeans would not come to spend much time in warfare, as when there is a strong power to resist; but that they would only come for the booty, for the Jews would be frightened, and instantly submit themselves. And by these words the Prophet intimates, that there would be neither strength nor courage in a people so refractory: for God thus debilitates the hearts of those who fiercely resist his word. Whenever, then, men become strong against God, he so melts their hearts, that they cannot resist their fellow-mortals; and thus he mocks their confidence, or rather their madness. Lest then the Jews should still harbor any hope from the chance of war, the Prophet says that the Chaldeans would only come for the prey, for all would become subject to them. He afterwards adds, that the meeting of their faces would be like the oriental wind. The word gmh, gime, means what is opposite; and its derivative signifies meeting or opposition (occursus.) We indeed know that the east wind was very injurious to the land of Judea, that it dried up vegetation, yea, that it consumed as it were the whole product of the earth. The violence of that wind was also very great. Therefore whenever the Prophets wished to express a violent impetuosity, they added this comparison of the east wind. It was therefore the same as though the Prophet had said that the Jews would now in vain flatter themselves; for as soon as they perceived the blowing of the east wind, they would flee away, knowing that they would be wholly unable to stand against it. Therefore follows what is added by the Prophets, He shall gather the captivity like the sand; that is, the king of Babylon shall without any trouble subdue all the people, and collect captives innumerable as the sand; for by the sand of the sea is meant an immense number of men. In short, the Prophet shows that the Jews were already conquered; because their striving and their contest had been with God, whom they had so often and so obstinately provoked; and also, because God had chosen for himself such servants as excelled in quickness, and power, and cruelty. This is the sum of the whole. He afterwards adds-Habakkuk 1:10 10. And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it. The Prophet concludes the subject which he has been until now pursuing. He says that the Chaldeans would not come to engage in a doubtful war, but only to triumph over conquered nations. We indeed know that the Jews, though not excelling either in number or in riches, were yet so proud, that they looked down, as it were, with contempt on other nations, and we also know, that they vainly trusted in vain helps; for as they were in confederacy with the Egyptians, they thought themselves to be beyond the reach of danger. Therefore the Prophet says, that kings and princes would be only a sport to the Chaldeans, and their fortresses would be only a derision to them. How so? For they will gather dust, he says; that is, will make a mound of the dust of the earth, and will thus penetrate into all fortified cities. In short the Prophet intended to cut off every hope from the Jews, that they might humble themselves before God; or he intended to take away every excuse if they repented not, as it indeed happened; for we know that they did not repent notwithstanding these warnings, until vengeance at length fully overtook them. He then adds-Habakkuk 1:11 11. Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god. The Prophet now begins to give some comfort to the faithful, lest they should succumb under so grievous evils. He has hitherto directed his discourse to that irreclaimable people, but he now turns to the remnant; for there were always among them some of the faithful, though few, whom God never neglected; yea, for their sake often he sent his prophets; for though the multitude derived no benefit, yet the faithful understood that God did not threaten in vain, and were thus retained in his fear. This was the reason why the prophets were wont, after having spoken generally, to come down to the faithful, and as it were to comfort them apart and privately. And this difference ought to be noticed, as we have said elsewhere; for when the prophets denounce God's wrath, the discourse then is directed indiscriminately to the whole body of the people; but when they add promises, it is then as though they called the faithful to a private conference, and spoke in their ear what had been committed to them by the Lord. The truth might have been useful to all, had they returned to a right mind; but as almost the whole people had hardened themselves in their vices, and as Satan had rendered stupid the minds and hearts of nearly all, it behoved the Prophet to have a special regard to the chosen of God. We now then apprehend his design. And he says--now he will change his spirit. He bids the faithful to entertain hope, because the Chaldeans, after having poured forth all their fury, will be punished by the Lord for their arrogance, for it will be intolerable. This may indeed seem frigid to ungodly men; for what wonder is it that the Chaldeans, after having obtained so many victories, should grow haughty and exult in their success, as is commonly the case? But as this is a fixed principle with us, that men's pride becomes intolerable to God when they extremely exult and preserve no moderation--this is a very powerful argument--that is, that whosoever thus raises his horns shall suddenly be laid prostrate by the Lord. And Scripture also ever sets this before us, that God beats down supercilious pride, and does this that we may know that destruction is nigh all the ungodly, when they thus grow violently mad, and know not that they are mortals. It was then for this reason that the Prophet mentions what he says here; it was that the faithful might hope for some end to the violence of their enemies, for God would check their pride when they should transgress. But he says--then He will change his spirit; not that there was before any humility in the Chaldeans, but that success inebriated them, yea, and deprived them of all reason. And it is a common thing that a person who has fortune as it were in his hand, forgets himself, and thinks himself no longer a mortal. Great kings do indeed confess that they are men; but we see how madness lays hold on them; for, as I have said, being deluded by prosperity, they deem themselves to be nothing less than gods. The Prophet refers here to the king of Babylon and all his people. He will change, he says, his spirit; that is, success will take away from him whatever reason and moderation he had. Now since the proud betray themselves and their disposition when fortune smiles on them, let us learn to form our judgement of men according to this experiment. If we would judge rightly of any man we must see how he bears good and bad fortune; for it may be that he who has borne adversity with a patient, calm and resigned mind, will disappoint us in prosperity, and will so elate himself as to be wholly another man. The Prophet then does not without reason speak of a change of spirit; for though the Chaldeans were before proud, they were not as extremely haughty as when their pride passed all bounds, after their many victories. He will change then his spirit; not that the Chaldeans were another kind of people, but that the Lord thus discovered their madness which was before hid. He then adds--he will pass over. The Prophet intended to express that when the Lord suffered the Chaldeans to rule far and wide, a way was thus opened for his judgements, which is far different from the judgement of the flesh. For the more power men acquire the more boldness they assume; and it seemed to tend to the establishing of their power that they knew how to use their success. But the Lord, as I have said, was secretly preparing a way to destroy them, when they thus became

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proud and passed all bounds; therefore the Prophet does not simply condemn the haughtiness and pride of the Chaldeans, but shows that a way is already open, as it were, for God's judgement, that he might destroy them, inasmuch as they would render themselves intolerable. He afterwards adds--and shall act impiously. The verb 'sm, ashem I refer to the end of the verse--where he ascribes his power to his own god. And the Prophet adds this explanation, in order that the Jews might know what kind of sin would be the sin of the king of Babylon. He then charges him with sacrilege, because he would think that he had become the conqueror of Judea through the kindness of his idol, so that he would make nothing of the power and glory of the true God. Since then the Babylonian would transfer God's glory to his own idol, his own ruin would be thus made ripe; for the Lord would undertake his own cause, and execute vengeance on such a sacrilege; for he speaks here no doubt of the Babylonian, and according to his view, when he says-This his strength is that of his god; but were any inclined to explain this of the true God, as some do, he would make a harsh and a forced construction; for the Babylonians did not worship the true God, but were devoted, as it is well known, to their own superstitions. The Prophet then no doubt makes known here to the faithful the pride with which the Babylonians would become elated, and thus provoke God's wrath against themselves; and also the sacrilegious boasting in which they would indulge, ascribing the victories given them to their own idols, which could not be done without daring reproach to the true God. It now follows-Habakkuk 1:12 12. Are You not from everlasting, O LORD my God, my Holy One? We shall not die. O LORD, You have ordained them for judgement; and, O mighty God, You have established them for correction. The Prophet now exulting, according to what all the faithful feel, shows the effect of what he has just mentioned; for as ungodly men wantonly rise up against God, and, while Satan renders them insane, throw out swelling words of vanity, as though they could by speaking confound earth and heaven; so also the faithful derive a holy confidence from God's word, and set themselves against them, and overcome their ferocity by the magnanimity and firmness of their minds, so that they can intrepidly boast that they are happy and blessed even in the greatest miseries. This then is what the prophet means when he adds--Are not You our God? The question is much more emphatically than if he had simply declared that the true God was worshipped in Judea, and would therefore be the protector of that nation; for when the Prophet puts a question, he means, according to what is commonly understood in Hebrew, that the thing admits of no doubt. "What! Are not You our God?" We therefore see that there is a contrast between the wicked and impious boastings in which the profane indulge, and the holy confidence which the faithful have, who exult in their God. But that the discourse is addressed to God rather than to the ungodly is not done without reason, for it would have been useless to contend with the wicked. This is indeed sometimes necessary, for when the reprobate openly reproach God we cannot restrain ourselves; nor is it right that we refrain from testifying that we regard all their slanders as of no account; but we cannot so courageously oppose their audacity as when we have the matter first settled between us and God, and be able to say with the Prophets--"You are our God." Whosoever then would boldly contend with the ungodly must first have to do with God, and confirm and ratify as it were that compact which God has proposed to us, even that we are his people, and that he in his turn will be always our God. As then God thus covenants with us, our faith must be really made firm, and then let us go forth and contend against all the ungodly. This is the order which the Prophet observes here, and what is to be observed by us--Are not You our God? He also adds--long since, mqdm, mekodam, by which word the Prophet invites the attention of the faithful to the covenant which God had made, not yesterday nor the day before that, with his people, but many ages before, even 400 years before he redeemed their fathers from Egypt. Since then the favor of God to the Jews had been confirmed for so long a time, it is not without reason that the Prophet says here—You are our God from the beginning; that is, "the religion which we embrace has been delivered to us by Your hands, and we know that You are its author; for our faith depends not on the opinion of men, but is sustained by Your word. Since, then, we have found so often and in so many ways, and for so many years, that You are our God, there is now no room for doubt." He then subjoins--we shall not die. What the Jews say of this place, that it had been corrected by the scribes, seems not to me probable; for the reason they give is very frivolous. They suppose that it was written lo tamut, You do not die, and that the letter nun had been introduced, "we shall not die," because the expression offended those scribes, as though the Prophet compared God to men, and ascribed to him a precarious immortality; but they would have been very foolish critics. I therefore think that the word was written by the Prophet as we now read it, You are our God, we shall not die. Some explain this as a prayer--"let us not die;" and the future is often taken in this sense in Hebrew; but this exposition is not suitable to the present passage; for the Prophet, as I have already said, rises up here as a conqueror, and disperses as mists all those foolish boastings of which he had been speaking, as though he said--"we shall not die, for we are under the protection of God." I have already explained why he turns his discourse to God: but this is yet the conclusion of the argument,--that as God had adopted that people, and received them into favor, and testified that he would be their defender, the Prophet confidently draws this inference,--that this people cannot perish, for they are preserved by God. No power of the world, nor any of its defenses, can indeed afford us this security; for whatever forces may all mortals bring either to protect or help us, they shall all perish together with us. Therefore, the protection of God alone is that which can deliver us from the danger of death. We now perceive why the Prophet joins together these two things, "You are our God," and "We shall not die;" nor can indeed the one be separated from the other; for when we are under the protection of God, we must necessarily continue safe and safe for ever; not that we shall be free from evils, but that the Lord will deliver us from thousand deaths, and ever preserve our life in safety. When only he affords us a taste of eternal salvation, some spark of life will ever continue in our hearts, until he shows to us, when at length redeemed, as I have already said, from thousand deaths, the perfection of that blessed life, which is now promised to us, but as yet is looked for, and therefore hid under the custody of hope. Prayer Grant, Almighty God, that since You set around us so many terrors, we may know that we ought to be roused, and to resist the sloth and tardiness of our flesh, so that You may fortify us by a different confidence: and may we so depend on your aid, that we may boldly triumph over our enemies, and never doubt, but that You will at length give us the victory over all the assaults of Satan and of the wicked; and may we also so look to You, that our faith may wholly rest on that eternal and immutable covenant, which has been confirmed for us by the blood of Your only Son, until we shall at length be united to him who is our head, after having passed through all the miseries of the present life, and having been gathered into that eternal inheritance, which Your Son has purchased for us by his own blood. Amen. Lecture One hundred and Eighth We began yesterday to explain the words of the Prophet, by which he encouraged himself and the faithful, and obtained support under circumstances bordering on despair; for he turned to God, when he saw the wicked, not only elated with prosperity, but also pouring forth blasphemies against the living God. The Prophet then says, that those who are under God's protection shall not perish. Of this he felt assured within himself. The declaration, as I have said, is much more striking, as the Prophet turns all his thoughts towards God, than if he had publicly and loudly declared what he testified, as it were, in a private conference. But it was not without reason that he said, "Thou, my God, my holy one;" as though he had said, "I trust in You, inasmuch as I am one of Your chosen people." He does not indeed speak here in his own private name, but includes with himself the whole Church; for this privilege belonged to all the children of Abraham, as they had been set apart by the gratuitous adoption of God, and were a royal priesthood. This is the reason why the Prophet says, You, my God, my holy one. For the Jews were wont thus to call God, because they had been chosen from the rest of the world. And their holiness was, that God had deigned to take them as his people, having rejected others, while yet there was by nature no difference between them. There is, moreover, much weight in the words which follow, Jehovah! For judgement has You set him? This temptation ever occurs to us, whenever we strive to put our trust in God--What does this mean? For God now forsakes us, and exposes us to the caprice of the wicked they are allowed to do what they please, and God interferes not. How, then, can we cherish hope under these perplexities?" The Prophet now sets up a shield against this temptations--"You," he says, "have appointed him for judgement." For he ascribes it to God's providence, that the Assyrians had with so much wantonness wasted the land, or would waste it when they came; for he speaks of things yet future--"You," he says, "has appointed him for judgement." This is a truth much needed: for Satan darkens, as with clouds, the favor of God, when any adversity happens to us, and when God himself thus proves our faith. But adversities are as it were clouds, excluding us from seeing God's fervor, as the light of the sun appears not to us when the sky is darkened. If, indeed, the mass of evils be so great and so thick, that our minds are overwhelmed, they are not clouds, but the thick darkness of night. In that case our faith cannot stand firm, except the providence of God comes to our view, so that we may know, in the midst of such confusion, why he permits so much liberty to the wicked, and also how their attempts may turn out, and what may be the issue. Except then we be fully persuaded, that God by his secret providence regulates all these confusions, Satan will a hundred

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times a day, yea every moment, shake that confidence which ought to repose in God. We now see how opportunely the Prophet adds this clause. He had said, "Are not You our God? We shall not die." He now subjoins this by way of anticipation, "The Assyrians indeed do lay waste Your land as with an unbridled wantonness, they plunder Your people, and with impunity slay the innocent; but, O Lord, this is not done but by Your permission: You overrule all these confused proceedings, nor is all this done by You without a cause. You, Jehovah, have for judgement appointed him.--Judgement is to be taken for chastisement. But the Prophet repeats the same thing, and, being strong, You have for correction established him. Some render tsvr, tsur strong, in the accusative case, and give a twofold explanation. One party apply the term to the Jews, who were to be subdued by hard means, since they were so refractory; and therefore they think that the Jews are called strong, because they were like stones. Others give this meaning, You have made him strong to correct; that is, You have given him strength, by which he will chastise us. But as this is one of God's titles, I doubt not but that the two clauses correspond. He now, then, gives this name to God. Having given him his name as an eternal God, You, Jehovah, etc.; he now calls him strong. He puts tsvr, tsur to correspond with Jehovah; and then to correct, to correspond with judgement. We therefore see how well the whole context agrees, and how the words answer, the one to the other. Then it is, You, strong one, hast established him to correct. But why does the Prophet call him strong? Though this title, as I have said, is commonly ascribed to God, yet the Prophet, I have no doubt, had regard to the circumstances at the time. It is indeed difficult to retain this truth,--that the world is ruled by the secret counsel of God, when things are turned upside down: for the profane then glamour against God, and charge him with listlessness; and others cry out, that all things are thus changed fortuitously and at random; and therefore they call fortune blind. It is then difficult, as I have said, to retain a fast hold on this truth. The Prophet, therefore, in order to support his own weakness, sets before himself this title of God, You, the strong God, or the rock, etc.; for tsvr, tsur means properly a rock, but it is to be taken here for God of strength. Why? "Behold, we indeed see revolutions, which not only make our faith to totter, but also dissipate as it were all our thoughts: but how much so ever the world revolve in confusion, yet God is a rock; His purpose fails not, nor wavers; but remains ever firm." We now then see why the Prophet calls God strong. You the strong one, he says, have established him. He expresses more by the word established, than in the first clause: for he prepared himself with firmness against continued evils, in case God (as it might be easily conjectured) would not give immediate relief to his people, but add calamities to calamities. Should God then join evils to evils, the Prophet prepares himself for perseverance; "You," he says, "the strong one have established him;" that is, "Though the Assyrian should not only like a whirlwind or a violent tempest rush upon us, but also continue to oppress us, as though he were a pestilence attached to the land, or some fixed mountain, yet You, Lord, has established him." For what purpose? To correct. But the Prophet could not have said this, had he not known that God justly chastised his people. Not only for his own sake did he say this; but he intended also, by his own example, to lead the faithful to make the same holy and pious confession. The two clauses of this sentence then are these, that though the Assyrian would rage with unbridled wantonness, like a cruel wild beast, he would yet be restrained by the hidden power of God, to whom it peculiarly belongs to overrule by his secret providence the confusions of this world. This is one thing. The Prophet also ascribes justice to God's power, and thus confesses his own guilt and that of the people; for the Lord would justly use so severe a scourge, because the people needed such a correction. Let us now go on-Habakkuk 1:13 13. You are of purer eyes than to behold evil, and cannot look on iniquity: wherefore do You look upon them that deal treacherously, and hold Your tongue when the wicked devours the man that is more righteous than he? The Prophet here expostulates with God, not as at the beginning of the chapter; for he does not here, with a holy and calm mind, undertake the defense of God's glory, but complains of injuries, as men do when oppressed, who go to the judge and implore his protection. This complaint, then, is to be distinguished from the former one; for at the beginning of the chapter the Prophet did not plead his own cause or that of the people; but zeal for God's glory roused him, so that he in a manner asked God to take vengeance on so great an obstinacy in wickedness; but he now comes down and expresses the feelings of men; for he speaks of the thoughts and sorrows of those who had suffered injuries under the tyranny of their enemies. And he says, O God, You are pure in eyes, You look not on evil. Some render the verb thvr, theur in the imperative mood, clear the eyes; but they are mistaken; for the verse contains two parts, the one contrary to the other. The Prophet reasons from the nature of God, and then he states what is of an opposite character. You, God, he says, are pure in eyes; therefore You cannot look on evil; it is not consistent with Your nature to pass by the vices of men, for every iniquity is hateful to You. Thus the Prophet sets before himself the nature of God. Then he adds, that experience is opposed to this; for the wicked, he says, exult; and while they miserably oppress the innocent, no one affords any help. How is this, except that God sleeps in heaven, and neglects the affairs of men? We now then understand the Prophet's meaning in this verse. By saying that God is pure in eyes, he assumes what ought to be deemed certain and indubitable by all men of piety. But as God's justice does not always appear, the Prophet has a struggle; and he shows that he in a manner vacillated, for he did not see in the state of things before him what yet his piety dictated to him, that is, that God was just and upright. It is indeed true, that the second part of the verse borders on blasphemy: for though the Prophet ever thought honorably and reverently of God, yet he murmurs here, and indirectly charges God with too much tardiness, as he connived at things, while he saw the just shamefully oppressed by the wicked. But we must notice the order which the Prophet keeps. For by saying that God is pure in eyes, he no doubt restrains himself. As there was danger lest this temptation should carry him too far, he meets it in time, and includes himself, in a manner, within this boundary--that we ought to retain a full conviction of God's justice. The same order is observed by Jeremiah when he says, I know, Lord, that You are just, but how is it that the ungodly do thus pervert all equity? And You either take no notice, or do not apply any remedy. I would therefore freely contend with You.' The Prophet does not immediately break out into such an expression as this, "O Lord, I will contend with You in judgement:" but before he mentions his complaint, knowing that his feelings were strongly excited, he makes a kind of preface, and in a manner restrains himself, that he might check that extreme ardor which might have otherwise carried him beyond due bounds; "You are just, O Lord," he says. In a similar manner does our prophet speak here, You art pure in eyes, so as not to behold evil; and You cannot look on trouble Since, he says, You cannot look on trouble, we find that he confirms himself in that truth--that the justice of God cannot be separated from his very nature: and by saying, l' tvkl, la tucal, "You cannot," it is the same as though he had said, "You, O Lord, are just, because You are God; and God, because You are just." For these two things cannot be separated, as both the eternity, and the very being of God, cannot stand without his justice. We therefore see how strenuously the Prophet struggled against his own impetuosity, so that he might not too much indulge himself in the complaint, which immediately follows. For he then asks, according to the common judgement of the flesh, Why do You look on, when the ungodly devours one more just than himself? The Prophet here does not divest God of his power, but speaks in doubt, and contends not so much with God as with himself. A profane man would have said, "There is no God, there is no providence," or, "He cares not for the world, he takes his pleasure in heaven." But the Prophet says, "You see, Lord." Therefore he ascribes to God what peculiarly belongs to him--that he does not neglect the world which he has created. At the same time he here inclines two ways, and alternates; Why do You look on, when the ungodly devours one more just than himself? He says not that the world revolves by chance, nor that God takes his delight and ease in heaven, as the Epicureans hold; but he confesses that the world is seen by God, and that he exercises care over the affairs of men: notwithstanding, as he could not see his way clear in a state of things so confused, he argues the point rather with himself than with God. We now see the import of this sentence. The Prophet, however, proceeds-Habakkuk 1:14, 15 14. And make men as the fishes of the sea, as the creeping things, that have no ruler over them? 15. They take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad. He goes on, as it has been said, in his complaint; and by a comparison he shows that the judgement would be such as though God turned away from men, so as not to check the violence of the wicked, nor oppose his hand to their wantonness, in order to restrain them. Since, then, everyone would oppress another as he exceeded him in power, and would with increased insolence rise up against the miserable and the poor, the Prophet compares man to the fish of the sea,--"What can this mean?" he says. "For men have been created after God's image: why then does not some justice appear among them? When one devours another, and even one man oppresses almost the whole world, what can be the meaning of this?

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God seems to sport with human affairs. For if he regards men as his children, why does he not defend them by his power? But we see one man (for he speaks of the Assyrian king) so enraged and so cruel, as though the rest of the world were like fish or reptiles." You make men, he says, like reptiles or fishes; and then he adds, He draws up the whole by his hook, he collects them into his drag, he gathers them into his net, he exults. We now see what the Prophet means--that God would, as it were, close his eyes, while the Assyrians wantonly laid waste the whole world: and when this tyranny should reach the holy land, what else could the faithful think but that they were forsaken by God? And there is nothing, as I have already said, more monstrous, than that iniquitous tyranny should thus prevail among men; for they have all, from the least to the greatest, been created after God's image. God then ought to exercise peculiar care in preserving mankind; his paternal love and solicitude ought in this respect to appear evident: but when men are thus destroyed with impunity, and one oppresses almost all the rest, there seems indeed to be no divine providence. For how will it be that he will care for either birds, or oxen, or asses, or trees, or plants, when he will thus forsake men, and bring no aid in so confused a state? We now understand the drift of what the Prophet says. But yet he does not, as I have already said, take away from God his power, nor does he here rail against fortune, as many cavilers do. You make men, he says: he ascribes to God what cannot be taken from him,--that he governs the world. But as to God's justice, he hesitates, and appeals to God. Though the Prophet seems here to rush headlong like insane men; yet if we consider all things, we shall see that he strenuously contended with his temptations, and even in these words some sparks at least of faith will shine forth, which are sufficient to show to us the great firmness of the Prophet. For this especially is worthy of being noticed,--that the Prophet turns himself to God. The Epicureans, when they glamour against God, for the most part, seek the ear of the multitude; and so they speak evil of God and withdraw themselves at a distance from him; for they do not think that he exercises any care over the world. But the Prophet continually addresses God. He knew then that God was the governor of all things. He also desires to be extricated from thoughts so thorny and perplexing; and from whom does he seek relief? From God himself. When the profane wantonly deride God, they indulge themselves, and seek nothing else but to become hardened in their own impious conjectures: but the Prophet comes to God himself, "How does this happen, O Lord?" As though he had said, "You see how I am distracted, and also held fast bound--distracted by many absurd thoughts, so that I am almost confounded, and held fast bound by great perplexities, from which I cannot extricate myself. Do You, O Lord, unfold to me these knots, and concentrate my scattered thoughts, that I may understand what is true, and what I am to believe; and especially remove from me this doubt, lest it should shake my faith; O Lord, grant that I may at length know and fully understand how You are just, and overrules, consistently with perfect equity, those things which seem to be so confused." It also happens sometimes that the ungodly, as it were, openly revile God, a satanic rage having taken possession on them. But the case was far different with the Prophet; for finding himself overwhelmed and his mind not able to sustain him under so heavy trials, he sought relief, and as we have said, applied to God himself. By saying, He therefore rejoices and exults, he increases the indignity; for though the Lord may for a time permit the wicked to oppress the innocent, yet when he finds them glorying in their vices and triumphing, so great a wantonness ought the more to kindle his vengeance. That the Lord then should still withhold himself, seems indeed very strange. But the Prophet proceeds-Habakkuk 1:16 16. Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, and their meat plenteous. The Prophet confirms the closing sentence of the last verse; for he explains what that joy was of which he had spoken, even the joy by which the wicked, as it were, designedly provoke God against themselves. It is indeed an abominable thing when the ungodly take delight in their vices; but it is still more atrocious when they deride God himself. Such, then, is the account now added by the Prophet, as though he had said, "Not only do the ungodly congratulate themselves while You spare them, or for a time bear with them; but they now rise up against You and deride all Your majesty, and openly blaspheme against heaven itself; for they sacrifice to their own net, and offer incense to their drag." By this metaphor the Prophet intimates, that the wicked do not only become hardened when they succeed in their vices, but that they also ascribe to themselves the praise of justice; for they consider that to be rightly done which has been attended with success. They thus dethrone God, and put themselves in his place. We now then see the Prophet's meaning. But this passage discovers to us the secret impiety of all those who do not serve God sincerely and with an honest mind. There is indeed imprinted on the hearts of men a certain conviction respecting the existence of a God; for none are so barbarous as not to have some sense of religion: and thus all are rendered inexcusable, as they carry in their hearts a law which is sufficient to make them a thousand times guilty. But at the same time the ungodly, and those who are not illuminated by faith, bury this knowledge, for they are enveloped in themselves: and when some recollection of God creeps in, they are at first impressed, and ascribe some honor to him; but this is evanescent, for they soon suppress it as much as they can; yea they even strive to extinguish (though they cannot) this knowledge and whatever light they have from heaven. This is what the Prophet now graphically sets forth in the person of the Assyrian king. He had before said, "This power is that of his God." He had complained that the Assyrians would give to their idols what was peculiar to God alone, and thus deprive him of his right: but he says now, that they would sacrifice to their own drag, and offer incense to their net. This is a very different thing: for how could they sacrifice to their idols, if they ascribed to their drag whatever victories they had gained? Now, by the words drag and net, the Prophet means their efforts, strength, forces, power, counsels, and policies as they call them, and whatever else there be which profane men arrogate to themselves. But what is it to sacrifice to their own net? The Assyrian did this, because he thought that he surpassed all others in craftiness, because he thought himself so courageous as not to hesitate to make war with all nations, regarding himself well prepared with forces and justified in his proceedings; and because he became successful and omitted nothing calculated to ensure victory. Thus the Assyrian, as I have said, regarded as nothing his idols; for he put himself in the place of all the gods. But if it be asked wherefore came his success, we must answer, that the Assyrian ought to have ascribed it all to the one true God: but he thought that he prospered through his own valor. If we refer to counsel, it is certain that God is he who governs the counsels and minds of men; but the Assyrian thought that he gained everything by his own skill. If, again, we speak of strength, wherefore was it? And of courage, wherefore was it, but from God? But the Assyrian appropriated all these things to himself. What regard, then, had he for God? We see how he now takes away all honor even from his own idols, and attributes everything to himself. But this sin, as I have already said, belongs to all the ungodly; for where God's Spirit does not reign, there is no humility, and men ever swell with inward pride, until God thoroughly cleanse them. It is then necessary that God should empty us by his special grace, that we may not be filled with this satanic pride, which is innate, and which cannot by any means be shaken off by us, until the Lord regenerates us by his Spirit. And this may be seen especially in all the kings of this world. They indeed confess that kings rule through God's grace; and then when they gain any victory, supplications are made, vows are paid. But were any one to say to those conquerors, "God had mercy on you," the answer would be, "What! Was then my preparation nothing? Did I not provide many things beforehand? Did I not attain the friendship of many? Did I not form confederacies? Did I not foresee such and such disadvantages? Did I not opportunely provide a remedy?" In a word, they sacrifice apparently to God, but afterwards they have a regard mainly to their drag and their net, and make nothing of God. Well would it be were these things not so evident. But since the Spirit of God sets before us a lively image of the fact, let us learn what true humility is, and that we then only have this, when we think that we are nothing, and can do nothing, and that it is God alone who not only supports and continues us in life, but also governs us by his Spirit, and that it is he who sustains our hearts, gives courage, and then blesses us, so as to render prosperous what we may undertake. Let us therefore learn that God cannot be really glorified, except when men wholly empty themselves. He then adds, because in (or by) them is his fat portion and his rich meat. Though some render vr'h, berae, choice meat, and others, fat meat, I yet prefer the meaning of rich. His meat then will be rich. The Prophet intimates here that men are so blinded by prosperity that they sacrifice to themselves, and therefore the more deserving of reproof is their ingratitude; for the more liberally God deals with us the more reason, no doubt, there is why we ought to glorify him. But when men, well supplied and fully satisfied, thus swell with pride and sacrifice to themselves, is not their impiety in this manner more completely discovered? But the Prophet not only proves that the Assyrians abused God's bounty, but he shows in their person what is the disposition of the whole world. For when men accumulate great wealth, and pile up a great heap from the property of others, they become more and more blinded. We therefore see that we ought justly to fear the evil of prosperity, lest our fatness should so increase that we can see nothing; for the eyes are dimmed by excessive fatness. Let this then be ever remembered by us. The Prophet then concludes his discourse: but as one verse of the first chapter only remains, I shall briefly notice it. Habakkuk 1:17

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17. Shall they therefore empty their net, and not spare continually to slay the nations? This is an affirmative question, "Shall they therefore;" which, however, requires a negative answer. Then all interpreters are mistaken; for they think that the Prophet here complains, that he presently extends his net after having made a capture, but he rather means, "Is he ever to extend his net?" that is, "How long, O Lord, will You permit the Assyrians to proceed to new plunders, so as to be like the hunter, who after having taken a boar or a stag, is more eager, and immediately renews his hunting; or like the fisherman, who having filled his little ship, with more avidity pursues his vocation? Will You, Lord, he says, suffer the Assyrians to become more assiduous in their work of destruction?" And he shows how unworthy they were of God's forbearance, for they slew the nations. "I speak not here," he says, "either of fish or of any other animal, nor do I speak of this or that man, but I speak of many nations. As these slaughters are thus carried on through the whole world, how long, Lord, shall they be unpunished? For they will never cease." We now see the purport of the Prophet's complaint; but we shall find in the next lecture how he recovers himself. Prayer Grant, Almighty God, that as it cannot be but that, owing to the infirmity of our flesh, we must be shaken and tossed here and there by the many turbulent commotions of this world,--O grant, that our faith may be sustained by this support--that You are the governor of the world, and that men were not only once created by You, but are also preserved by Your hand, and that You are also a just judge, so that we may duly restrain ourselves; and though we must often have to bear many insults, let us yet never fail, until our faith shall become victorious over all trials, and until we, having passed through continued succession of contests, shall at length reach that celestial rest, which Christ Your Son has obtained for us. Amen. CHAPTER 2 Lecture One Hundred and Ninth Habakkuk 2:1 1. I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am corrected. We have seen in the first chapter Habakkuk 1:2-3 that the Prophet said in the name of all the faithful. It was indeed a hard struggle, when all things were in a perplexed state and no outlet appeared. The faithful might have thought that all things happened by chance, that there was no divine providence; and even the Prophet uttered complaints of this kind. He now begins to recover himself from his perplexities; and he ever speaks in the person of the godly, or of the whole Church. For what is done by some interpreters, who confine what is said to the prophetic office, I do not approve; and it may be easy from the contempt to learn, that the Prophet does not speak according to his private feeling, but that he represents the feelings of all the godly. So then we ought to collect this verse with the complaints, which we have before noticed; for the Prophet, finding himself sinking, and as it were overwhelmed in the deepest abyss, raises himself up above the judgement and reason of men, and comes nearer to God, that he might see from on high the things which take place on earth, and not judge according to the understanding of his own flesh, but by the light of the Holy Spirit. For the tower of which he speaks is patience arising from hope. If indeed we would struggle perseveringly to the last, and at length obtain the victory over all trials and conflicts, we must rise above the world. Some understand by tower and citadel the Word of God: and this may in some measure be allowed, though not in every respect suitable. If we more fully weigh the reason for the metaphor, we shall be at no loss to know that the tower is the recess of the mind, where we withdraw ourselves from the world; for we find how disposed we are all to entertain distrust. When, therefore, we follow our own inclination, various temptations immediately lay hold on us; nor can we even for a moment exercise hope in God: and many things are also suggested to us, which take away and deprive us of all confidence: we become also involved in variety of thoughts, for when Satan finds men wandering in their imaginations and blending many things together, he so entangles them that they cannot by any means come nigh to God. If then we would cherish faith in our hearts, we must rise above all these difficulties and hindrances. And the Prophet by tower means this, that he extricated himself from the thoughts of the flesh; for there would have been no end nor termination to his doubts, had he tried to form a judgement according to his own understanding; I will stand, he says, on my tower, I and I will set myself on the citadel. In short, the sentence carries this meaning--which the Prophet renounced the judgement of men, and broke through all those snares by which Satan entangles us and prevents us to rise above the earth. He then adds, I will watch to see what he may say to me, that is, I will be there vigilant; for by watching he means vigilance and waiting, as though he had said, "Though no hope should soon appear, I shall not despond; nor shall I forsake my station; but I shall remain constantly in that tower, to which I wish now to ascend: I will watch then to see what he may say to me." The reference is evidently to God; for the opinion of those is not probable, who apply this "saying" to the ministers of Satan. For the Prophet says first, I will see what he may say to me,' and then he adds, and what I shall answer.' They who explain the words what he may say,' as referring to the wicked who might oppose him for the purpose of shaking his faith, overlook the words of the Prophet, for he speaks here in the singular number; and as there is no name expressed, the Prophet no doubt meant God. But were the words capable of admitting this explanation, yet the very drift of the argument shows, that the passage has the meaning which I have attached to it. For how could the faithful answer the calumnies by which their faith was assailed, when the profane opprobriously mocked and derided them--how could they satisfactorily disprove such blasphemies, did they not first attend to what God might say to them? For we cannot confute the devil and his ministers, except we be instructed by the word of God. We therefore see that the Prophet observed the best order in what he states, when he says in the first place, I will see what God may say to me;' and in the second place, I shall then be taught to answer to my chiding;' that is, "If the wicked deride my faith, I shall be able boldly to confute them; for the Lord will suggest to me such things as may enable me to give a full answer." We now perceive the simple and real meaning of this verse. It remains for us to accommodate the doctrine to our own use. It must be first observed, that there is no remedy, when such trials as those mentioned by the Prophet in the first chapter Habakkuk 1:4-17 meet us, except we learn to raise up our minds above the world. For if we contend with Satan, according to our own view of things, he will a hundred times overwhelm us, and we can never be able to resist him. Let us therefore know, that here is shown to us the right way of fighting with him, when our minds are agitated with unbelief, when doubts respecting God's providence creep in, when things are so confused in this world as to involve us in darkness, so that no light appears: we must bid adieu to our own reason; for all our thoughts are nothing worth, when we seek, according to our own reason, to form a judgement. Until then the faithful ascend to their tower and stand in their citadel, of which the Prophet here speaks, their temptations will drive them here and there, and sink them as it were in a bottomless gulf. But that we may more fully understand the meaning, we must know, that there is here an implied contrast between the tower and the citadel, which the Prophet mentions, and a station on earth. As long then as we judge according to our own perceptions, we walk on the earth; and while we do so, many clouds arise, and Satan scatters ashes in our eyes, and wholly darkens our judgement, and thus it happens, that we lie down altogether confounded. It is therefore wholly necessary, as we have before said, that we should tread our reason under foot, and come nigh to God himself. We have said, that the tower is the recess of the mind; but how can we ascend to it? Even by following the word of the Lord. For we creep on the earth; nay, we find that our flesh ever draws us downward: except then the truth from above becomes to us as it were wings, or a ladder, or a vehicle, we cannot rise up one foot; but, on the contrary, we shall seek refuges on the earth rather than ascend into heaven. But let the word of God become our ladder, or our vehicle, or our wings, and, however difficult the ascent may be, we shall yet be able to fly upward, provided God's word be allowed to have its own authority. We therefore see how unsuitable is the view of those interpreters, who think that the tower and the citadel is the word of God; for it is by God's word, as I have already said, that we are raised up to this citadel, that is, to the safeguard of hope; where we may remain safe and secure while looking down from this eminence on those things which disturb us and darken all our senses as long as we lie on the earth. This is one thing. Then the repetition is not without its use; for the Prophet says, on my tower will I stand, on the citadel will I set myself. He does not repeat in other words the same thing, because it is obscure; but in order to remind the faithful, that though they are inclined to sloth, they must yet strive to extricate themselves. And we soon find how slothful we become, except each of us stirs up himself. For when any perplexity takes hold on our minds, we soon succumb to despair. This, then, is the reason why the Prophet, after having spoken of the tower, again mentions the citadel. But when he says, I will watch to see, he refers to perseverance; for it is not enough to open our eyes once, and by one look to observe what happens to us; but it is necessary to continue our attention. This constant attention is, then, what the Prophet means by watching; for we are not so clear-sighted as immediately to comprehend what is useful to be known. And then, though we may once see what is necessary, yet a new temptation can obliterate that view. It thus happens, that all our observations become evanescent, except we continue to watch, that is, except we persevere in our attention, so that we may ever return to God, whenever the devil

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raises new storms, and whenever he darkens the heavens with clouds to prevent us to see God. We therefore see how emphatically is what the Prophet says here, I will watch to see. The Prophet evidently compares the faithful to watchmen, who, though they hear nothing, yet do not sleep; and if they hear any noise once or twice, they do not immediately sound an alarm, but wait and attend. As, then, they who keep watch ought to remain quiet, that they may not disturb others, and that they may duly perform their office; so it behoves the faithful to be also tranquil and quiet, and wait patiently for God during times of perplexity and confusion. Let us now inquire what the purpose of this watching is: I will watch to see, he says, what he may say to me. There seems to be an impropriety in the expression; for we do not properly see what is said. But the Prophet connects together here two metaphors. To speak strictly correct, he ought to have said, "I will continue attentive to hear what he may say;" but he says, I will watch to see what he may say. The metaphor is found correctly used in Psalm 85:8, "I will hear what God may say; for he will speak peace to his people." There also it is a metaphor, for the Prophet speaks not of natural hearing: "I will hear what God may speak," what does that hearing mean? It means this, "I will quietly wait until God shows his favor, which is now hid; for he will speak peace to his people;" that is, the Lord will never forget his own Church. But the Prophet, as I have said, joins together here two metaphors; for to speak, or to say, means no other thing than that God testifies to our hearts, that though the reason for his purpose does not immediately appear to us, yet all things are wisely ruled, and that nothing is better than to submit to his will. But when he says, "I will see, and I will watch what he may say," the metaphor seems incongruous, and yet there appears a reason for it; for the Prophet intended to remind us, that we ought to employ all our senses for this end,--to be wholly attentive to God's word. For though one may be resolved to hear God, we yet find that many temptations immediately distract us. It is not then enough to become teachable, and to apply our ears to hear his voice, except also our eyes be connected with them, so that we may be altogether attentive. We therefore see the object of the Prophet; for he meant to express the greatest attention, as though he had said, that the faithful would ever wander in their thoughts, except they carefully concentrated both their eyes and their ears, and all their senses, on God, and continually restrained themselves, lest vagrant speculations or imaginations should lead them astray. And further, the Prophet teaches us, that we ought to have such reverence for God's word as to deem it sufficient for us to hear his voice. Let this, then, be our understanding, to obey God speaking to us, and reverently to embrace his word, so that he may deliver us from all troubles, and also keep our minds in peace and tranquility. God's speaking, then, is opposed to all the obstreperous clamors of Satan, which he never ceases to sound in our ears. For as soon as any temptation takes place, Satan suggests many things to us, and those of various kinds:--"What will you do? What advice will you take? See whether God is propitious to you from whom you expect help. How can you dare to trust that God will assist you? How can he extricate you? What will be the issue?" As Satan then disturbs us in various ways, the Prophet shows that the word of God alone is sufficient for us all, then, who indulge themselves in their own counsels, deserve to be forsaken by God, and to be left by him to be driven up and down, and here and there, by Satan; for the only unfailing security for the faithful is to acquiesce in God's word. But this appears still clearer from what is expressed at the close of the verse, when the Prophet adds, and what I may answer to the reproof given me; for he shows that he would be furnished with the best weapons to sustain and repel all assaults, provided he patiently attended to God speaking to him, and fully embraced his word: "Then," he says, "I shall have what I may answer to all reproofs, when the Lord shall speak to me". By "reproofs," he means not only the blasphemies by which the wicked shake his faith, but also all those turbulent feelings by which Satan secretly labors to subvert his faith. For not only the ungodly deride us and mock at our simplicity, as though we presumptuously and foolishly trusted in God, and were thus over-credulous; but we also reprove ourselves inwardly, and disturb ourselves by various internal contentions; for whatever comes to our mind that is in opposition to God's word, is properly a chiding or a reproof, as it is the same thing as if one accused himself, as though he had not found God to be faithful. We now, then see that the word "reproof" extends farther than to those outward blasphemies by which the unbelieving are wont to assail the children of God; for, as we have already said, though no one attempted to try our faith, yet every one is a tempter to himself; for the devil never ceases to agitate our minds. When, therefore, the Prophet says, what I may answer to reproof, he means, that he would be sufficiently fortified against all the assaults of Satan, both secret and external, when he heard what God might say to him. We may also gather from the whole verse, that we can form no judgement of God's providence, except by the light of celestial truth. It is therefore no wonder that many fall away under trials, yes, almost the whole world; for few there are who ascend into the citadel of which the Prophet speaks, and who are willing to hear God speaking to them. Therefore, presumption and arrogance blind the minds of men, so that they either speak evil of God who addresses them, or accuse fortune, or maintain that there is nothing certain: thus they murmur within themselves, and arrogate to themselves more than they ought, and never submit to God's word. Let us proceed, Habakkuk 2:2, 3 2. And the LORD answered me, and said, write the vision, and make it plain upon tables, that he may run that reads it. 3. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. The Prophet now shows by his own example that there is no fear but that God will give help in time, provided we bring our minds to a state of spiritual tranquility, and constantly look up to him: for the event which the Prophet relates, proves that there is no danger that God will frustrate their hope and patience, who lift up their minds to heaven, and continue steadily in that attitude. Answer me, he says, did Jehovah, and said. There is no doubt but that the Prophet accommodates here his own example to the common instruction of the whole Church. Therefore, by testifying that an answer was given him by God, he intimates that we ought to entertain a cheerful hope, that the Lord, when he finds us stationed in our watch-tower, will in due season convey to us the consolation which he sees we need. But he afterwards comes to the discharge of his prophetic office; for he was bid to write the vision on tables, and to write it in large letters, that it might be read, and that any one, passing by quickly, might be able by one glance to see what was written: and by this second part he shows still more clearly that he treated of a common truth, which belonged to the whole body of the Church; for it was not for his own sake that he was bid to write, but for the edification of all. Write, then, the vision, and make it plain; for v'r, bar properly means, to declare plainly. Unfold it then, he says, on tables, that he may run who reads it; that is, that the writing may not cause the readers to stop. Write it in large characters, that any one, in running by, may see what is written. Then he adds, for the vision shall be for an appointed time This is a remarkable passage; for we are taught here that we are not to deal with God in too limited a manner, but room must be given for hope; for the Lord does not immediately execute what he declares by his mouth; but his purpose is to prove our patience, and the obedience of our faith. Therefore he says, the vision, is for a time, and a fixed time: for mvd, muod means a time which has been determined by agreement. But as it is God who fore appoints the time, the constituted time, of which the Prophet speaks, depends on his will and power. The vision, then, shall be for a time. He reproves here that immoderate ardor which takes hold on us, when we are anxious that God should immediately accomplish what he promises. The Prophet then shows that God so speaks as to be at liberty to defer the execution of his promise until it seems good to him. At the end, he says, it will speak. In a word, the Prophet intimates, that honor is to be given to God's word, that we ought to be fully persuaded that God speaks what is true, and be so satisfied with his promises as though what is promised were really possessed by us. At the end, then, it will speak and it will not lie. Here the Prophet means, that fulfillment would take place, so that experience would at length prove, that God had not spoken in vain, nor for the sake of deceiving; but yet that there was need of patience; for, as it has been said, God intends not to indulge our fervid and importunate desires by an immediate fulfillment, but his design is to hold us in suspense. And this is the true sacrifice of praise, when we restrain ourselves, and remain firm in the persuasion that God cannot deceive nor lie, though he may seem for a time to trifle with us. It will not, then, lie He afterwards adds, if it will delay, wait for it. He again expresses still more clearly the true character of faith, that it does not break forth immediately into complaints, when God connives at things, when he allows us to be oppressed by the wicked, when he does not immediately answer us; in a word, when he does not without delay fulfill what he has promised in his word. If, then, it delays, wait for it. He again repeats the same thing, knowing it will come; that is, however it may be, God, who is not only true, but truth itself, will accomplish his own promises. The fulfillment, then, of the promise will take place in due time.

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But we must notice the contrary, if it will delay, it will come, and it will not delay. The two clauses seem to be contrary the one to the other. But delay, mentioned first, has a reference to our haste. It is a common proverb, "Even quickness is delay to desire." We indeed make such haste in all our desires that the Lord, when he delays one moment, seems to be too slow. Thus it may come easily to our mind to expostulate with him on the ground of slowness. God, then, is said on this account to delay in his promises; and his promises also as to their accomplishment may be said to be delayed. But if we have regard to the counsel of God, there is never any delay; for he knows all the points of time, and in slowness itself he always hastens, however this may be not comprehended by the flesh. We now, then, apprehend what the Prophet means. He is now bidden to write the vision, and to explain it on tables. Many confine this to the coming of Christ; but I rather think that the Prophet ascribes the name of vision to the doctrine or admonition, which he immediately subjoins. It is indeed true, that the faithful under the law could not have cherished hope in God without having their eyes and their minds directed to Christ: but it is one thing to take a passage in a restricted sense as applying to Christ himself, and another thing to set forth those promises which refer to the preservation of the Church. As far then as the promises of God in Christ are yea and amen, no vision could have been given to the Fathers, which could have raised their minds, and supported them in the hope of salvation, without Christ having been brought before them. But the Prophet here intimates generally, that a command was given to him to supply the hearts of the godly with this support that they were, as we shall hereafter more clearly see, to wait for God. The vision, then, is nothing else than an admonition, which will be found in the next and the following verses. He uses two words, to write and to explain; which some pervert rather than rightly distinguish: for as the Prophets were willing to write, and also to set forth the summaries or the heads of their discourses, they think that it was a command to Habakkuk to write, that he might leave on record to posterity what he had said; and then to publish what he taught as an edict, that it might be seen by the people passing by, not only for a day or for a few days. But I do not think that the Prophet speaks with so much refinement: I therefore consider that to write and to explain on tables mean the same thing. And what is added, that he may run who reads it, is to be understood as I have already explained it; for God intended to set forth this declaration as memorable and worthy of special notice. It was not usual with the Prophets to write in long and large characters; but the Prophet mentions here something peculiar, because the declaration was worthy of being especially observed. What is similar to this is said in Isaiah 8:1, Write on a table with a man's pen.' By a man's pen is to be understood common writing, such as is comprehended by the rudest and the most ignorant. To the same purpose is what God bids here his servant Habakkuk to do. Write, he says how? Not as Prophecies are usually written, for the Prophets set before the people the themes of their discourses; but write, he says, so that he who runs may read, and that though he may be inattentive, he may yet see what is written; for the table itself will plainly show what it contains. We now see that the Prophet commends, by a peculiar eulogy, what he immediately subjoins. Therefore this passage ought to awaken all our powers, as God himself testifies that he announces what is worthy of being remembered: for he speaks not of a common truth; but his purpose was to reveal something great and unusually excellent; as he bids it, as I have already said, to be written in large characters, so that those who run might read it. And by saying that the vision is yet for a time, he shows, as I have briefly explained, what great reverence is due to heavenly truth. For to wish God to conform to our rule is extremely preposterous and unreasonable: and there is no place for faith, if we expect God to fulfill immediately what he promises. It is therefore the trial of faith to acquiesce in God's word, when its accomplishment does in no way appear. As then the Prophet teaches us, that the vision is yet for a time, he reminds us that we have no faith, except we are satisfied with God's word alone, and suspend our desires until the seasonable time comes, that which God himself has appointed. The vision, then, yet shall be. But we are inclined to reduce, as it were, to nothing the power of God, except he accomplishes what he has said: "Yet, yet," says the Prophet, "the vision shall be;" that is, "Though God does not stretch forth his hand, still let what he has spoken be sufficient for you: let then the vision itself be enough for you; let it be deemed worthy of credit, so that the word of God may on its own account be believed; and let it not be tried according to the common rule; for men charge God with falsehood, except he immediately yields to their desires. Let then the vision itself be counted sufficiently solid and firm, until the suitable time shall come." And the word mvd, muod, ought to be noticed; for the Prophet does not speak simply of time, but, as I have already said, he points out a certain and a preordained time. When men make an agreement, they on both sides fix the day: but it would be the highest presumption in us to require that God should appoint the day according to our will. It belongs, then, to him to appoint the times, and so to govern all things, that we may approve of whatever he does. He afterwards says, and it will speak at the end, and it will not lie. The same is the import of the expression, it will speak at the end; that is, men are very perverse, if they wish God to close his mouth, and if they wish to deny faith to his word, except he instantly fulfill what he speaks. It will then speak; that is, let this liberty of speaking be allowed to God. And there is always an implied contrast between the voice of God and its accomplishment; for we are to acquiesce in God's word, though he may conceal his hand: though he may afford no proof of his power, yet the Prophet commands this honor to be given to his word. The vision, then, will speak at the end He now expresses more clearly what he had before said of the preordained time; and thus he meets the objections which Satan wants to suggest to us: "How long will that time be delayed? You indeed named it as the preordained time; but when will that day come?" "The Lord," he says, "will speak at the end;" that is, "Though the Lord protracts time, and though day after day we seem to live on vain promises, yet let God speak, that is, let him have this honor from you, and be ye persuaded that he is true, that he cannot disappoint you; and in the meantime wait for his power; wait, so that ye may yet remain quiet, resting on his word, and let all your thoughts be confined within this stronghold--that it is enough that God has spoken. The rest we shall defer until to-morrow. Prayer Grant, Almighty God, that as You sees us laboring under so much weakness, yes, with our minds so blinded that our faith falters at the smallest perplexities, and almost fails altogether,--O grant that by the power of Your Spirit we may be raised up above this world, and learn more and more to renounce our own counsels, and so to come to You, that we may stand fixed in our watch tower, ever hoping, through Your power, for whatever You have promised to us, though You should not immediately make it manifest to us that You have faithfully spoken; and may we thus give full proof of our faith and patience, and proceed in the course of our warfare, until at length we ascend, above all watch towers, into that blessed rest, where we shall no more watch with an attentive mind, but see, face to face, in your image, whatever can be wished, and whatever is needful for our perfect happiness, through Christ our Lord. Amen. Lecture One Hundred and Tenth The Prophet taught us yesterday, that we ought to allow God his right of speaking to us, and of sustaining us by his own word, until the ripe time shall come, when he shall really fulfill what he has promised. Then an exhortation follows, added at the close of the verse--that we are to exercise patience; and the Apostle also, referring to this passage in Hebrews 10:38, makes a similar application. He indeed quotes what we shall find in the next verse, The just by his faith shall live;' but he had in view the whole context; and at the same time he reminds us of the Prophet's object here in exalting the authority of God's word. The exhortation, then, is briefly this--that though God may keep us in suspense, we yet ought not to cast away hope, for he knows when it is expedient for us that he should stretch forth his hand. And as there are two clauses, as I said yesterday, which seem at first sight to be inconsistent the one with the other, the Prophet very fitly joins them together, and considers them to be in perfect harmony; for though God may appear to delay, yet he is not slower than what is necessary and expedient. Let us then be fully persuaded that there is in God prudence and wisdom enough to assist us as soon as it may be needful. The Prophet now reminds us that it is no wonder if God seems to us to delay, for we are too hasty in our desires. Let therefore this fervor be restrained, so that we may subject our feelings to the providence and purpose of God. Let us now proceed-Habakkuk 2:4 4. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. This verse stands connected with the last, for the Prophet means to show that nothing is better than to rely on God's word, how much so ever may various temptations assault our souls. We therefore see that nothing new is said here, but that the former doctrine is confirmed--that our salvation is rendered safe and certain through God's promise alone, and that therefore we ought not to seek any other haven, where we might securely sustain all the assaults of Satan and of the world. But he sets the two

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clauses the one opposed to the other: every man who would fortify himself would ever be subject to various changes, and never attain a quiet mind; then comes the other clause--that man cannot otherwise obtain rest than by faith. But the former part is explained in several ways. Some interpreters think the word phlh, ophle, to be a noun, and render it elevation, which is not unsuitable; and indeed I hesitate not to regard this as its real meaning, for the Hebrews call a citadel vphl, ouphel, rightly deriving it from phl, ophle, to ascend. What some others maintain, that it signifies to strengthen, is not well founded. Some again give this explanation--that the unbelieving seek a stronghold for themselves, that they may fortify themselves; and this makes but little difference as to the thing itself. But interpreters vary, and differ as to the meaning of the sentence; for some substitute the predicate for the subject, and the subject for the predicate, and elicit this meaning from the Prophet's words--"Every one whose mind is not at ease seeks a fortress, where he may safely rest and strengthens himself;" and others give this view--"He who is proud, or who thinks himself well fortified, shall ever be of an unquiet mind." And this latter meaning is what I approve, only that I retain the import of the word phlh, ophle, as though it was said--"where there is an elation of mind there is no tranquility." Let us see first what their view is who give the other explanation. They say that the unbelieving, being obstinate and perverted in their minds, ever seek where they may be in safety, for they are full of suspicions, and having no regard to God they resort to the world for those remedies, by which they may escape evils and dangers. This is their view. But the Prophet, as I have already said, does here, on the contrary, denounce punishment on the unbelieving, as though he had said--"This reward, which they have deserved, shall be repaid to them--that they shall always torment themselves." The contrast will thus be more obvious; and when we say that God punishes the unbelieving, when he suffers them to be driven here and there, and also harasses their minds with various tormenting thoughts, a more fruitful doctrine is elicited. When therefore the Prophet says that there is no calmness of mind possessed by those who deem themselves well-fortified, he intimates that they are their own executioners, for they seek for themselves many troubles, many sorrows, many anxieties, and contrive and mingle together many designs and purposes; now they think of one thing, then they turn to another; for the Hebrews say that the soul is made right when we acquiesce in a thing and continue in a tranquil state of mind; but when confused thoughts distract us, then they say that our soul is not right in us. We now perceive the real meaning of the Prophet. Behold, he says: by this demonstrative particle he intimates that what he teaches us may be clearly seen if we attend to daily events. The meaning then is, that a proof of this fact exists evidently in the common life of men--that he who fortifies himself, and is also filled with self-confidence, never finds a tranquil haven, for some new suspicion or fear ever disturbs his mind. Therefore it comes that the soul entangles itself in various cares and anxieties. This is the reward, as I have said, which is allotted by God's just judgement to the unbelieving; for God, as he testifies by Isaiah, offers to us rest; and they who reject this invaluable benefit, freely offered to them by God, deserve that they should not only be tormented in one way, but be also harassed by endless agitations, and that they should also vex and torment themselves. It is indeed true that he who is fortified may also acquiesce in God's word; but the word phlh, ophle, refers to the state of the mind. Whosoever, then, swells with vain confidence, when he finds that he has many auxiliaries according to the flesh, shall ever be agitated, and will at length find that there is nowhere rest, except the mind depends on God's grace alone. We now understand the import of this clause. It follows, but the just shall live by his faith. The Prophet, I have no doubt, does here place faith in opposition to all those defenses by which men so blind themselves as to neglect God, and to seek no aid from him. As men therefore rely on what the earth affords, depending on their fallacious supports, the Prophet here ascribes life to faith. But faith, as it is well known, and as we shall presently show more at large, depends on God alone. That we may then live by faith, the Prophet intimates that we must willingly give up all those defenses which are wont to disappoint us. He then who finds that he is deprived of all protections, will live by his faith, provided he seeks in God alone what he wants, and leaving the world, fixes his mind on heaven. As 'mvgt, amunat, is in Hebrew, truth, so some regard it as meaning integrity; as though the Prophet had said, that the just man has more safety in his faithfulness and pure conscience, than there is to the children of this world in all those munitions in which they glory. But in this case they frigidly extenuate the Prophet's declaration; for they understand not what that righteousness of faith is from which our salvation proceeds. It is indeed certain that the Prophet understands by the word 'mvgt, amunat, that faith which strips us of all arrogance, and leads us naked and needy to God, that we may seek salvation from him alone, which would otherwise be far removed from us. Now many confine the first part to Nebuchadnezzar, but this is not suitable. The Prophet indeed speaks to the end of the chapter of Babylon and its ruin; but here he makes a distinction between the children of God, who cast all their cares on him, and the unbelieving, who cannot go forth beyond the world, where they seek to be made secure, and gather therefore their defenses in which they confide. And this is especially worthy of being observed, for it helps us much to understand the meaning of the Prophet; if this part--"Behold the proud, his soul is not right in him," be applied to Nebuchadnezzar, the other part will lose much of its import; but if we consider that the Prophet, as it were, in these two tablets, shows what it is to glory in our own powers or in earthly aids, then what it is to repose on God alone will appear much more clear, and this truth will with more force penetrate into our minds; for we know how much such comparisons illustrate a subject which would be otherwise obscure or less evident. For if the Prophet had only declared that our faith is the cause of life and salvation, it might indeed be understood; but as we are disposed to entertain worldly hopes, the former truth would not have been sufficient to correct this evil, and to free our minds from all vain confidence. But when he affirms that all the unbelieving are deceived, while they fortify or elate themselves, because God will ever confound them, and that though no one disturbs them outwardly, they will yet be their own tormentors, as they have nothing that is right, nothing that is certain; when therefore all this is said to us, it is as though God drew us forcibly to himself, while seeing us deluded by the allurements of Satan, and seeing us too inclined to be taken with deceptions, which would at length lead us to destruction. We now, then, perceive why Habakkuk has put these two things in opposition the one to the other--that the defenses of this world are not only evanescent, but also bring always with them many tormenting fears--and then, that the just lives by his faith. And therefore also is found a confirmation of what I have already touched upon, that faith is not to be taken here for man's integrity, but for that faith which sets man before God emptied of all good things, so that he seeks what he needs from his gratuitous goodness: for all the unbelieving try to fortify themselves; and thus they strengthen themselves, thinking that anything in which they trust is sufficient for them. But what does the just do? He brings nothing before God except faith: then he brings nothing of his own, because faith borrows, as it were, through favor, what is not in man's possession. He, then, who lives by faith, has no life in himself; but because he wants it, he flies for it to God alone. The Prophet also puts the verb in the future tense, in order to show the perpetuity of this life: for the unbelieving glory in a shadowy life; but the Lord will at last discover their folly, and they themselves shall really know that they have been deceived. But as God never disappoints the hope of his people, the Prophet promises here a perpetual life to the faithful. Let us now come to Paul, who has applied the Prophet's testimony for the purpose of teaching us that salvation is not by works, but by the mercy of God alone, and therefore by faith. Paul seems to have misapplied the Prophet's words, and to have used them beyond what they import; for the Prophet speaks here of the state of the present life, and he has not previously spoken of the celestial life, but exhorted, as we have seen, the faithful to patience, and at the same time testified that God would be their deliverer; and now he adds, the just shall live by faith, though he may be destitute of all help, and though he may be exposed to all the assaults of fortune, and of the wicked, and of the devil. What has this to do, someone may say, with the eternal salvation of the soul? It seems, then, that Paul has with too much refinement introduced this testimony into his discussion respecting gratuitous justification by faith. But this principle ought ever to be remembered--that whatever benefits the Lord confers on the faithful in this life, are intended to confirm them in the hope of the eternal inheritance; for however liberally God may deal with us, our condition would yet be indeed miserable, were our hope confined to this earthly life. As God then would raise up our minds to the hopes of eternal salvation whenever he aids us in this world, and declares himself to be our Father; therefore, when the Prophet says that the faithful shall live, he certainly does not confine this life to so narrow limits, that God will only defend us for a day or two, or for a few years; but he proceeds much farther, and says, that we shall be made really and truly happy; for though this whole world may perish or be exposed to various changes, yet the faithful shall continue in permanent and real safety. Therefore, when Habakkuk promises life in future to the faithful, he no doubt overleaps the boundaries of this world, and sets before the faithful a better life than that which they have here, which is accompanied with many sorrows, and proves itself by its shortness to be unworthy of being much desired. We now perceive that Paul wisely and suitably accommodates to his subject the Prophet's words--that the just lives by faith; for there is no salvation for the soul except through God's mercy.

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Quoting this place in Romans 1:17, he says that the righteousness of God is in the gospel revealed from faith to faith, and then adds, "As it is written, the just shall live by faith." Paul very rightly connects these things together that righteousness is made known in the Gospel--and that it comes to us by faith only; for he there contends that men cannot obtain righteousness by the law, or by the works of the law; it follows that it is revealed in the Gospel alone: how does he prove this? By the testimony of the Prophet Habakkuk"If by faith the just lives, then he is just by faith; if he is just by faith, then he is not so by the works of the law." And Paul assumes this principle, to which I have before referred—that men are emptied of all works, when they produce their faith before God: for as long as man possesses anything of his own, he does not please God by faith alone, but also by his own worthiness. If then faith alone obtains grace, the law must necessarily be relinquished, as the apostle also explains more clearly in the third chapter of the Epistle to the Galatians (Galatians 3:11): That righteousness,' he says, is not by the works of the law, is evident; for it is written, the just shall live by faith, and the law is not of faith.' Paul assumes that these, even faith and law, are contrary, the one to the other; contrary as to the work of justifying. The law indeed agrees with the gospel; nay, it contains in itself the gospel. And Paul has solved this question in the first chapter of the Epistle to the Romans, Romans 1:1-32 by saying, that the law cannot assist us to attain righteousness, but that it is offered to us in the gospel, and that it receives a testimony from the law and the Prophets. Though then there is a complete concord between the law and the gospel, as God, who is not inconsistent with himself, is the author of both; yet as to justification, the law accords not with the gospel, any more than light with darkness: for the law promises life to those who serve God; and the promise is conditional, dependent on the merits of works. The gospel also does indeed promise righteousness under condition; but it has no respect to the merits of works. What then? It is only this that they who are condemned and lost are to embrace the favor offered to them in Christ. We now then see how, by the testimony of our Prophet, Paul rightly confirms his own doctrine, that eternal salvation is to be attained by faith only; for we are destitute of all merits by works, and are constrained to stand naked and needy before God; and then the Lord justifies us freely. But that this may be more evident, let us first consider why men must come altogether naked before God; for were there any worthiness in them, the Lord would by no means deprive them of such an honor. Why then does the Lord justify us freely, except that he may thereby appear just? He has indeed no need of this glory, as though he could not himself be glorified except by doing wrong to men. But we obtain righteousness by faith alone for this reason, because God finds nothing in us which he can approve, or what may avail to obtain righteousness. Since it is so, we then see that to be true which the Holy Spirit everywhere declares respecting the character of men. Men indeed glory in a foolish conceit as to their own righteousness: but all philosophic virtues, as they call them, which men think they possess through free-will, are mere fumes; nay, they are the delusions of the devil, by which he bewitches the minds of men, so that they come not to God, but, on the contrary, precipitate themselves into the lowest deep, where they seek to exalt themselves beyond measure. However this may be, let us be fully convinced, that in man there is not even a particle either of rectitude or of righteousness; and that whatever men may try to do of themselves, is an abomination before God. This is one thing. Now after God has stretched forth his hand to his elect, it is still necessary that they should confess their own want and nakedness, as to justification; for though they have been regenerated by the Spirit of God, yet in many things they are deficient, and thus in innumerable ways they become exposed to eternal death in the sight of God; so that they have in themselves no righteousness. The Papists differ from us in the first place, imagining as they do, that there are certain preparations necessary; for that false notion about free-will cannot be eradicated from their hearts. As then they will have man to be endued with free- will, they always connect with it some power, as though they could obtain grace by their own doings. They indeed confess that man of himself can do nothing, except by the helping grace of God; but in the meantime they blend, as I have said, their own fictitious preparations. Others confess, that until God anticipates us by his grace, there is no power whatever in free-will; but afterwards they suppose that free-will concurs with God's grace, as it would be by itself inefficient, except received by our consent. Thus they always reserve for men some worthiness; but a greater difference exists as to the second subject: for after we have been regenerated through God's grace, the Papists imagine that we are justified by the merits of works. They confess, that until God anticipates us by his grace, we are condemned and cannot attain salvation except through the assisting grace of God; but as soon as God works in us, we are then, they say, able to attain righteousness by our own works. But we object and say, that the faithful, after having been regenerated by the Spirit of God, do not fulfill the law: they allow this to be true, but say that they might if they would, for that God has commanded nothing which is above what men are capable of doing. And this also is a most pernicious error. They are at the same time forced to confess, that experience itself teaches us that no man is wholly free from sin: then some guilt always remains. But they say, that if we kept half the law, we could obtain righteousness by that half. Therefore, if one by adultery offended God and thus becomes exposed to eternal death, and yet abstains from theft, he is just, they say, because he is no thief. He is an adulterer, it is true; but he is yet just in part, because he keeps a part of the law; and they call this partial righteousness. But God has not promised salvation to men, except they fully and really fulfill whatever he has commanded in his law. For it is not said, "He that fulfill a part of the law shall live;" but he who shall do these things shall live in them. Moses does not point out two or three commandments, but includes the whole law (Leviticus 18:5.) There is also a declaration made by James, He who has forbidden to commit adultery, has also forbidden to steal: whosoever then transgresses the law in one particular, is a transgressor of the whole law' (James 2:8, 11): he is then excluded from any hope of righteousness. We therefore see that the papists are most grossly mistaken, who imagine, that men, when they keep the law only in part, are just. Were there indeed anyone found who strictly kept God's law, he could not be counted just, except by virtue of a promise. And here also the Papists stumble, and are at the same time inconsistent with themselves; for they confess that merits do not obtain righteousness for men by their own intrinsic worth, but only by the covenant of the law. But as soon as they have said this, they immediately forget themselves, and say what is contrary, like men carried away by passion. Were then the Papists to join together these two things--that there is no righteousness except by covenant, and that there is a partial righteousness they would see that they are inconsistent: for where is this partial righteousness? If we are not righteous except according to the covenant of the law, then we are not righteous except through a full and perfect observance of the law. This is certain. They go astray still more grievously as to the remission of sins; for as it is well known, they obtrude their own satisfactions, and thus seek to expiate the sins of men by their own merits, as though the sacrifice of Christ was not sufficient for that purpose. Therefore it is that they will not allow that we are gratuitously justified by faith; for they cannot be brought to acknowledge a free remission of sins; and except the remission of sins be gratuitous, we must confess that righteousness is not by faith alone, but also by merits. But the whole Scripture proves that expiation is nowhere else to be sought, except through the sacrifice of Christ alone. This error, then, of the Papists is extremely gross and false. They further err in pleading for the merits of works; for they boast of their own inventions, the works of supererogation, or as they call them, satisfactions. And these meritorious works, under the Papacy, are gross errors and worthless superstitions, and yet they toil in them and lacerate themselves, nay, they almost wear out themselves. If they mutter many short prayers, if they run to altars and to various churches, if they buy masses, in a word, if they accumulate all these fictitious acts of worship, they think that they merit righteousness before God. Thus they forget their own saying that righteousness is by covenant; for if it be by covenant, it is certain that God does not promise it to fictitious works, which men of themselves invent and contrive. It then follows, that what men bring to God, devised by themselves, cannot do anything towards the attainment of righteousness. There is also another error which must be noticed, for in good works they perceive not those blemishes which justly displease God, so that our works might be deservedly condemned were they strictly examined and tried. The Papists rightly say, that we are not justified by the intrinsic worthiness of works, but afterwards they do not consider how imperfect our works are, for no work proceeds from mortal man which can fully answer to what God's covenant requires. How so? For no work proceeds from the perfect love of God, and where the perfect love of God does not exist, there is corruption there. It therefore follows, that all our works are polluted before God; for they flow not except from the impure fountain of the heart. Were any to object and say, that the hearts of men are cleansed by the regeneration of the Spirit, we allow this; but at the same time much filth always remains in our hearts, and it ought to be sufficient for us to know that nothing is pure and genuine before God except where the perfect love of him exists.

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As, then, the Papists are blind to all these things, it is no wonder that they with so much hostility contend with us about righteousness, and can by no means allow that the righteousness of faith is gratuitous, for from the beginning this figment about free- will has been resorted to--"if men of themselves come to God, then they are not freely justified." They, then, as I have said, imagine a partial righteousness, they suppose the deficiency to be made up by satisfactions, and they have also, as they say, their devotions, and that is, their own contrived modes of worship. Thus it comes, that they ever persuade themselves that the righteousness of man, at least in part, is made up by himself or by works. They indeed allow that we are justified by faith, but when it is added, by faith alone, then they begin to be furious; but they consider not that righteousness, if obtained by faith, cannot be by works, for Paul, as I have shown above, reasons from the contrary, when he says, that righteousness, if it be by the works of the law, is not by faith, for faith, as it has been said, strips man of everything, that he may seek of God what he needs. Bu the Papists, though they think that man has not enough for himself, do not yet acknowledge that he is so needy and miserable, that righteousness must be sought in God alone. But yet sufficiently clear is the doctrine of Paul, and if Paul had never spoken, reason itself is sufficient to convince us that men cannot be justified by faith until they cast away every confidence in their own works, for if righteousness be of faith, then it is of grace alone, and if by grace alone, then it cannot be by works. It is wholly puerile in the Papists to think, that it is partly by grace and partly by the merits of works; for as salvation cannot be divided, so righteousness cannot be divided, by which we attain salvation itself. As, then, faith acquires for us favor before God, and by this favor we are counted just, so all works must necessarily fall to the ground, when righteousness is ascribed to faith. Prayer Grant, Almighty God, that as the corruption of our flesh ever leads us to pride and vain confidence, we may be illuminated by Your word, so as to understand how great and how grievous is our poverty, and so be taught wholly to deny ourselves, and so to present ourselves naked before You, that we may not hope for righteousness or for salvation from any other source than from Your mercy alone, nor seek any rest but only in Christ; and may we cleave to You by the sacred and inviolable bond of faith, that we may boldly despise all those empty boastings by which the ungodly exult over us, and that we may also so cast ourselves down in true humility, that thereby we may be carried upward above all heavens, and become partakers of that eternal life which Your only begotten Son has purchased for us by his own blood. Amen. Lecture One Hundred and Eleventh We yesterday compared this passage of Habakkuk with the interpretation of Paul, who draws this inference, that we are justified by faith without the works of the law, because the Prophet teaches us that we are to live by faith, for the way of life and of righteousness is the same, inasmuch as life is not to be otherwise sought by us than through the paternal favor of God. This then is our life--to be united to God; but this union with God cannot be hoped for by us while he imputes sins to us; for as he is just and cannot deny himself, iniquity must be ever hated by him. Then as long as he regards us as sinners, he must necessarily hold us as hateful to him. Where the hatred of God is, there is death and ruin. It then follows, that we can have no hope of life until we be reconciled to God, and there is no other way by which God can restore us to favor, but by regarding and counting us as just. It therefore follows, that Paul reasons correctly, when he leads us from life to righteousness; for they are two things which are connected and inseparable. Therefore the error of the Papists comes to light, who think that to be justified is nothing else but to be renewed in righteousness, in order that we may lead a pious and a holy life. Therefore their righteousness is a quality. But Paul's view is very different, for he connects our justification and salvation together, inasmuch as God cannot be propitious to us without being reconciled to us. And how is this done even by not imputing to us our sins. therefore they speak correctly and truly express what the Holy Spirit everywhere teaches us, who call it imputative righteousness, for they thus show that it is not a quality, but, on the contrary, a relative righteousness, and therefore we said yesterday that he who lives by faith derives life from another, and that everyone who is just by faith, is just through what is not in himself, even through the gratuitous mercy of God. We now then see how suitably Paul joins righteousness with life, and adduces the Prophet's testimony to prove gratuitous justification, who affirms that we are to live by faith. But it is no wonder that the Papists go in so many ways astray in this instance, for they even differ with us in the meaning of the word faith. Therefore it is that they so obstinately deny that we are justified by faith alone. They are forced, as we have said yesterday, to admit the righteousness of faith; but the exclusive particle they cannot endure; for they imagine that it is a molded faith that justifies, and this molded or formed faith is piety, or the fear of God. And by calling faith unformed they seem to think that we can embrace the promises of God without the fruit of regeneration, which is very absurd, as though faith were not the peculiar gift of the Spirit, and a pledge of our adoption. But these are principles of which the Papists are wholly ignorant; for they are given up to a reprobate mind, so that they stumble at the very first elements of religion. But it is sufficient for us, in order to understand this passage, to know that we live by faith; for our life is a shadow or a passing cloud; and therefore our only remedy is to seek life from God alone. And how does God communicate this life to us? Even by gratuitous promises which we embrace by faith; therefore salvation is by faith. Now, salvation cannot be ascribed to faith and to works too; for faith refers the praise for life and salvation to God alone, and works show that something is due to man. Faith, then, as to justification, entirely excludes all works, so that they come to no account before God; and therefore I have said that salvation is by faith; for we are accepted of God by gratuitous remission of sins. The union of God with us is true and real salvation; but no one can be united to God without righteousness, and there is found in us no righteousness; therefore God himself freely imputes it to us; and as we are justified freely, so our salvation is said to be gratuitous. I will not now repeat what may be said of justification by faith; for it is better to proceed with the Prophet's subject, only it may be necessary to add two things to what has been said. The Prophet testified to the men of his age that salvation is by faith; it then follows that they had regard to Christ; for without relying on a mediator they could not have trusted in God. For as our righteousness is said to be the remission of sins, so a sacrifice must necessarily intervene, by which God is pacified, so as not to impute our sins. They had indeed their sacrifices according to the law; but these were to direct their minds to Christ; for they were by no means acceptable to God, except through that Mediator on whom our faith at this day is founded. There is also another thing: the Prophet, by distinctly expressing that the just live by faith, clearly shows, that through the whole course of this life we cannot be deemed just in any other way than by a gratuitous imputation. He does not say that the children of Adam, born in a state exposed to eternal death, do recover life by faith; but that the just, who are now endued with the true fear of God, live by faith; and thus refuted is the romance about initial justification. Let us now then proceed Habakkuk 2:5 5. Yes also, because he transgresses by wine, he is a proud man, neither stays at home, who enlarge his desire as hell, and is as death, and cannot be satisfied, but gathers unto him all nations, and collects unto himself all people. The Prophet has taught us that a tranquil state of mind cannot be otherwise had than by depending on the grace of God alone; and that they who elate themselves, and fly in the air, and feed on the wind, procure for themselves many sorrows and inquietudes. But he now comes to the king of Babylon, and also to his kingdom; for in my judgement he speaks not only of the king, but includes also that tyrannical empire with its people, and represents them as a great company of robbers. He then says in short, that though the Babylonians, like drunken men, hurried here and there without any control, yet God's vengeance, by which they were to be brought to nothing, was nigh at hand. Whatever therefore the Prophet subjoins to the end of the chapter tends to confirm his doctrine, which we have already explained--that the just shall live by faith. We cannot indeed be fully convinced of this except we hold firmly this principle--that God cares for us, and that the whole world is governed by his providence; so that it cannot be but that he will at length check the wicked, and punish their sins, and deliver the innocent who call upon him. Unless this be our conviction, there can be no benefit derived from our faith; we might indeed be a hundred times deceived; for experience teaches us that the hopes of men, as long as they are fixed on the earth, are vain and delusive, as they are only mere imaginations. Except then God governs the world there is no salvation to the faithful; for God in that case would delude them with vain promises, and they would flatter themselves with an empty prospect, or hope for that which is not. Therefore the Prophet shows how it is that the just shall live by faith; and that is because the Lord will defend all who call upon him, and that inasmuch as he is the just Judge of all the world, he will finally execute judgement on all the wicked, though for a time they act wantonly, and think that they shall escape punishment, because God does not execute upon them immediate vengeance. We now perceive the design of the Prophet. As to the words, these two particles, 'ph ky, aph ki, when joined together, amplify the meaning; and some render them--"how much more;" others take them as a simple affirmative, and render them "truly." I approve of a middle course, and render them "yea, truly;" (Etiam certe;) and they are so taken as I think, in Genesis 3:1,

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Satan thus asked the woman--yea, truly! Est-ce pour vrai? For the question is that of one doubting, and yet it refers to what is certain,--"How comes it that God should interdict the eating of the fruit? Yes, is it so truly? Can it be so? So it is in this place, yea, truly, says the Prophet. That it is an amplification may be gathered from the context. He had said before that they who elevate themselves, or seem to themselves to be well fortified, are fearful in their minds, and driven backwards and forwards. He now advances another step--that when men are borne along by unrestrained wantonness, and promise themselves all things, as though there was no God, they surpass even the drunken, being hurried on by blind cupidity. When therefore men thus abandon themselves, can they escape the judgement of God? Far less bearable is such a madness than that simple arrogance of which he had spoken in the last verse. Thus then are the two verses connected together,--"Yea, truly, he who in his pride is like a drunken man, and restrains not himself, and who is even like to wild beasts or to the grave, devouring whatever meets them--he surely will not at length be endured by God." Vengeance, then, is nigh to all the proud, who are cruelly furious, passing all bounds and without any fear. But interpreters differ as to the import of the words which follow. Some render vvgd, bugad, to deceive, and it means so in some places; and they render the clause thus--"Wine deceives a proud man, and he will not dwell." This is indeed true, but the meaning is strained; I therefore prefer to follow the commonly received interpretation--which the proud man transgresses as it were through wine. At the same time I do not agree with others as to the expression "transgressing as through wine." Some give this version--"Man addicted to wine or to drunkenness transgresses;" and then they add--"a proud man will not inhabit;" but they pervert the sentence, and mangle the words of the Prophet; for his words are--By wine transgressing the proud man: he does not say that a man addicted to wine transgresses; but he compares the proud to drunken men, who, forgetting all reason and shame, abandon themselves unto all that is disgraceful; for the drunken distinguishes nothing, and becomes like a brute animal, so that he shuns nothing that is base and unbecoming. This is the reason why the Prophet compares proud men to the drunken, who transgress through wine, that is, who observe no moderation, but indulge themselves in excesses. We now then understand the real meaning of the Prophet, which many have not perceived. As to the word inhabiting I take it in a metaphorical sense, as signifying to rest or to continue in the same place. The drunken are borne along by a certain excitement; so they do not restrain themselves, for they have no power over their feet or their hands: but as wine excites them, so they ramble here and there like insane persons. As then such an unruly temper lays hold on and bewilders drunken men, so the Prophet very aptly says that the proud man never rests. And the reason follows, (provided the meaning be approved,) because he enlarges as the grave his soul he is like to death. This is then the insatiableness which he had mentioned--that the proud cannot be satisfied, and therefore include heaven and earth and sea within the compass of their desires. Since then they thus run here and there, it is no wonder that the Prophet says that they do not rest. He enlarges then as the grave his soul; and then he adds--he heaps together, or congregates, or collects to himself all nations, and accumulates to himself all people; that is, the proud man keeps within no moderate limits; for though he were able to make one heap of all nations, he would yet think that not enough, like Alexander, who wept because he had not then enjoyed the empire of the whole world; and had he enjoyed it his tears would not have been dried; for he had heard that, according to the opinion of Democritus, there were many worlds. What did he mean? Even this "Were I to obtain the empire of the world, I should still be poor; for if there are more worlds I should still wish to devour them all." These proud men surpass every kind of drunkenness. We now apprehend the meaning of the words; and though they contain a general truth, yet the Prophet no doubt applies them to the king of Chaldeans were much worse and less excusable than those who with great fierceness elate themselves, for their rage carried them farther, as they wished to swallow up the whole world. But in order to express this more fully, he says that they were like drunken men; and he no doubt indirectly derides here the counsels of princes, who think themselves to be very wise, when either by deceit they oppress their neighbors, or by artful means seize for themselves on the lands of others, or by some contrivance, or even by force of arms, take possession of them. As princes take wonderful delight in their iniquities, so the Prophet says that they are like drunken men who transgress by wine, that is, who are completely overcome by excessive drinking; and at the same time he shows the cause of this drunkenness by mentioning the words gvr yhyr,"proud man." As then they are proud, so all their crafts are like the freaks of drunkenness, that is, furious, as when a man is deprived of reason by wine. Having thus spoken of the Babylonians he immediately adds-Habakkuk 2:6 6. Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increases that which is not his! How long? And to him that weighs himself down with thick clay (many pledges)! Now at length the Prophet denounces punishment on the Babylonian king and the Chaldeans; for the Lord would render them a sport to all. But some think that a punishment is also expressed in the preceding verse, such as awaits violent robbers, who devour the whole world. But I, on the contrary, think that the Prophet spoke before of proud cruelty, and simply showed what a destructive evil it is, being an insatiable cupidity; and now, as I have stated, he comes to its punishment; and he says first, that all the people who had been collected as it were into a heap, would take up a parable or a taunt, in order to scoff at the king of Babylon. When therefore the Chaldeans should possess the empire of almost the whole world, and subject to their power all their neighboring nations, all these would at length take up against them parables and taunts; and what would be said everywhere would be this--Woe to him who increases and enriches himself by things not his own. How long? That is, is this to be perpetual? All then who thus increase themselves heap on themselves thick clay, by which they shall at last be overthrown. With regard to the words, msl, meshil is a short saying or a pithy sentence, and worthy to be remembered, as we have noticed elsewhere. Some render it parable. As to the word mlytsh, melitse, it probably signifies a scoff or a taunt, by which any one is reproved; for it comes from lvph, luts, which means to laugh at one or to deride him. It is indeed true, that the Hebrews call a rhetorician or an interpreter mlyph, melits; and therefore some render mlytsh, melitse, interpretation; but it is not suitable to this passage; for the Prophet speaks here of taunts that would be cast against the king of Babylon. For as he had as with an open mouth swallowed up all, so also all would eagerly prick him with their goads, and disdainfully deride him. The word he afterwards adds chydvt, chidut, is to be read, I have no doubt, in the genitive case. I therefore do not approve of adding a copulative, as many do, and read thus--"a taunt and an enigma." This word comes from the verb chvd, chud, which is to speak enigmatically; therefore chydvt, chidut, are enigmas, or metaphors, or obscure sentences; and we know that when we wish to touch a man to the quick, there is more sharpness when we use an obscure word, which contains a metaphor or ambiguity, or something of this kind. It is not therefore without reason that the Prophet calls taunts, enigmas, chydvt, chidut, that is, obscure words, which bite or prick men sharply, as it were with goads. Therefore in all scoffs a figurative language ought to be used; and except the expression be ambiguous or alliterative, or, in short, contain such metaphors as it is not necessary to recite here, there would be in it no beauty, no aptness. When therefore men wish to form biting taunts, they obscure what might be plainly said by some indirect metaphor; and this is the reason why the Prophet speaks here of a taunt that is enigmatical, for it is on that account more severe. And he shall say. There is a change of number in this verb, but it does not obscure the sense. The particle hvy may be rendered "woe"; or it may be an exclamation, as when one is attracted by some particular sight, caca or sus; and so it is taken often by the Hebrews, and the context seems to favor this meaning, for "woe" would be frigid. When the Prophets pronounce a curse on the wicked, it is no doubt a dreadful threat; but what is found here is a taunt, by which the whole world would deride those haughty tyrants who thought that they ought to have been worshipped as gods. Hey, they say, where is he who multiplies himself by what belongs to another? And then, How long is this to be? Even such accumulate on themselves thick clay; that is, they sink themselves in deep caverns, and heap on themselves mountains, by which they become overwhelmed. We now understand the meaning of the Prophet's words. What seems here to be the singing of triumph before the victory is no matter of wonder; for our faith, as it is well known, depends not on the judgement of the flesh, nor regards what is openly evident; but it is a vision of hidden things, as it is called in Hebrews 11:1, and the substance of things not seen. As then the firmness of faith is the same, though what it apprehends is remote, and as faith ceases not to see things hidden,--for through the mirror of God's word it ascends above heaven and earth, and penetrates into the spiritual kingdom of God,--as faith, then, possesses a view so distant, it is not to be wondered that the Prophet here boldly triumphs over the Babylonians, and now prescribes a derisive song for all nations, that the proud, who had previously with so much cruelty exalted themselves, might be scoffed at and derided. But were any to ask, whether it be right to assail even the wicked with scoffs and railleries, the question is unsuitable here; for the Prophet does not here refer to what is lawful for the faithful to do, but speaks only of what is commonly done by men: and we know that it is almost natural to men, that when those whom they had feared and dared not to blame as long as they were in power, are overthrown, they break forth against them not only with many complaints and accusations, but also with

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wanton rudeness. As, then, it usually happens, that all triumph over fallen tyrants, and throw forth their taunts, and all seek in this way to bite, the Prophet describes this regular course of things. It is not, however, to be doubted, but that he composed this song according to the nature of the case, when he says, that they were men who multiplied their own by what belonged to others; that is, that they gathered the wealth of others. It is indeed true, that many things are commonly spread abroad, for which there is no reason nor justice; but as some principles of equity and justice remain in the hearts of men, the consent of all nations is as it were the voice of nature, or the testimony of that equity which is engraved on the hearts of men, and which they can never obliterate. Such is the reason for this saying; for Habakkuk, by introducing the people as the speakers, propounded, as it were, the common law of nature, in which all agree; and that is,--that whosoever enriches himself by another's wealth, shall at length fall, and that when one accumulates great riches, these will become like a heap to cover and overwhelm him. And if any one of us will consult his own mind, he will find that this is engraved on his very nature. How, then, does it happen, that many should yet labor to get for themselves the wealth of others, and strive for nothing else through their whole life, but to spoil others that they may enrich themselves? It therefore appears that men's minds are deprived of reason by drunkenness, whenever they thus addict themselves to unjust gain, or when they give themselves loose reins to commit frauds, robberies, and plunders. And thus we perceive that the Prophet had not without reason represented all the proud and the cruel as drunken. Then follow the words, d-mty, od-mati, how long? This also is the dictate of nature; that is, that an end will sometime be to unjust plunders, though God may not immediately check plunderers and wicked men, who proceed and effect their purposes by force and slaughters, and frauds and evil-doings. In the mean-time the Prophet also intimates, that tyrants and their cruelty cannot be endured without great weariness and sorrow; for indignity on account of evil deeds kindles within the breasts of all, so that they become wearied when they see that wicked men are not soon restrained. Therefore almost the whole world sound forth these words, how long, how long? When any one disturbs the whole world by his ambition and avarice, or everywhere commits plunders, or oppresses miserable nations,--when he distresses the innocent, all cry out, How long? And this cry, proceeding as it does from the feeling of nature and the dictate of justice, is at length heard by the Lord. For how comes it that all, being touched with weariness, cry out, How long? Except that they know that this confusion of order and justice is not to be endured? And this feeling, is it not implanted in us by the Lord? It is then the same as though God heard himself, when he hears the cries and greenings of those who cannot bear injustice. But let us in the meantime see that no one of us should have to say the same thing to himself, which he brings forward against others. For when any avaricious man proceeds through right or wrong, as they say, when an ambitious man, by unfair means, advances himself, we instantly cry, how long? And when any tyrant violently oppresses helpless men, we always say, how long? Though everyone says this as to others, yet no one as to himself. Let us therefore take heed that, when we reprove injustice in others, we come without delay to ourselves, and be impartial judges. Self-love so blinds us that we seek to absolve ourselves from that fault which we freely condemn in others. In general things men are always more correct in their judgement, that is, in matters in which they themselves are not concerned; but as soon as they come to themselves, they become blind, and all rectitude vanishes, and all judgement is gone. Let us then know, that this song is set forth here by the Prophet, drawn, as it were, from the common feeling of nature, in order that every one of us may put a restraint on himself when he discharges the office of a judge in condemning others, and that he may also condemn himself, and restrain his desires, when he finds them advancing beyond just bounds. We must also observe what he subjoins,--that the avaricious accumulate on themselves thick clay. This at first may appear incredible; but the subject itself plainly shows what the Prophet teaches here, provided our minds are not so blinded as not to see plain things. Hardly indeed an avaricious man can be found who is not a burden to himself, and to whom his wealth is not a source of trouble. Everyone who has accumulated much, when he comes to old age, is afraid to use what he has got, being ever solicitous lest he should lose anything; and then, as he thinks nothing is sufficient, the more he possesses the more grasping he becomes, and frugality is the name given to that sordid, and, so to speak, that servile restraint within which the rich confine themselves. In short, when any one forms a judgement of all the avaricious of this world, and is himself free from all avarice, having a free and unblessed mind, he will easily apprehend what the Prophet says here,--that all the wealth of this world is nothing else but a heap of clay, as when any one puts himself of his own accord under a great heap which he had collected together. Some refer this to the walls of Babylon, which were built of baked bricks, as it is well known; but this is too farfetched. Others think that the Prophet speaks of the last end of us all; for they who possess the greatest riches, being at last thrown into the grave, are covered with earth: but this also is not suitable here, any more than when they apply it to Nebuchadnezzar, that is, to that drunkenness by which he had inebriated himself almost through his whole life; or when others apply it to Belshazzar, his grandson, because when he drank from the sacred vessels of the temple, he uttered slanders and blasphemies against God. These explanations are by no means suitable; for the Prophet does not here speak of the person of the king alone, but, as it has been said, he, on the contrary, summons to judgement the whole nation, which had given itself up to plunders and frauds and other evil deeds. Then a general truth is to be drawn from this expression that all the avaricious, the more they heap together, the more they lade themselves, and, as it were, bury themselves under a great load. Why therefore is this? Because riches, acquired by frauds and plunders, are nothing else than a heavy and cumbrous lump of earth: for God returns on the heads of those who thus seek to enrich themselves, whatever they have plundered from others. Had they been contented with some moderate portion, they might have lived cheerfully and happily, as we see to be the case with all the godly; who though they possess but little, are yet cheerful, for they live in hope, and know that their supplies are in God's hand, and expect everything from his blessing. Therefore, then, their cheerfulness, because they have no anxious fears. But they who inebriate themselves with riches, find that they carry a useless burden, under which they lie down, as it were, sunk and buried. Prayer Grant, Almighty God, that as You consider so far to condescend as to sustain the care of this life, and to supply us with whatever is needful for our pilgrimage--O grant that we may learn to rely on You, and so to trust to Your blessing, as to abstain not only from all plunder and other evil deeds, but also from every unlawful coveting; and to continue in Your fear, and so to learn also to bear our poverty on the earth, that being content with those spiritual riches which You offer to us in Your gospel, and of which You makes us now partakers, we may ever cheerfully aspire after that fullness of all blessings which we shall enjoin when at length we shall reach the celestial kingdom, and be perfectly united to you, through Christ our Lord. Amen. Lecture One Hundred and Twelfth Habakkuk 2:7 7. Shall they not rise up suddenly that shall bite you, and awake that shall bother you, and You shalt be for ransom unto them? The Prophet proceeds with the subject which we have already begun to explain; for he introduces here the common taunts against the king of Babylon and the whole tyrannical empire, by which many nations had been cruelly oppressed. He therefore says that enemies, who should bite him, would suddenly and unexpectedly rise up. Some expound this of worms, but not rightly: for God not only inflicted punishment on the king when dead, but he intended also that there should be on earth an evident and a memorable proof of his vengeance on the Babylonians, by which it might be made known to all that their cruelty could not be suffered to go unpunished. The words, Shall not they rise suddenly, are emphatical, both as to the question and as to the word, pht, peto, suddenly. We indeed know that interrogations are more common in Hebrew than in Greek and Latin, and that they are stronger and more forcible. Our Prophet then speaks of what was indubitable. He adds, suddenly; for the Babylonians, relying on their own power, did not think that any evil was nigh them; and if any one dared to rise up against them, this could not have been so sudden, but they could have in time resisted and driven far away every danger. They indeed ruled far and wide; and we know that the wicked often sleep when they find themselves fortified on all sides. But the Prophet declares here that evil was nigh them, which would suddenly overwhelm them. It now follows-Habakkuk 2:8 8. Because you have plundered many nations, all the remnant of the people shall plunder you; because of men's blood, and for the violence of the land, of the city, and of all that dwell therein. The Prophet here expresses more clearly why the Babylonians were to be so severely dealt with by God. He shows that it would be a just reward that they should be plundered in their turn, who had previously given themselves up to plunder, violence, and cruelty. Since, then, they had exercised so much inhumanity towards all people, the Prophet intimates here that God could not be deemed as treating them cruelly, by inflicting on them so severe a punishment: he also confirms the former truth, and recalls the attention of the faithful to the judgement of God, as a main principle to be remembered; for when things in the world are in a state of confusion, we despond, and all hope vanishes, except this comes to our mind--that as God is the judge of the world it cannot be otherwise but that at length all the wicked must appear

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before his tribunal, and give there an account of all their deeds; and Scripture, also, is wont to set God before us as a judge, whenever the purpose is to allay our troubles. The Prophet now does the same thing: for he says, that robbers should soon come upon the Babylonians, who would plunder them; for God, the judge of the world, would not at last suffer so many plunders to be unpunished But it was everywhere known that the Babylonians had, beyond all bounds and moderation, given themselves up to plunder, so that they spared no nations. Therefore he says, because You hast plundered many nations; and on this he enlarges; because the Babylonians had not only done wrongs to a few men, or to one people, but had marched through many countries. As, then, they had taken to themselves so much liberty in doing evil, the Prophet draws this conclusion--that they could not escape the hand of God, but that they were at length to find by experience that there was a God in heaven, who would repay them for their wrongs. He says also, you shall plunder the remnant of all people. This admits of two expositions; it may mean, that the people, who had been plundered by the Chaldeans, would take revenge on them: and he calls them a remnant, because they were not entire; but yet he intimates that they would be sufficient to take vengeance on the Babylonians. This view may be admitted, and yet we may suppose, that the Prophet takes in other nations, who had never been plundered; as though he had said--"You have indeed spoiled many nations; but there are other nations in the world whom your cruelty could not have reached. All the people then who remain in the world shall strive to outdo one another in attacking you; and can you be strong enough to resist so great a power?" Either of these views may be admitted; that is, that in the wasted and plundered countries there would be still a remnant who would take vengeance,--or that the world contained other people who would willingly undertake this cause and execute vengeance on the Babylonians; for God would by his secret influence fulfill by their means his purpose of punishing them. He then adds, on account of man's blood; that is, because you have shed innocent blood, and because you have committed many plunders; for you have not only injured a few men, but your daringness and cruelty have also extended to many nations. He indeed mentions the earth, and also the city. Some confine these words to the land of Judea and to Jerusalem, but not rightly; for the Prophet speaks here generally; and to the land, he joins cities and their inhabitants. But this verse contains a truth which applies to all times. Let us then learn, during the licentious success of tyrants, to raise up our minds to heaven's tribunal, and to nourish our patience with this confidence, that the Lord, who is the judge of the world, will recompense these cruel and bloody robbers, and that the more licentious they are, the heavier judgement is nigh them; for the Lord will awaken and raise up as many to execute vengeance as there are men in the world, who by shedding blood will inflict punishment, though they may not intend to fulfill his purpose. God can indeed (as it has been often observed) execute his judgements in a wonderful and sudden manner. Let us therefore also learn to restrain our evil desires; for none shall go unpunished who will allow themselves to injure their brethren; though they may seem to be unpunished for a time, yet God, who is ever the same, will at length return on their heads whatever they have devised against others, as we shall presently see again. He now adds-Habakkuk 2:9 9. Woe to him that covets evil gains for his house, that he may set his nest on high that he may be delivered from the power of evil! Habakkuk proceeds in exciting the king of Babylon by taunts; which were not scurrilous jests, but contained serious threatening; for, as it has been already said, the Prophet here introduces indeed the common people, but in that multitude we are to recognize the innumerable heralds of God's vengeance: and therefore he says, Woe to him who covets, etc.; or we may say, Hey! For it is a particle of exclamation, as it has been said: Hey you, he says, who covets an evil gain for your house, and sets on high your nest: but what shall happen? The next verse declares the punishment. The clause, Woe to him who covets an evil gain for his house, may be read by itself,--that this cupidity shall be injurious to his house; as though he had said, "You indeed would provide for your house by accumulating great riches; but your house shall find this to be evil and ruinous. So the word rh, roe, evil, might be referred to the house; but the verse is best connected by reading the whole together; that is, that the Babylonians not only provided for themselves, while they with avidity plundered and collected much wealth from all quarters; but that they wished also to make provisions for their son and grandsons: and we also see, that avarice has this object in view; for they who are anxiously bent on the accumulation of riches do not only regard what is needful for themselves to pass through life, but also wish to leave their heirs rich. Since then the avaricious are desirous of enriching forever their houses, the prophet, deriding this madness, says, Woe to him who covets an evil covetousness to his house; that is, who wishes not only to abound and be satiated himself, but also to supply his posterity with abundance. He adds another vice, which is almost ever connected with the former--that he may set, he says, his nest on high; for the avaricious have a regard to this--to fortify themselves; for as an evil conscience is always fearful, many dangers come across their minds--"This may happen to me," and then, "My wealth will procure for me the hatred and envy of many. If then some danger be at hand, I shall be able to redeem my life many times;" and he also adds, "Were I satisfied with a moderate portion, many would become my rivals; but when my treasures surpass what is common, then I shall be as it were beyond the reach of men; and when others envy one another, I shall escape." So the avaricious think within themselves when they are ardently bent on accumulating riches, and form for themselves a great heap like a nest; for they think that they are raised above the world, and are exempt from the common lot of men, when surrounded by their riches. We now then see what the Prophet means: Woe, he says, to him who wickedly and intemperately covets. And why does he so do? To enrich his posterity. And then he adds, to him who covets that he may set his nest on high; that is, that he may by wealth fortify himself, that he may be able to drive away every danger, and be thus exempt from every evil and trouble. And he adds, that he may deliver himself from the power of evil; he expresses now more clearly what I have said--that the rich are inebriated with false confidence, when they surpass all others; for they think not themselves to be mortals, but imagine that they have another life, as though they had a world of their own, free from all dangers. But while the avaricious thus elevate themselves by a proud confidence, the Prophet derides their madness. He then subjoins their punishment-Habakkuk 2:10 10. You have brought shame to your house by cutting off many people, and have sinned against your soul. The Prophet again confirms the truth, that those who count themselves happy, imagining that they are like God, busy themselves in vain; for God will turn to shame whatever they think to be their glory, derived from their riches. The avaricious indeed wish, as it appears from the last verse, to prepare splendor for their posterity, and they think to render illustrious their race by their wealth; for this is deemed to be nobility, that the richer any one is the more he excels, as he thinks, in dignity, and the more is he to be esteemed by all. Since, then, this is the object of almost all the avaricious, the Prophet here reminds them, that they are greatly deceived; for the Lord will not only frustrate their hopes, but will also convert their glory into shame. Therefore he says, that they consult shame to their family. He includes in the word consult, all the industry, diligence, skill, care, and labor displayed by the avaricious. We indeed see how very sagacious they are; for if they smell any gain at a distance, they draw it to themselves, night and day they form new designs, that they may circumvent this person and plunder that person, and accumulate into their heap whatever money they can find, and also that they may join fields to fields, build great palaces, and secure great revenues. This is the reason why the Prophet says, that they consult shame. What is the object of all their designs? For they are, as we have said, very sharp and keen-sighted, they are also industrious, and torment themselves day and night with continual labor; for what purpose are all these things? Even for this, that their posterity may be eminent, that their nobility may be in the mouth of all, and spread far and wide. But the Prophet shows that they labor in vain for God will turn to shame whatever they in their great wisdom contrived for the honor of their families. The more provident then the avaricious are, the more foolish they are, for they consult nothing but disgrace to their posterity. He adds, though you cut off many people. This seems to have been expressed for the sake of anticipating an objection; for it might have seemed incredible that the Babylonians should form designs disgraceful to their posterity, when their fame was so eminent, and Babylon itself was like an idol, and the king was everywhere regarded with great reverence and also fear. Since then the Babylonians had made such advances, who could have thought it possible that what the Prophet declares here should take place? But, as I have already said, he meets these objections, and says, "Though the Babylonians shall conquer many enemies, and overthrow strong people, yet this will be of no advantage to them; nay, even that will turn out to their disgrace which they think will be to their glory." To the same purpose is what he adds, you have sinned against your soul. Some give this version, "You have sinned licentiously" or immoderately; others, "Your soul has sinned," but these pervert the Prophet's meaning; for what he intended was nothing else but the evils which the avaricious and the cruel bring on themselves, and which will return on their own heads. When therefore the Babylonians contrived ruin for the whole world, the Prophet predicts that an end, very different from what

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they thought, would be to them: You have sinned, he says, against your own soul; that is, the evil which you prepared to bring on others, shall be made by God to fall on your own head. And this kind of declaration ought to be carefully noticed; that is, that the ungodly, while they trouble all, and harass all, while they torment one, plunder another, oppress another, always sin against their own souls; that is, they do not cause so much loss and sorrow to others as to themselves: for the Lord will make the evil they intend for others to return on themselves. He does not speak here of guilt, but of punishment, when he says, "You have sinned against your soul;" that is, you shall receive the reward due to all your sins. We now then see what the Prophet means. It now follows-Habakkuk 2:11-13 11. For the stone shall cry out of the wall, and the beam out of the timber shall answer it. 12. Woe to him that builds a town with blood, and establishes a city by iniquity!13. Behold, is it not of the LORD of hosts that the people shall labor in the very fire, and the people shall weary themselves for very vanity? There is here introduced by the Prophet a new personification. He had before prepared a common song, which would be in the mouth of all. He now ascribes speech to stones and wood, of which buildings are formed. The stone, he says, shall cry from the wall, and the wood from the chamber; that is, there is no part of the building that will not cry out that it was built by plunder, by cruelty, and, in a word, by evil deeds. The Prophet not only ascribes speech to wood and stone, but he makes them also respond one to the other as in a chorus, as in lyrics there are voices which take up the song in turns. The stone, he says, shall cry from the wall, and the wood shall respond to it from the chamber; as though he said, "There will be a striking harmony in every part of the building; for the wall will begin and will utter its song, Behold I have been built by blood and by iniquity;' and the wood will utter the same, and will cry, Woe;' but all in due order; there will be no confused noise, but as music has distinct sounds, so also the stones will respond to the wood and the wood to the stones, so that there may be, as they say, corresponding voices." The stone, then, from the wall shall cry, and the wood shall answer --what will it answer?--Woe to him who builds a city by blood, and who adorns his city by iniquity. By blood and by iniquity he understands the same thing; for though the avaricious do not kill innocent men, they yet suck their blood, and what else is this but to kill them by degrees, by a slow tormenting process? For it is easier at once to undergo death than to pine away in want, as it happens to helpless men when spoiled and deprived of all their property. Wherever there is wanton plundering, there is murder committed in the sight of God; for as it has been said, he who spares not the helpless, but drinks up their blood, doubtless sins no less than if he were to kill them. But if this personification seems to any one strange, he must consider how incredible seemed to be what the Prophet here teaches, and how difficult it was to produce a conviction on the subject. We indeed confess that God is the judge of the world; nay, there is no one who does not anticipate his judgement by condemning avarice and cruelty; the very name of avarice is infamous and hated by all: the same may be said of cruelty. But yet when we see the avaricious in splendor and in esteem, we are astounded, and no one is able to foresee by faith what the Prophet here declares. Since, then our dullness is so great, or rather our deadness, it is no wonder that the Prophet should here set before us the stones and the wood, as though he said, "When all prophecies and all warnings become frigid, and God himself obtains no credit, while openly declaring what he will do, and when his servants consume their labor in vain by warning and crying, let now the stones come forth, and be teachers to you who will not give ear to the voice of God himself, and let the wood also cry out in its turn." This, then, is the reason why the Prophet introduces here mute things as the speakers, even to awaken our insensibility. Then he adds, Shall it not be, behold, from Jehovah of hosts? Some give a wrong version, "Is not this," as though hnh, ene, were put here instead of a pronoun demonstrative; but they extenuate and obscure the beauty of the expression; nay, they pervert the meaning of the Prophet: for when he says, hnh, ene, behold, he refers not to what he had said, nor specifies any particular thing, and yet he shows, as it were by the finger, the judgement of God, which he bids us to expect; as though he said, "Shall not God at length have his turn, when the avaricious and the cruel have obtained their triumphs in the world, and darkened the minds and thoughts of all, as though no account were to be given by them before the tribunal of God? Shall not God sometime show that it is his time to interpose?" When, therefore, he says, Shall it not be, behold, from Jehovah? It is an indefinite mode of speaking; he does not say, This or that shall be from the God of hosts; but, Shall it not be, behold, from Jehovah of hosts? That is, God seems now indeed to rest, and on this account men indulge themselves with greater boldness; but he will not always remain still, Shall not God then come forth, who seems now to be unconcerned? Something there will at length be from the God of hosts. And the demonstrative particle confirms the same thing: Behold, he says, as though he would show to the faithful as in a picture the tribunal of God, which cannot be seen by us now but by faith. He says, Behold, will not there be something from the God of hosts? That is, Will not God at length stretch forth his hand, to show that he is not unconcerned, but that he cares for the affairs of men? In a word, by this mode of speaking is pointed out to us the change, which we are to hope for, inasmuch as it cannot be soon realized. Therefore he concludes, the people, then, labor in the fire, and the people weary themselves in vain. To labor in the fire means the same thing as to take in hand an unprofitable work, the fruit of which is immediately consumed. Some say that people labor in the fire, because Babylon had been built by a great number of men, and at length perished by fire; but this explanation seems far-fetched. I take a simpler view—that people labor in the fire, like him who performs a work, and a fire is put under it and consumes it; or like him, who with great labor polishes his own work, and a fire is prepared, which destroys it while in the hands of the artificer. For it is certain that the Prophet repeats the same thing in another form, when he says, vdy-ryq, bedi-rik, with vanity, or for vanity. We now then apprehend his object. We may here collect a useful doctrine--that not only the fruit of labor shall be lost by all who seek by wicked means to enrich themselves, but also that were the whole world favorable and subservient to them, the whole would yet be useless; as it happened to the king of Babylon, though he had many people ready to obey him. But the Prophet derides all those great preparations, for God had fire at hand to consume whatever they had so eagerly contrived who wished to spend all their labor to please one man. He at length adds-Habakkuk 2:14 14. For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. The Prophet briefly teaches us here, that so remarkable would be God's judgement on the Babylonians that his name would thereby be celebrated through the whole world. But there is in this verse an implied contrast; for God appeared not in his own glory when the Jews were led away into exile; the temple being demolished and the whole city destroyed; and also when the whole easterly region was exposed to rapine and plunder. When therefore the Babylonians were, after the Assyrians, swallowing up all their neighbors, the glory of God did not then shine, nor was it conspicuous in the world. The Jews themselves had become mute; for their miseries had, as it were, stupefied them; their mouths were at least closed, so that they could not from the heart bless God, while he was so severely afflicting them. And then, in that manifold confusion of all things, the profane thought that all things here take place fortuitously, and that there is no divine providence. God then was at that time hid: therefore the Prophet says, Filled shall be the earth with the knowledge of God; that is, God will again become known, when by stretching forth his hand he will execute vengeance on the Babylonians; then will the Jews, as well as other nations, acknowledge that the world is governed by God's providence, as it had been once created by him. We now understand the Prophet's meaning, and why he says, that the earth would be filled with the knowledge of God's glory; for the glory of God previously disappeared from the world, with regard to the perceptions of men; but it shone forth again, when God himself had erected his tribunal by overthrowing Babylon, and thereby proved that there is no power among men which he cannot control. We have the same sentence in Isaiah 11:9. The Prophet there speaks indeed of the kingdom of Christ; for when Christ was openly made known to the world, the knowledge of God's glory at the same time filled the earth; for God then appeared in his own living image. But yet our Prophet uses a proper language, when he says that the earth shall then be filled with the knowledge of God's glory, when he should execute vengeance on the Babylonians. Therefore incorrectly have some applied this to the preaching of the gospel, as though Habakkuk made a transition from the ruin of Babylon to the general judgement: this is a strained exposition. It is indeed a well-known mode of speaking, and often occurs in the Psalms, that the power, grace, and truth of God are made known through the world, when he delivers his people and restrains the ungodly. The same mode the Prophet now adopts; and he compares this fullness of knowledge to the waters of the sea, because the sea, as we know, is so deep, that there is no measuring of its waters. So Habakkuk intimates, that the glory of God would be so much known that it would not only fill the world, but in a manner overflow it: as the waters of the sea by their vast quantity cover the deep, so the glory of God would fill heaven and earth, so as to have no limits. If, at the same time, there be a wish to extend this sentence to the coming of Christ, I do not object: for

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we know that the grace of redemption flowed in a perpetual stream until Christ appeared in the world. But the Prophet, I have no doubt, sets forth here the greatness of God's power in the destruction of Babylon. Prayer Grant, Almighty God, that as we are so inclined to do wrong, that everyone is naturally disposed to consider his own private advantage—O grant that we may confine ourselves by that restraint which You lay on us by Your Prophets, so that we may not allow our coveting to break forth so as to commit wrong or iniquity, but confine ourselves within the limits of what is just, and abstain from what belongs to others: may we also so learn to console ourselves in all our distresses, that though we may be justly oppressed by the wicked, we may yet rely on Your providence and righteous judgement, and patiently wait until You deliver us, and makes it manifest that whatever the wicked devise for our ruin, so cleaves to themselves as to return and recoil at length on their own heads; and may we so fight under the banner of the Cross, as to possess our souls in patience, until we at length shall attain that blessed life which is laid up in heaven for us, through our Lord Jesus Christ. Amen. Lecture One Hundred and Thirteenth Habakkuk 2:15, 16 15. Woe unto him that gives his neighbor drink, that gives your bottle to him, and make him drunk, that you may look on his nakedness! 16. You are filled with shame instead of glory: drink you also, and let your foreskin be uncovered: the cup of the Lord's right hand shall be turned against you, and utter shame shall be on your glory. This passage, in which the Prophet condemns the king of Babylon for his usual practice of rendering drunk his friends, is frigidly interpreted by most expounders. It has been already often said how bold the Jews are in contriving what is fabulous; when nothing certain occurs to them, they interpret this or that without any discrimination or shame. Therefore they say, that Nebuchadnezzar was given to excess, and led all whom he could into a participation of the same vice. They also think that his associates were captive kings, as though he bid them for the sake of sport to be brought to his table, and by drinking to their health, forced them to intoxication, that he might laugh at them when they made themselves base and ridiculous. But all this is groundless; for there is no history that relates any such thing. It is, however, easy to see that another matter is here treated off by the Prophet; for he does not speak of the king only, but he refers to the whole empire. I therefore doubt not but that this whole discourse, in which the Babylonian king is condemned for making drunk his associates or friends, is metaphorical or allegorical. But before I proceed further on the subject, I shall say something as to the words; for the meaning of the Prophet will thereby be made more evident. Woe, he says, to him who gives his friend drink; then he adds, msphch chmtk, mesephech chemetak, "who joinest and bottle." chmh, cheme, is taken in Hebrew for a bottle; and we know, and it is sufficiently evident from Scripture, that the Jews used bottles of skin, as there are casks and larger vessels with us. Since, then, they put their wine into bottles, these were often taken for their cups, as it is in our language, when one says, Des flacons, des bouteilles. Therefore some give this explanation-that the king of Babylon brought forth his flagons, that he might force to intoxication, by excessive drinking, those who could not and dared not to resist his will. But others render chmh cheme, wrath, with a preposition understood: and in order that nothing may be understood, some render the participle, msphch, "displaying," that is, "his fury." But as chmh, cheme, means to be hot, we may, therefore, properly give this version, "Uniting your heat;" that is, "It is not enough for you to inebriate others, except you implicate them with yourself." We now perceive the meaning of this phrase. He adds, and you also do inebriate. We may therefore learn that the Prophet had no other thing in view, but to show that the king of Babylon sought for himself many associates in his intemperance or excess: at the same time he takes, as I have said, excess in a metaphorical sense. I shall presently explain more fully what all this means; but now we only expound the words. And you, he says, do also inebriate: the particle 'ph, as it is well known, is laid down for the sake of amplifying. After having said, you unite your heat; that is, you exhales your intemperance, so that others also contract the same heat with yourself, he immediately adds, you inebriates them. It follows, that their nakedness may be made open; that is, that they may disclose themselves with shame. The following verse I shall defer until we shall see more clearly what the Prophet had in view. As I have already said the Prophet charges the Babylonian king with having implicated neighboring kings in his own evil desires, and with having in a manner inebriated them. He indeed compares the insatiable avarice of that king to intemperance; for as it is the object of drunken men not to drink what may suffice them, but to glut themselves with wine, so also when avarice is dominant in the hearts of men, they are seized with a certain kind of fury, like a person who has an immoderate love for wine. This is the reason for the metaphor; for the Babylonian king, when he thirsted for the blood of men, and also for wealth and kingdoms, led into the same kind of madness many other kings; for he could not have succeeded except he had allured the favor of many others, and deceived them with vain expectations. As a person who gives himself up to drinking wishes to include his associates, so Habakkuk lays the same thing to the charge of the king of Babylon; for being himself addicted to insatiable avarice, he procured associates to be as it were his guests, and offered wine to them, that is, elicited their vice, that they might join him in his wars; for each hoped for a part of the spoil after victory. Since, then, he had thus blinded many kings, they are said to have been inebriated by him. We indeed know that such allurements infatuate the minds and hearts of men; for there is no intoxication that stultifies men more than that eager appetite by which they devour both lands and seas. We now then apprehend what the Prophet meant--that the Babylonian king not only burnt with his own avarice, but kindled also, as it were, a flame in others, like drunken men who excite one another. As then he had thus inflamed all the neighboring kings to rush headlong without any consideration and without any shame, like a person suffocated and overcome by excessive drinking; so the Prophet designates this inflaming as quaffing wine to them. And this metaphor ought to be carefully observed; for we see at this day as in a mirror what the Prophet teaches here. For all the great princes, when they devise any plans of their own, send their ambassadors here and there, and seek to involve with themselves other cities and princes; and as no one is willing to endanger himself without reason, they set forth many fallacious allurements. And when any city fears a neighboring prince, it will seek to fortify itself by a new protection; so a treaty, when offered, becomes like a snare to it. And then when any inferior prince wishes to enlarge his borders, or to revenge himself, he willingly puts on arms, nay, anxiously, that he may be able, by the help of a greater, to effect his purpose, which he could not otherwise accomplish. Thus we see that dukes and counts, as they are called, and free cities, are daily inebriated. They who are chief kings, abounding in wine, that is, full of many vain promises, give to drink, as it were with full flagons, bidding wine to be brought forth on a well-furnished table--"I will make thine enemy to give way to you, and you shalt compel him according to your wish, and when I shall obtain the victory a part of the spoil shall be allotted to you; I desire nothing but the glory. With regard to you, the free cities, see, ye tremble continually; now if you lie under my shadow, it will be the best security for you." Such quaffing is to be found at this day almost throughout the whole of Europe. Then the Prophet does not without reason commemorate this vice in the king of Babylon--that he made those associates drunk whom he had bound to himself by perfidious treaties; for as it has been said, there is no intoxication so dangerous as this madness; that is, when any one promises this or that to himself, and imagines what does not exist. Therefore he not only says, that the Babylonian king gave drink to his friends, but also that he joined his bottles; as though he had said that he was very liberal, nay, prodigal, while seeking associates in his intemperance; for if one condition did not suffice, another was added--"Behold, my king is prepared; but if he is not enough another will be joined with him." They thus then join together their heat. If we take chmh, cheme, for a bottle, then to join together their bottles would mean, that they accumulated promises until they inebriated those whom they sought to deceive. But if the other interpretation be more approved, which I am disposed to follow, then the meaning would be--They join together their own heat, that is, they implicate others with themselves; as they burn themselves with insatiable cupidity, so they spread this ardor far and wide, so that the desires of many become united. He afterwards adds--that you may see their nakedness. It was not indeed an object to the king of Babylon to disclose the reproach of all those whom he had induced to take part in his wars; but we know that great kings are willing to neglect their friends, to whom at first they promise everything. When a king wishes to entice to himself a free city or an inferior prince, he will say--"See, I seek nothing but to be your friend". We indeed see how shamefully they perjure themselves; nor is it enough for them to utter these perjuries in their courts; but not many years pass away before our great kings make public their abominable perjuries; and it appears immediately afterwards that they thus seek, without any shame, to mock both God and all mankind. After testifying that they seek nothing except to defend by their protection what is right and just, and to resist the tyranny and pride of others, they immediately draw back when anything adverse afterwards happens, and the city, which had hoped everything from so liberal a king, is afterwards forced to submit and to agree with its enemies, and to manage matters anyhow; thus its nakedness is disclosed. In the same manner also are inferior princes deprived of their power. And to whom is this to be imputed but to the principal author? For when any one, for the sake of

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ambition or avarice, leads others to inconvenience or to damage, he may justly and correctly be said to disclose their nakedness. We now apprehend the Prophet's real meaning, which interpreters have not understood. I come now to the next verse-He says that he is satiated with shame instead of glory. Some give this rendering--"You art filled with shame more than glory;" but this does not suit the passage; for the Prophet does not mean that the Babylonian king was filled with his own reproach, but rather with that of others. Secondly, the particle m, mem, is not put here in a comparative sense, but the clause is on the contrary to be understood in this way--"By your glory, or, on account of your glory, you are filled with shame". It must also in the third place be observed, that punishment is not what the Prophet describes in these words; for it immediately follows--sth gm 'chh, shite gam ate, "drink you also." He comes now to punishment. By saying, then, that the king of Babylon was filled with shame on account of glory, it is the same as though he had said, that while he was intent on increasing his own glory he brought all others to shame. It is indeed the common game of great kings, as it has been said, to enlarge their own power at the expense and loss of others. They would, indeed, if they could, render their friends safe; but when any one loses ground in their favor they neglect him. We see how at this day great kings, raising great armies, shed innocent blood. When a slaughter is made in war they express their grief, but it is only on account of their own glory or advantage. They will in words profess that they sympathize with the miserable men who faithfully spent their life for them, but they have for them no real concern. As, then, great kings draw human blood, and care nothing when many perish for their sake, the Prophet justly says, That the king of Babylon was satiated with shame on account of glory; that is, that while he was seeking his own glory he was satiated with the reproaches of many; for many perished on his account, many had been robbed of their power, or were afterwards to be robbed--for the Prophet refers not here to what had taken place, but he speaks of things future; and the past tense of verbs was intended to express certainty; and we know that this was a common mode of speaking with the Prophets. He now adds--drink you also. We therefore see that the king of Babylon was secure as long as he remained untouched, though his alliance and friendship had proved ruinous to many. As long then as his kingdom flourished, the king of Babylon cared but little for the losses of others. Therefore the Prophet says--"You shalt also drink; You think that others only shall be punished, as though You were not exposed to God's judgement; but You shalt come in your turn and drink;"--in what way? He speaks here allegorically of the vengeance which was nigh the king of Babylon--"you, also," he says, "shalt drink and become a reproach," or, shalt be uncovered. The word rl, orel, means in Hebrew the foreskin; and the fore skinned, or uncircumcised, was the name given to the profane and the base, or the contaminated; and therefore many give this rendering--"You also shall become ignominious;" but others express more clearly the Prophet's meaning by this version--"You shalt be uncovered." Yet their opinion is not amiss who think that there is here a change of letters, that hrl, eorel, is put for hrl, erol; and rl, rol, means to be cast asleep; and it well suits a drunken man to say that he is stupefied. But as the Prophet had spoken of nakedness, I retain the word as it is; and thus the two clauses will correspond-Then you shall drink and be uncovered Then follows the explanation—Poured against you shall be the cup of Jehovah's right hand; that is, "the Lord shall in his time be your cup-bearer; as you have inebriated many nations, and under the pretense of friendship have defrauded those who, being bound to you by treaties, have been ruined; so the Lord will now recompense you with the reward which You have deserved: As you have been a cup-bearer to others, so the Lord will now become your cup-bearer, and will inebriate you, but after another manner." We indeed know what the Scripture everywhere means by the cup of God's hand--even vengeance of every kind. God strikes some with giddiness and precipitates them, when deprived of all humanity, into a state of madness; others he infatuates by insensibility; some he deprives of all understanding, so that they perceive nothing aright; against others he rouses up enemies, who treat them with cruelty. Therefore the Lord is said to extend his cup to the wicked whenever he takes vengeance on them. Therefore he adds--the shameful spewing shall be on your glory. The word qyqlvn, kikolun, is a compound. We have already seen that qlvk, kolun, is shame; and now he speaks of shameful spewing. And this may be referred to the king of Babylon--that he himself would shamefully spew out what he had before intemperately swallowed down; or it might be fitly applied to his enemies--that they would spew in the face of the king of Babylon. The end of which Habakkuk speaks, awaits all tyrants, who disturb the world by their cupidity. Ambition does indeed so infatuate them that they neither spare human blood, nor hesitate to endanger their nearest and most friendly associates. Since then an insatiable thirst for glory thus inflames them, the Prophet justly allots to them this reward—that they shall receive filthy and shameful spewing instead of that glory, in seeking which they observed no limits. Let us now proceed Habakkuk 2:17 17. For the violence of Lebanon shall cover you, and the plunder of beasts, which made them afraid, because of men's blood, and for the violence of the land, of the city, and of all that dwell therein. We may therefore easily learn, that the Prophet has not been speaking of drunkenness, but that his discourse, as we have explained, was metaphorical; for here follows a reason, why he had denounced such a punishment on the king of Babylon, and that was, because he had exercised violence, not only against all nations indiscriminately, but also against the chosen people of God. He had before only set forth in general the cruelty with which the king of Babylon had destroyed many nations; but he now speaks distinctly of the Jews, in order to show that God would in a peculiar manner be the avenger of that cruelty which the Chaldeans had employed towards the Jews, because the Lord had taken that people under his own protection. Since then the king of Babylon had assailed the children of God, who had been adopted by him, and whose defender he was, he denounces upon him here a special punishment. We thus see that this discourse is properly addressed to the Jews; for he intended to bring them some consolation in their extreme evils, so that they might strengthen their patience; for they were thereby made to see that the wrongs done to them were come to a reckoning before God. By Libanus then we are to understand either Judea or the temple; for Libanus, as it is well known, was not far from the temple; and it is elsewhere found in the same sense. But if any extends this to the land of Judea, the meaning will be the same; there will be but little or no difference as to the subject that is handled. Because the violence then of Libanus shall overwhelm you Then come the words, the pillaging of beasts. Interpreters think that the Chaldeans and Assyrians are here called vhmvt, bemutt, beasts, as they had been savage and cruel, like wild beasts, in laying waste Judea; but I rather understand by the beasts of Libanus those which inhabited that forest. The Prophet exaggerates the cruelty of the king of Babylon by this consideration, that he had been an enemy to brute beasts; and I consider the pronoun relative 'sr, asher, which, to be understood before the verb ychytn, ichiten, which may be taken to mean, to tear, or to frighten, Some give this rendering, "The plundering of beasts shall tear them;" as though he had said, "The Babylonians are indeed like savage beasts, but they shall be torn by their own plundering:" but another sense will be more suitable that the plundering of beasts, which terrified them, shall overwhelm you; for the same verb, yvs, icas, shall cover or overwhelm the king of Babylon, is to be repeated here. He adds at last the clause, which was explained yesterday. We now perceive the meaning of the Prophet to be--that the king of Babylon would be justly plundered, because he had destroyed the holy land and iniquitously attacked God's chosen people, and had also carried on his depredations through almost the whole of the Eastern world. It now follows-Habakkuk 2:18 18. What does it profit the graven image that the maker of it has made it; the molten image, and a teacher of lies that the maker of his work trusts in it, to make dumb idols. The Prophet now advances farther, and shows that whatever he had predicted of the future ruin of Babylon and of its monarchy, proceeded from the true God, from the God of Israel: for it would not have been sufficient to hold, that some deity existed in heaven, who ruled human affairs, so that it could not be, but that tyrants would have to suffer punishment for their cruelty. We indeed know that such sayings as these were everywhere common among heathen nations--that justice sits with Jupiter-that there is a Nemesis--that there is Divine vengeance. Since then such a conviction had ever been imprinted on the hearts of men, it would have been a frigid and almost an empty doctrine, had not the Prophet introduced the God of Israel. This is the reason why he now derides all idols, and claims for God the government of the whole world, and clearly shows that he speaks of the Jews, because they worshipped no imaginary gods, as the heathen nations, but plainly understood him to be the creator of heaven and earth, who revealed himself to Abraham, who gave his law by the hand of Moses. We now perceive the Prophet's design. As then the king of Babylon did himself worship his own gods, the Prophet dissipates that vain confidence, by which he might be deceived and deceive others. Therefore he says, what avails the graven image? He speaks here contemptuously of images formed by men's hands. And he adds a reason, because the maker has graven it, he says. Interpreters give a sense that is very jejune, as though the Prophet had said, "What avails a graven image, when it is graven or melted by its artificer?" But the Prophet shows here the reason why the worship of idols is useless, and that is, because these gods are made of dead materials. And then he says, "What deity

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can the artificer produce?" We therefore see that a reason is given in these words, and therefore we may more clearly render them thus--"What avails the graven image, when the framer has sculptured it?" that is, since the graven image has its origin from the hand and skill of man, what can it avail? He then adds, he has formed a molten image; that is, though the artificer has given form to the metal, or to the wood, or to the stone, yet he could not have changed its nature. He has indeed given it a certain external appearance; but were any one to ask what it is, the answer would surely be, "It is a graven image." Since then its nature is not changed by the work of man, it evidently appears, how stupid and mad must all those be who put their trust in graven images. He then adds, and a teacher of falsehood. He added this clause, because men previously entertain false notions, and dare not to form a judgement on the matter itself. For, how comes it that a piece of wood or a stone is called a god? Had any one asked the sages at Rome or at Athens, or in other cities, who thought all other nations barbarous? What is that? On seeing a Jupiter made of silver; or of wood, or of stone, the answer would have been, "It is Jupiter, it is God." But how could this be? It is a stone, a piece of wood, or of silver. They would yet have asserted that it was God. Who therefore came this madness? Even from this, because men were bewitched, so that seeing they saw not; they willfully closed their eyes, and resolved to be blind, being unwilling to understand. This is the reason why the Prophet, by way of anticipation, says, the artificer has formed --what has he formed? A graven image and a teacher of falsehood. The material remains the same, but a false notion prevails, for men think idols to be gods. How come they to think so? It is no doubt the teaching of falsehood, a mere illusion. He then confirms the same thing; the fashioner, or the artificer, he says, trusts in his own work, or in what he has formed. How is this? Must they not be void of sense and reason who trust in lifeless things? "The workman," as Isaiah says, "will take his instruments, will form an idol, and then he will bow the knee, and call it his god; yet it is the work of his own hands." What! Are not you yourself a god? You know your own frailty, and yet you create new gods! Even in this manner does the Prophet confirm what he had previously said, that men are extremely stupid, no, that they are seized with monstrous foolishness, when they ascribe a kind of deity to wood, or to a stone, or to metal. How so? Because they are, he says, false imaginations. And he adds, that he may make dumb idols. He again repeats what he had said,--that the nature of the material is not changed by men's workmanship, when they form to themselves gods either from wood or from stone. How so? Because they cannot speak. To the same purpose is what immediately follows; the next verse must therefore be added. We shall afterwards say something more on the general subject. Habakkuk 2:19 19. Woe unto him that says to the wood, Awake; to the dumb stone, Arise, it shall teach! Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it. He pursues, as I have said, the same subject, and sharply inveighs against the foolishness of men, that they call on wood and stone, as though there were some hidden power in them. They say to the wood, Awake; for they implored help from their idols. Shall it teach? Some render it thus as a question; but I take it in a simpler form, "It will teach;" that is, "It is a wonder that ye are so willfully foolish; for were God to send to you no Prophet, were there no one to instruct you, yet the wood and the stone would be sufficient teachers to you: ask your idols, that is, ascertain rightly what is in them. Doubtless, the god that is made of wood or of stone, sufficiently declares by his silence that he is no god. For there is no motion in wood and stone. Where there is no vigor and no life, is it not right to feel assured, that there is no deity? There are, indeed, many creatures endued with feeling and motion; but the God who gives power, and motion, and feeling to the whole world, and to all its parts, does he not surpass in these respects all his creatures? Since, then, wood and stone are silent, they are teachers sufficient for you, provided ye be apt scholars." We therefore see how the Prophet in this way amplifies the insensibility of men; for they did not perceive what was quite manifest. The design of what follows is the same. Behold, it is covered over with gold and silver; that is, it is made splendid: for idolaters think that their gods are better when adorned with gold and silver; but yet there is no breath in the midst of them. "Look," he says, "within; look within, and you shall see that they are dead." The rest we shall dilate on to-morrow. Prayer Grant, Almighty God, that as there is in us so little of right judgement, and as our minds are blind even at mid-day,--O grant, that Your Spirit may always shine in us, and that being attentive to the light of Your word, we may also keep to the right way through the whole course of our pilgrimage, and subject to You both ourselves and every action of our life, so that we may not be led by any allurements into the same ruin with the ungodly, who would deceive and entrap us, and who lie in wait on every side; but that being ruled by the counsel of Your Spirit, we may beware of all their intrigues: and may we, especially as to our spiritual life, be so given up to You alone, as ever to keep ourselves far away from the defilements of all people, and so remain in the pure worship of Your majesty, that the ungodly may never draw us away into the same delusions with themselves, by which Satan so mightily deceives them; but may we follow Him as our leader whom You wouldst have to be our ruler, even Christ Your Son, until he at length gathers us all into that celestial kingdom which he has purchased for us by his own blood. Amen. Lecture One Hundred and Fourteenth We said yesterday, that the Prophet speaks now of idols, that he might deprive the king of Babylon of his vain confidence: for though heathens claim everything to themselves and to their own powers, yet their superstition in some measure weakens them. Therefore the Prophet shows, that that tyrant in vain trusted in his idols, since they were things of naught. But the reasons by which he refutes idolatry ought to be noticed: he says, that the artificer, who formed gods, were not able to change the nature of the material, for the wood remained wood, and stone continued to be stone, and that the workmen and artificer in forming it did nothing more than make a molten image. The material then remained still the same. As to the image itself, the Prophet says, that it was mere falsehood and deception; yea, that gods made of wood or of silver, or of any other material, were instructors and teachers of falsehood, for they allured simple souls: and Satan spread his snares before men, when he set before their eyes these visible figures, and persuaded them that they contained something divine. Then this reasoning of the Prophet ought to be carefully observed; for he reminds us, that fictitious gods are made of lifeless and perishable materials, and that images are only the juggleries of Satan. That saying of Gregory is common among the Papists that images are the books of the ignorant; for such was his answer to Serenus, bishop of Marseilles, who turned out images from all the churches (Lib. 9, Epist. 9.) He said that he approved of his object, in wishing to correct the superstition which prevailed among the people, but that he had done what was not right in wholly taking away images, the books of the ignorant. But let us consider whether more faith is due to Gregory, a man imbued with many errors, (as that age was very corrupt), or to the Prophet Habakkuk, and also to Jeremiah, who announces nearly the same sentiment. Though, then, there is some speciousness in idols, yet the Prophet here reminds us that they are nothing but the impostures of Satan; for they teach falsehood. The reason also that is given is deserving of notice--that the workmen put their hope in what they themselves have formed. And it is indeed a thing most preposterous, that a mortal man should form his own god, and then imagine that something divine is enclosed in the very form, for deity is not in the material. The material is disregarded when unformed; but not so when it attains a beautiful shape. While the tree grows, while it produces flowers and fruit, it is deemed, as it really is, a dead thing; but when a piece of it is formed in the figure of a man, it is believed to be a god! But it is extremely absurd to suppose that the hand of the artificer gives deity to a dead material; for the wood is dead, and nothing is perceived but the shape given to it by man. Since, then, the artificer trusts in what he has formed, it is what seems beyond anything strange. It is therefore quite evident, that men are wholly demented by the devil, when they worship their own workmanship. But now, in order to press the matter more fully on idolaters, the Prophet upbraids them for calling on the wood and on the stone to awake. It is certain, that when idolaters bow the knee before what they have themselves formed, they still imagine that there are celestial gods; but when before a figure of wood or stone they call upon God, it is the same thing as though they expected help from the wood and stone; for the question is not here what idolaters imagine, but the thing itself is to be regarded; and this is what the Prophet most fully and plainly condemns. Since, then, the superstitious are wont to address their prayers to wood and stone, he says, that they make to themselves gods, to whom they sacrifice. And the Prophet rightly refers in express terms to this kind of service; for the chief sacrifice which God bids to be offered to him, and demands from us, is to call on him; for we thus testify that life and all things belonging to salvation are found alone in him. Since, then, the majesty of God appears especially from having this testimony borne to him, that he is the fountain of life and of all blessings, everyone who prostrates himself before a stone or wood, and implores the aid of a visible god, transfers, no doubt, the glory of the eternal God to a dead piece of wood or to a stone. If, then, we wish to be free from every superstition, let us remember this truth, that then only we have the only true God, when we direct our prayers and supplications to him alone, or, in a word, when we call on him alone. When we have recourse to dead idols, God is deprived of his own right. We may call him God a hundred times, but we give him an empty title, and one of no value, except we pray to him alone.

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The Prophet, in the last place, derides the madness of men, by saying that the very idols teach: for, as it was said yesterday, the clause is not to be read as a question, as some do; but in order more sharply to reprove the stupidity of men, the Prophet says, "Doubtless the very figures themselves, except ye are wholly senseless, will teach you." He had before said, it is true, that they were the teachers of falsehood and vanity; but he speaks now of another kind of teaching, that if men wisely attended to the thing itself, they might soon learn from a mere view of their gods, that they were most palpably the deceits of Satan; for if any one looked on the idols with a clear eye, he would see that they were a dead material, and would see that great wrong is done to God by transforming him into a likeness of what is dead. We now understand the Prophet's meaning, when he says, that idols themselves are sufficient, and more than sufficient teachers, when men are teachable, and lend an attentive ear. He means not, as it was said yesterday, that idols teach fallaciously to the destruction of men, while something divine is ascribed to them; but he says that they teach, if any one of a sane mind, and free from error, comes to view the idol, and forms a judgement of the thing itself. But superstition occupies the minds of men; and therefore it is that all become the scholars of Satan, and no one applies his mind to understand the doctrine he mentions here. In short, idols teach naturally, and they teach through the artifice and delusion of Satan. They teach naturally; for by their silence they show that they are not gods, inasmuch as there is no strength in them. They teach, also, by the artifice of the devil; for they are made to claim a kind of divinity, and thus dazzle the minds of men, who are already corrupted by their own delusions. To the first teaching, of which the Prophet now speaks, none apply their minds; for almost all renounce nature wholly: this only lays hold on them—that idols are gods; for they make an image of the heavenly and eternal God, from whom we are at a great distance, and who does not otherwise descend to us, except through visible representations! The same truth the Prophet confirms when he says, that though these gods are covered over with gold and silver, there is no breath in them, or in the midst of them. In short, he means that they are mere masks; for no divinity can be without life. As then idols are dead things, it follows that they are the most palpable impostures of Satan, by which he fascinates the minds of men, when they thus devote themselves to dead things. Moreover, whatever is here said against idols, most certainly applies to the superstitions of popery. They deny that they give divine honors to their idols; but let us consider what the Prophet says. They indeed sacrifice to gold and silver, and then bend their knees before their images, and do not think that God is near them, except in these figures. Let them show, then, that the Prophet reasons here foolishly, or let them be held guilty according to the declaration, as it were, of the Holy Spirit, when they thus present their prayers before idols. It now follows-Habakkuk 2:20 20. But the Lord is in his holy temple: let all the earth keep silence before him. After having taught us that the Babylonians were deceived in expecting any help from their idols, and were deluded by Satan, Habakkuk now recalls the attention of the faithful to the only true God; for it would not have been enough to take away from the Babylonians’ the false confidence which they had in their idols, except the Israelites, on the other hand, trusting in the grace of the true God, were fully persuaded that God was on their side, as he had taken them under his protection. And we ought carefully to observe this order; for we see that many boldly deride all the superstitions which prevail in the world, and at the same time daringly and with cyclopic fury despise the true God. How many are at this day either Epicureans or Lucianians, who prate jestingly and scoffingly against the superstitions of the papacy, but in the meantime they are not influenced by any fear of God? If, however, we are to choose one of two evils, superstition is more tolerable than that gross impiety which obliterates every thought of a God. It is indeed true, that the more the superstitious toil in their delusions, the more they provoke God's wrath against them; for they transfer his glory to dead things; but yet they retain this principle--that honor and worship are due to God: but the profane, in whom there is no religion whatever, not only change God from what he is, but also strive as far as they can to reduce him to nothing. Therefore I have said, that the order which the Prophet observes here ought to be maintained. For, after having overturned the false illusions of the devil, by which he deludes the superstitious, by setting before them mere shadow in the place of the true God, he now sets up the true worship of the only true God. Then the Prophet has hitherto been endeavoring to subvert superstitions, but he now builds up: for except God, when idols are pulled down, ascends his own tribunal, and shines there as supreme according to his right, it would be better, at least it would be more tolerable, as I have said, that superstitions should be left entire. He now says that God is in his own temple or palace: this word is often taken for heaven, but is applied to the sanctuary. Many consider that the reference is made to heaven; as though the Prophet had said, that the true God, who is the artificer and creator of heaven and earth, is not to be seen in a visible form, nor covered over with gold and silver, nor represented by wood or stone; but that he rules in heaven, and fills heaven with his infinite glory and this view is by no means unsuitable. But as he here specially addresses the Jews, it seems to me more probable that he speaks of the temple, where God then designed to be worshipped, and sacrifices to be offered to him for it would not have been sufficient to set God, the creator of heaven and earth, in opposition to the superstitions of all the nations; but it was also necessary to introduce the contrast between the God of Israel and all those gods who then had obtained a name and reputation in the world, as they had been formed by the will of men. The God of Israel was indeed the creator of heaven and earth; but he had made himself known by his law, he had revealed himself to men, so that his majesty was not hidden; for when we speak of God, we are lost except he comes to us, and in a manner exhibits himself to us; for the capacity of our understanding is not so great that it can penetrate above all heavens. Therefore the majesty of God is in itself incomprehensible to us; but he makes himself known by his works and by his word. Now as the Israelites worshipped, and surely knew that they worshipped the only true God, the Prophet here rightly confirms them in the hope they derived from the teaching of the law--that God was their Father, inasmuch as he had adopted them. If any prefer to take the word for heaven, I do not object; and that meaning, as I have said, is not unsuitable. But as the Prophet seems to me to have a special view to his own people, to whom he was appointed a teacher; it is more probable that the word, temple or palace, is here to be understood of the sanctuary. If any raises the objection that there is then no difference between the God of Israel and the gods of the Gentiles, for he also dwells in an earthly habitation, the answer is obviously this--that though God is said to dwell between the cherubim, he has not been represented by an image, as though he had anything like to wood or stone, or possessed any likeness to human bodies. All these delusions were banished from the Temple; for he commanded his worshipers to look up to heaven. There was an intervening veil that the people might understand that they could not otherwise come to God than through that celestial model, and the types of which they saw in the altar of incense, in the altar on which they sacrificed, in the table of the showbread, in short, in all other services of the Temple. And there is another difference to be noticed; for though there was there the golden altar, though there was there the ark of the covenant, and the altar on which the victims were immolated, yet inscribed on all these typical representations was the word of God, by which alone true religion was to be distinguished from all false inventions. For whatever specious appearance of reason may therefore be in fictitious modes of worship, men have no authority to render them lawful; but so much reverence is due to the only true word of God, that it ought to overrule all other reasons. And besides, this word, as I have hinted already, did not retain the Jews in these delusions, but elevated their minds to heaven. We now then see that there was a wide difference between the Temple which was at Jerusalem and the temples which the superstitious had then built for themselves throughout the world; for God ruled over the Jews, so that they could not have been deluded. And at this day, where the word of God shines among us, we can follow it with safety. And, further, God did spiritually draw to himself his own servants, though he employed, on account of their ignorance, certain outward elements. Therefore the Prophet justly says, that God was in his palace or his Temple; for the Israelites knew of a certainty that they did not worship a fictitious God, since in his law he had revealed himself to them, and had chosen the sanctuary, where he intended to be worshipped in a typical, and yet in a spiritual manner. He then adds, Let all the earth be silent before him. Habakkuk, no doubt, commends the power of God, that the Israelites might proceed with alacrity in their religious course, knowing it to be a sufficient security to be under the protection of the only true God, and that they might not seek after the superstitions of the nations, nor be carried here and there, as it often happens, by vain desires. Keep silence, then, he says, let all the earth. He shows that though the Israelites might be far inferior to the Babylonians and other nations, and be far unequal to them in strength, military art, forces, and, in short, in all things of this kind, yet they would be always safe under the guardianship of God; for the Lord was able to control whatever power there might be in the world. We now see what the Prophet had in view: for he does not here simply exhort all people to worship God, but shows, that though men may grow mad against him, he yet can easily by his hand subjugate them; for after all the tumults made by kings and their people, the Lord can, by one breath of his mouth, dissipate all their attempts, however furious they may be. This, then, is the silence of which the Prophet now speaks. But there is another kind of silence, and that is, when we willingly submit to God; for silence in this respect is nothing else but submission: and we submit to God, when we bring not our own inventions and imaginations, but suffer ourselves to

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be taught by his word. We also submit to him, when we murmur not against his power or his judgements, when we humble ourselves under his powerful hand, and do not fiercely resist him, as those do who indulge their own lusts. This is indeed, as I have said, a voluntary submission: but the Prophet here shows that there is power in God to lay prostrate the whole world and to tread it under his feet, whenever it may please him; so that the faithful have nothing to fear, for they know that their salvation is secured; for though the whole world were leagued against them, it yet cannot resist God. Now follows a prayer: CHAPTER 3 Habakkuk 3:1 1. A prayer of Habakkuk the prophet upon Shigionoth. There is no doubt but that the Prophet dictated this form of prayer for his people, before they were led into exile, that they might always exercise themselves in the study of religion. We indeed know that God cannot be rightly and from the heart worshipped but in faith. Therefore, in order to confine the dispersed Israelites within due limits, so that they might not fall away from true religion, the Prophet here sets before them the materials of faith, and stimulates them to prayer: and we know, that our faith cannot be supported in a better way than by the exercise of prayer. Let us then bear in mind, that the way of fostering true religion, prescribed here to the miserable Israelites while dispersed in their exile, was to look up to God daily, that they might strengthen their faith; for they could not have otherwise continued in their obedience to God. They would, indeed, have wholly fallen away into the superstitions of the Gentiles, had not the memory of the covenant, which the Lord had made with them, remained firm in their hearts: and we shall presently see that the Prophet lays much stress upon this circumstance. He calls it his own prayer, not because he used it himself privately, or composed it for himself, but that the prayer might have some authority among the people; for they knew that a form of prayer dictated for them by the mouth of a Prophet, was the same as though the Spirit itself was to show them how they were to pray to God. The name, then, of Habakkuk is added to it, not because he used it himself, but that the people might be more encouraged to pray, when they knew that the Holy Spirit, through the Prophet, had become their guide and teacher. There is some difficulty connected with the word sgynvt, sheginut. The verb sgg, shegag, or sgh, shege, means, to act inconsiderately; and from sgh, shege, is derived sgyvn, shegiun. Many render it, ignorance; some, delight. Some think it to be the beginning of a song; others suppose it to be a common melody; and others, a musical instrument. Thus interpreters differ. In the seventh Psalm David, no doubt, calls either a song or some musical instrument by the word sgyvn, shegiun. Yet some think that David bears testimony there to his own innocence; and that, as he was not conscious of having done wrong, his own innocence is alone signified by the title: but this is a strained view. The word is taken in this place, almost by common consent, for ignorance: and we know that the Hebrews denominate by ignorance all errors or falls which are not grievous, and such things as happen through inadvertence; and by this word they do not extenuate their faults, but acknowledge themselves to be inconsiderate when they offend. Then sgyvn, shegiun, is no excusable ignorance, which men lay hold on as a pretext; but an error of folly and presumptions, when men are not sufficiently attentive to the word of God. But perhaps the word sgynvt, sheginut, being here in the plural number, ought to be taken for musical instruments. Yet as I would not willingly depart from a received opinion, and as there is no necessity in this case to constrain us to depart from it, let us follow what had been already said,--that the Prophet dictates here for his people a form of prayer for ignorance, that is, that they could not otherwise hope for God's forgiveness than by seeking his favor. And how can we be reconciled to God, except by his not imputing to us our sins? But the Prophet, by asking for the pardons of ignorance, does not omit more grievous sins; but intimates that though their conscience does not reprove men, they are yet not on that account innocent and without guilt; for they often inconsiderately fall, and their faults are not to be excused for inadvertence. It is, then, the same thing as though the Prophet reminded his own people, that there was no remedy for them in adversity but by fleeing to God, and fleeing as suppliants, in order to solicit his forgiveness; and that they were not only to acknowledge their more grievous sins, but also to confess that they were in many respects guilty; for they might have fallen through error a thousand times, as we are inconsiderate almost through the whole course of our life. We now, then, perceive what this word means, and why the Prophet spoke rather of ignorance than of other sins. But I shall not proceed farther now, as there is some other business. Prayer Grant, Almighty God, that as You have deigned to make Yourself known to us by Your word, and as You elevates us to Yourself in a way suitable to the ignorance of our minds,--O grant, that we may not continue fixed in our stupidity, but that we may put off all superstitions, and also renounce all the thoughts of our flesh, and seek You in the right way; and may we suffer ourselves to be so ruled by Your word, that we may purely and from the heart call upon You, and so rely on Your infinite power, that we may not fear to despise the whole world, and every adversity on the earth, until, having finished our warfare, we shall at length be gathered into that blessed rest, which Your only-begotten Son has procured for us by his own blood--Amen. Lecture One Hundred and Fifteenth Habakkuk 3:2 2. O Lord, I have heard Your speech, and was afraid: O Lord, revive Your work in the midst of the years, in the midst of the years make known; in wrath remember mercy. The Prophet says here, in the name of the whole people, that he was terrified by the voice of God, for so I understand the word, though in many places it means report, as some also explain it in this place. But as the preaching of the Gospel is called in Isaiah 53:1, smh, shemoe, report, it seems to me more suitable to the present passage to render it the voice of God; for the general sentiment, that the faithful were terrified at the report of God, would be frigid. It ought rather to be applied to the Prophecies which have been already explained: and doubtless Habakkuk did not intend here to speak only in general of God's power; but, as we have seen in the last lecture, he humbly confesses the sins of the people, and then prays for forgiveness. It is then not to be doubted but that he says here, that he was terrified by the voice of God, that is, when he heard him threatening punishment so grievous. He then adds, revive Your work in the middle of the years, and make it known. At last, by way of anticipation, he subjoins, that God would remember his mercy, though justly offended by the sins of the people. But by saying, that he feared the voice of God, he makes a confession, or gives an evidence of repentance; for we cannot from the heart seek pardon, unless we be first made humble. When a sinner is not displeased with himself, and confesses not his guilt, he is not deserving of mercy. We then see why the Prophet speaks here of fear; and that is, that he might thus obtain for himself and for others the favor of God; for as soon as a sinner willingly condemns himself, and does not do this formally, but seriously from the heart, he is already reconciled to God; for God bids us in this way to anticipate his judgement. This is one thing. But if it be asked, for what purpose the Prophet heard God's voice; the obvious answer is,--that as it is not the private prayer of one person, but of the whole Church, he prescribes here to the faithful the way by which they were to obtain favor from God, and turn him to mercy; and that is, by dreading his threatening and by acknowledging that whatever God threatened by his Prophets was near at hand. Then follows the second clause, Jehovah! In the middle of the years revive Your work. By the work of God he means the condition of his people or of the Church. For though God is the creator of heaven and earth, he would yet have his own Church to be acknowledged to be, as it were, his peculiar workmanship, and a special monument of his power, wisdom, justice, and goodness. Therefore, by way of eminence, he calls here the condition of the elect people the work of God; for the seed of Abraham was not only a part of the human race, but was the holy and peculiar possession of God. Since, then, the Israelites were set apart by the Lord, they are rightly called his work; as we read in another place, "The work of your hands You will not despise," Psalm 138:8. And God often says, "This is my planting," "This is the work of my hands," when he speaks of his Church. By the middle of the years, he means the middle course, as it were, of the people's life. For from the time when God chose the race of Abraham to the coming of Christ, was the whole course, as it were, of their life, when we compare the people to a man; for the fullness of their age was at the coming of Christ. If, then, that people had been destroyed, it would have been the same as though death were to snatch away a person in the flower of his age. Therefore the Prophet prays to God not

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to take away the life of his people in the middle of their course; for Christ having not come, the people had not attained maturity, nor arrived at manhood. In the middle, then, of the years Your work revive; that is, "Though we seem destined to death, yet restore us." Make it known, he says, in the middle of the years; that is, "Show it to be in reality Your work." We now apprehend the real meaning of the Prophet. After having confessed that the Israelites justly trembled at God's voice, as they saw themselves deservedly given up to perdition, he then appeals to the mercy of God, and prays to God to revive his own work. He brings forward here nothing but the favor of adoption: thus he confesses that there was no reason why God should forgive his people, except that he had been pleased freely to adopt them, and to choose them as his peculiar people; for on this account it is that God is wont to show his favor towards us even to the last. As, then, this people had been once chosen by God, the Prophet records this adoption and prays to God to continue and fulfill to the end what he had begun. With regard to the half course of life, the comparison ought to be observed; for we see that the race of Abraham was not chosen for a short time, but until Christ the Redeemer was manifested. Now we have this in common with the ancient people, that God adopts us that he may at length bring us into the inheritance of eternal life. Until, then, the work of our salvation is completed, we are, as it were, running our course. We may therefore adopt this form of prayer, which is prescribed for us by the Holy Spirit,--that God would not forsake his own work; in the middle of our course. What he now subjoins--in wrath remember mercy, is intended to anticipate an objection; for this thought might have occurred to the faithful--"there is no ground for us to hope pardon from God, whom we have so grievously provoked, nor is there any reason for us to rely any more on the covenant which we have so perfidiously violated." The Prophet meets this objection, and he flees to the gracious favor of God, however much he perceived that the people would have to suffer the just punishment of their sins, such as they deserved. He then confesses that God was justly angry with his people, and yet that the hope of salvation was not on that account closed up, for the Lord had promised to be propitious. Since God then is not inexorable towards his people--nay, while he chastises them he ceases not to be a father; therefore the Prophet connects here the mercy of God with his wrath. We have elsewhere said that the word wrath is not to be taken according to its strict sense, when the faithful or the elect are spoken of; for God does not chastise them because he hates them; no, on the contrary, he thereby manifests the care he has for their salvations. Therefore the scourges by which God chastises his children are testimonies of his love. But the Scripture represents the judgement with which God visits his people as wrath, not towards their persons but towards their sins. Though then God shows love to his chosen, yet he testifies when he punishes their sins that iniquity is hated by him. When God then comes forth as it were as a judge, and shows that sins displease him, he is said to be angry with the faithful; and there is also in this a reference to the perceptions of men; for we cannot, when God chastises us, do otherwise than feel the accusations of our own conscience. Therefore then is this hatred; for when our conscience condemns us we must necessarily acknowledge God to be angry with us, that is with respect to us. When therefore we provoke God's wrath by our sins we feel him to be angry with us; but yet the Prophet collects together things which seem wholly contrary--even that God would remember mercy in wrath; that is, that he would show himself displeased with them in such a way as to afford to the faithful at the same time some taste of his favor and mercy by finding him to be propitious to them. We now then perceive how the Prophet had joined the last clause to the foregoing. Whenever, then, the judgement of the flesh would lead us to despair, let us ever set up against it this truth--that God is in such a way angry that he never forgets his mercy--that is, in his dealings with his elect. It follows-Habakkuk 3:3 3. God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise. This verse interpreters explain in two ways. Some construe the verb in the future tense in the past time--"God went forth from Teman, and the holy one from mount Paran"; for a verb in the past tense follows. But others consider it to be in the optative mood--"May God come, or go forth, from Teman, and the holy one from mount Paran;" as though the Prophet prayed God to come as the defender of his people from mount Sinai, where the law was promulgated and the covenant ratified, which God had formerly made with Abraham and his posterity. I rather subscribe to their opinion who think that the manifestation of God, by which he had testified that he was the guardian of that people, is repeated by the Prophet. As, then, God had so made known his glory on mount Sinai, that it was evident that that nation was under his protection, so the Prophet, with the view of strengthening himself and others, records what was well known among the whole people--that is, that the law was given on mount Sinai, which was a testimony of singular favor; for God then by a new pledge testified, that the covenant formerly made with Abraham was firm and inviolable. The reason why Habakkuk does not mention Mount Sinai, but Teman and Paran, seems to some to be this--because these mountains were nearer the Holy Land, though this view, I fear, will appear too refined; I therefore take this simple view--that instead of mentioning mount Sinai, he paraphrastically designates it by mount Paran and the desert of Teman. Some suppose these to be two mountains; but I know not whether Teman ought to be understood only as a mountain; it seems on the contrary to have been some large tract of country. It was a common thing among the Jews to add this name when they spoke of the south, as many nations were willing to give to winds the names of some neighboring places; so when the Jews wished to designate a wind from Africa, they called it Teman. "It is a Teman wind;" and so when they spoke of the south, they said Teman. However this may be, it is certain that the desert of Teman was close to Sinai, and also that mount Paran was connected with that desert. As then they were places towards the south, and close to mount Sinai, where the law had been proclaimed, the Prophet records here, in order to strengthen the faith of the whole people, that God had not in vain gone forth once from Teman, and there appeared in his celestial power; for God then openly showed, that he took under his guardianship the children of Abraham, and that the covenant which he had formerly made with him was not vain or of no effect. Since, then, God had testified this in so remarkable and wonderful a manner, the Prophet brings forward here that history which tended especially to confirm the faith of the godly--God went forth once from Teman, and the holy one from mount Paran. For it was not God's will that the memory of that manifestation should be obliterated; but he had once appeared with glory so magnificent, that the people might feel assured that they would ever be safe, for they were protected by God's hand, and that full of power, as the fathers had once known by manifest and visible evidences; and therefore the Prophet represents God's going forth from mount Paran as a continued act, as though he rendered himself visible chiefly from that place. Nor is this representation new; for we see, in many other places, a living picture, as it were, set before the eyes of the faithful, in order to strengthen them in their adversity, and to make them assured that they shall be safe through God's presence. The Lord, indeed, did not daily fulminate from heaven, nor were there such visible indications of his presence as on mount Sinai; but it behoved the people to feel assured that he was the same God who had given to their fathers such clear evidence of his power, and that he is also at this time, and to the end of the world, endued with the same power, though it be not rendered visible. We now then apprehend the design of the Prophet: God then came from Teman, and the holy one from mount Paran. We must also observe, that the minds of the godly were recalled to the spectacle on Mount Sinai, when they were drawn away into exile, or when they were in the power of their enemies. They might indeed have then supposed, that they were wholly forsaken. Obliterated then must have been the memory of that history, had not this remedy been introduced. It is, therefore, the same as though the Prophet had said--"Though God now hides his power, and gives no evidence of his favor, yet think not that he formerly appeared in vain to your fathers as one clothed with so great a power, when the law was proclaimed on mount Sinai. It follows-Habakkuk 3:4 4. And his brightness was as the light; he had horns coming out of his hand: and there was the hiding of his power. He confirms the declaration which I have explained that God, when he intended his presence to be made known to his people, gave evidences of his wonderful power, capable of awakening the minds of all. He then says, that the brightness was like light. By the word 'vr, aur, is doubtless meant the light, which diffuses itself through the whole world, and proceeds from the sun. Then he says, that the brightness which appeared on Mount Sinai was equal to the light of the sun, capable of filling the whole world. He adds, that horns were to him from the hand. Some render it, splendor; but qrn, coren, properly means a horn, and qrnym, corenium, is here in the dual number: it is therefore more probable, that the Prophet ascribes horns to God, carried in both hands; and it more corresponds with what immediately follows, that "there was the hiding of his strength," or that "there was his power hidden." They who render the word, splendors, think that what had been said is repeated, that is, that the brightness was like light; but they are mistaken, for we may collect from the verse that two different things are expressed by the Prophet: he first speaks of the visible form of God; and then he adds his power, designating it metaphorically by horns, which is common in Scripture. Indeed this mode of speaking occurs often. He then says, that God came armed with power, when he gave the law to his people; for he bore horns in his hands, where his strength was hid.

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As to the word hiding, some indeed give this refined view, that God then put forth his strength, which was before hidden. But this is a very strained explanation. To me it seems evident, that the Prophet in the first place says, that God's glory was conspicuous, capable of irradiating the whole world like the light of the sun; and he then adds, that this splendor was connected with power, for God carried horns in both his hands, where his strength was laid: and he says, that it was hid, because God did not intend to make known his power indiscriminately throughout the world, but peculiarly to his own people; as it is also said in Psalm 31:20, that "The greatness of his goodness is laid up for the faithful alone, who fear and reverence him." As then it is said, that the goodness of God is laid up for the faithful, for they enjoy it as children and members of the household; so also the power of God is said to be laid up, because he testifies that he is armed with power to defend his Church, that he may render safe the children of Abraham, whom he has taken under his protection. It afterwards follows-Habakkuk 3:5 5. Before him went the pestilence, and burning coals went forth at his feet. The Prophet repeats here, that God came armed to defend his people, when he went forth from Teman; for he connects with it here the deliverance of the people. He does not indeed speak only of the promulgation of the law, but encourages all the godly to confidence; for God, who had once redeemed their fathers from Egypt, remained ever like himself, and was endued with the same power. And he says, that before God's face walked the pestilence; this is to be referred to the Egyptians; and that ignited coal proceeded from his feet. Some render rsph, reshoph, exile; but its etymology requires it to be rendered burning or ignited coal, and there is no necessity to give it another meaning. The import of the whole is--that God had put to flight all the enemies of his people; for we know that the Egyptians were smitten with various plagues, and that the army of Pharaoh was drowned in the Red Sea. Therefore, the Prophet says, that God had so appeared from Teman, that the pestilence went before him, and then the ignited coal; in short, that the pestilence and ignited coal were God's officers, which were ready to perform his commands: as when a king or a judge, having attendants, commands them to put this man in prison, and to punish another in a different way; so the Prophet, giving us a representation of God, says, that all kinds of evils were ready to obey his orders, and to destroy his and their enemies. He does not then intend here to terrify the faithful in mentioning the pestilence and the ignited coal; but, on the contrary, to set before their eyes evidences of God's power, by which he could deliver them from the hand of their enemies, as he had formerly delivered their fathers from Egypt. By God's feet, he then means his going forth or his presence; for I do not approve of what some have said, that ignited coals followed, when pestilence had preceded; for both clauses are given in the same way. It follows-Habakkuk 3:6 6. He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting. He says that God possessed every power to subdue the earth to himself, and that he could at his will destroy it, yes, dissolve mountains as well as nations. Some of the Jews understood this of the ark, which stood at that time in Gilead. They then suppose that the Prophet meant this in short--that when God chose a place for the Ark of the Covenant in Gilgal, that he determined then what he would do, and that he then in his secret counsel divided the land, so that each should have his portion by lot. This, it is true, was accomplished shortly after, for Joshua, as we know, divided it by lot between the tribes. But what the Jews affirm of the ark seems to me strained and frigid. Habakkuk, on the contrary, means by the word stand, that God was openly conspicuous, like him who assumes an erect posture, so that he is seen at a distance. In this sense we are to take the expression that God stood. The measuring, of the earth is not to be confined to Judea, but is to be extended to the whole world. God, he says, has measured the earth. To measure the earth is what properly belongs to a sovereign king; and it is done that he may assign to each his portion. Except God, then, had a sovereign right over the earth and the whole world, Habakkuk would not have ascribed to him this office; and this we learn from the verse itself, for he immediately subjoins, that the nations, as it were, melted away, that the mountains were destroyed, that the hills were bowed down We therefore see that by earth we are not to understand Judea only, but the whole world; as though he had said, that when God appeared on Mount Sinai, he made it fully evident that the earth was under his power and authority, so that he could determine whatever he pleased, and prescribe limits to all nations. For he does not speak of God here as having, like a surveyor, a measuring line; but he says, that he measured the earth as one capable even then of changing the boundaries of the whole world; no, he intimates that it was he himself who had at first created the earth and assigned it to men. It is indeed true that the nations did not then melt away, nor were the mountains demolished, nor the hills bowed down; but the Prophet simply means, that God's power then appeared, which was capable of shaking the whole world. But he calls these the mountains of eternity and the hills ages, which had been from the beginning fixed on their own foundations. For if an earthquake happens on a plain, it seems less wonderful; and then if any of those mountains cleave, which are not so firmly fixed, it may be on account of some hollow places; for when the winds fill the caverns, they are forced to burst, and they cleave the mountains and the earth. But the Prophet relates an unusual thing, and wholly different from the ordinary course of nature--that the mountains of eternity, which had been from the beginning, and had remained without any change, were thus demolished and bowed down. In short, the Prophet intended by all means to raise up to confidence the minds of the godly, so that they should become fully persuaded that God's power to deliver them would be the same as that which their fathers had formerly experienced; for there is no other support under adverse, and especially under despairing circumstances, than that the faithful should know that they are still under the protection of that God who has adopted them. This is the reason why the Prophet amplifies, in so striking a manner, on the subject of God's power. And therefore also he subjoins, that the ways of ages are those of God. Some render the clause, "the ways of the world." The word vlm, oulam, however, means properly an age, or perpetual time. The Prophet, I have no doubt, means by ways of ages, the wonderful means which God is willing to adopt for the defense of his Church; for we are ever willing to reduce God's wonder to our own understanding, while it is his purpose to perfect, in a manner that is wonderful, the work of our salvation. Therefore the Prophet bids the faithful here to raise upwards their thoughts, and to conceive something greater of God's power than what they can naturally comprehend. If we take the ways of eternity, in this sense, then they are to be understood as in opposition to those means which are known and usual. They are his daily ways, when the sun rises and sets, when the spring succeeds the winter, when the earth produces fruit; though even these are so many miracles, yet they are his common ways. But God has ways of eternity that is he has means unknown to us by which he can deliver us from death, whenever it may please him. But yet, if any prefer taking the ways of eternity as signifying the continued power of God, which has ever appeared from the beginning, the sense would be appropriate and not less useful: for it especially avails to confirm our faith, when we consider that God's power has ever been the same from the creation of heaven and earth, that it has never been lessened or undergone any change. Since, then, God has successively manifested his power through all ages, we ought therefore to learn that we have no reason to despair, though he may for a time conceal his hand; for he is not on that account deprived of his right. He ever retains the sovereignty of the world. We ought, then, to be attentive to the ways of ages, that is, to the demonstration of that power, which was manifested in the creation of the world, and still continues to be manifested. It follows-Habakkuk 3:7 7. I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble. The Prophet relates here, no doubt, whatever might bring comfort to the miserable Jews, as they thought themselves rejected and in a manner alienated from God. Therefore the Prophet mentions here other deliverances, which were clear evidences of God's constant favor towards his chosen people. He had hitherto spoken of their redemption, and he will presently return to the same subject: but he introduces here other histories; as though he had said, that it was not only at one time that God had testified how much he loved the race of Abraham, and how inviolable was the covenant he had made; but that he had given the same testimonies at various times: for as he had also defended his people against other enemies, the conclusion was obvious, that God's hand was thus made manifest, that the children of Abraham might know that they were not deceived, when they were adopted by him. Therefore Habakkuk mentions the tents of Cushan as another evidence of God's power in preserving his people, and the curtains of Midian; for we know how wonderful was the work, when the Jews were delivered by the hand of Gideon; and the same was the case with respect to the king of Cushan.

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We now, then, understand the design of the Prophet: for as he knew that the time was near when the Jews might succumb to despair in their great adversities, he reminds them of the evidences of God's favor and power, which had been given to their fathers, that they might entertain firm hope in time to come, and be fully persuaded that God would be their deliverer, as he had been formerly to their fathers. Prayer Grant, Almighty God, that as we have a continual contest with powerful enemies, we may know that we are defended by your hand, and that even You are fighting for us when we are at rest; so that we may boldly contend under Your protection, and never be wearied, nor yield to Satan and the wicked, or to any temptations; but firmly proceed in the course of our warfare: and however much You may often humble us, so as to make us to tremble at your awful judgement, may we yet never cease to entertain firm hope, since You have once promised to be to us an eternal Father in your eternal and only-begotten Son, but being confirmed by the invincible constancy of faith, may we so submit ourselves to You, as to bear all our afflictions patiently, till You gather us at length into that blessed rest, which has been procured for us by the blood of your own Son. Amen. Lecture One Hundred and Sixteenth We said yesterday that the Prophet spoke of the king of Cushan and of the Midianites, in order to strengthen the minds of the godly, and to set before their eyes the continued aid of God, so that they might venture to feel assured that he would not act otherwise towards the Church to the end of the world, then what he had done from the beginning. The meaning, then, is sufficiently evident. We must now consider the words. Some understand by the word, 'vn, aun, nothing, or vanity; as though the Prophet had said, that the tents of Cushan had been reduced to nothing: but another sense is more probable; I have seen the tents of Cushan on account of his iniquity; that is, the reward which God had repaid, for the iniquity of the king of Cushan had been made manifest. The Prophet says that he had seen it, because it was evident and known to all. We now perceive what is meant that God had been a just judge against the army of Cushan; for as they had unjustly assailed the Israelites, so a just reward was rendered to them. The account of this we have in Judges 3. Cushan, the king of Mesopotamia, had almost destroyed the Israelites, when the Lord put him to flight with all his forces. Some render the words, "The tents of Ethiopia," as though it was written thus; but this is strained, and contrary to the rules of grammar; and besides, the following clause confirms what I have said; for the Prophet mentions the slaughter with which God destroyed the Midianites, who had also nearly overwhelmed the miserable people. He says that their curtains trembled, or their dwellings: for God, without the hand or sword of men, drove them into such madness, that they slew one another, as the sacred history testifies. See Judges 6:1, 7:1. It now followsHabakkuk 3:8 8. Was the Lord displeased against the rivers? Was your anger against the rivers? Was Your wrath against the sea that You rode upon Your horses and Your chariots of salvation? The Prophet here applies the histories to which he has already referred, for the purpose of strengthening the hope of the faithful; so that they might know these to be so many proofs and pledges of God's favor towards them, and that they might thus cheerfully look for his aid, and not succumb to temptation in their adversities. When he asks, was God angry with the rivers and the sea, he no doubt intended in this way to awaken the thoughts of the faithful, that they might consider the design of God in the works which he had already mentioned; for it would have been unreasonable that God should show his wrath against rivers and the sea; why should he be angry with lifeless elements? The Prophet then shows that God had another end in view when he dried the sea, when he stopped the course of Jordan, and when he gave other evidences of his power. Doubtless God did not regard the sea and the rivers; for that would have been unreasonable. It then follows that these changes were testimonies of God's favor towards his Church: and therefore the Prophet subjoins, that God rode on his horses, and that his chariots were for salvation to his people. We now perceive the Prophet's meaning, which interpreters have not understood, or at least have not explained. We now, then, see why the Prophet puts these questions: and a question has much more force when it refers to what is in no way doubtful. What! Can God be angry with rivers? Who can imagine God to be so unreasonable as to disturb the sea and to change the nature of things, when a certain order has been established by his own command? Why should he dry the sea, except he had something in view, even the deliverance of his Church? Except he intended to save his people from extreme danger, by stretching forth his hand to the Israelites, when they thought themselves utterly lost? He therefore denies, that when God dried the Red Sea, and when he stopped the flowing of Jordan, he had put forth his power against the sea or against the river, as though he was angry with them. The design of God, says the Prophet, was quite another; for God rode on his horses, that is, he intended to show that all the elements were under his command, and that for the salvation of his people. That God, then, might be the redeemer of his Church, he constrained Jordan to turn back its course, He constrained the Red Sea to make a passage for his miserable captives, who would have otherwise been exposed to the slaughter of their enemies. There was indeed no hope of saving Israel, without a passage being suddenly opened to them through the Red Sea. Therefore all these miracles were designed to show that God had become the redeemer of his Church, and had put forth his power for the salvation of those whom he had taken under his protection: and it is easy from this fact to conclude, that the same help ought to be expected from God by posterity; for God was not induced by some sudden impulse to change the nature of things, but exhibited a proof of his favor: and his grace is perpetual, and flows in an even course, though not according to the apprehension of men; for it suffers some interruptions, because God exercises the faithful under the cross; yet his goodness never ceases. It therefore follows that the faithful are to entertain hope; for God, when he pleases, and when he sees it expedient, will really show the same power which was formerly exhibited to the fathers. It now follows-Habakkuk 3:9 9. Your bow was made quite naked, according to the oaths of the tribes, even Your word. Selah. You didst cleave the earth with rivers. The Prophet explains the same thing more clearly in this verse--that the power of God was formerly manifested for no other reason but that the children of Abraham might be taught to expect from him a continued deliverance: for he says that the bow of God was made bare. By the bow, he means also the sword and other weapons; as though he had said, that God was then armed, as we have found declared before. God therefore was then furnished with weapons, and marched to the battle, having undertaken the cause of his chosen people, that he might defend them against the wicked. Since it was so, we therefore see that these miracles were not to avail only for one period, but were intended perpetually to encourage the faithful to look ever for the aid of God, even in the midst of death; for he can find escapes, though they may not appear to us. We now see the import of the text; but he emphatically adds, The oaths of the tribes; for hereby he more fully confirms that God had not then assisted the children of Abraham, so as to discard them afterwards; but that he had really proved how true he was in his promises; for by the oaths of (or to) the tribes he means the covenant that God had made not only with Abraham, but also with his posterity forever. He puts oaths in the plural number, because God had not only once promised to be a God to Abraham and to his seed, but had often repeated the same promise, in order that faith might be rendered more certain, inasmuch as we have need of more than one thing to confirm us. For we see how our infirmity always vacillates, unless God supplies us with many props. As, then, God had often confirmed his servant Abraham, the Prophet speaks here of his oaths: but then as to the substance, the oath of God is the same; which was, that he had taken the race of Abraham under his protection, and promised that they should be to him a peculiar people, and, especially, that he had united the people under one head; for except Christ had been introduced, that covenant of God would not have been ratified nor valid. As, then, God had once included everything when he said to Abraham, "I am God Almighty, and I shall be a God to you and to your children;" it is certain that nothing was added when God afterwards confirmed the faith of Abraham: but yet the Prophet does not without reason use the plural number; it was done, that the faithful might have less fear on God's promise, seeing, that it had been so often and by so many words confirmed. He calls them to the oaths to the tribes: for though God had spoken to Abraham and afterwards to Moses, yet the promise was deposited in the hands of Abraham, and of the patriarchs, and afterwards in those of Moses, that the people might understand that it belonged equally to them; for it would have been no great matter to promise what we read of to a few men only. But Abraham was as it were the depository; and it was a certain solemn stipulation made with his whole race. We therefore see why the Prophet here mentions the tribes rather than Abraham, or the patriarchs or Moses. He had indeed a special regard to those of his own time, in order to confirm them, that they might not doubt but that God would extend to them also the same power. How so? Because God had formerly wrought in a wonderful manner for the deliverance of his people. Why? That he might prove himself to be true and faithful. In what respect? Because he had said, that he would be the protector of his people; and he did not adopt a few men only, but the whole race of Abraham. Since it was so, why should not his posterity hope for that which they knew was promised to their

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fathers? For the truth of God can never fail. Though many ages had passed away, the faith of his people ought to have remained certain, for God intended to show himself to be the same as he had been formerly known by their fathers. He afterwards adds 'mr, amer, which means a word or speech; but it is to be taken here for a fixed and an irrevocable word. The word, 'mr, amer, he says; that is, as they say, the word and the deed: for when we say, that words are given, we often understand that those who liberally promise are false men, and that we are only trifled with and disappointed when we place confidence in them. But the term, word, is sometimes taken in a good sense. "This is the word," we often say, when we intend to remove every doubt. We now then perceive what the Prophet meant by adding 'mr, amer, the word. "O Lord, You have not given mere words to a people; but what has proceeded from Your mouth has been found to be true and valid. Such, therefore, is the faithfulness in Your promises, that we ought not to entertain the least doubt as to the event. As soon as You give to us any hope, we ought to feel assured of its accomplishment, as though it were not a word but the exhibition of the thing itself." In short, by this term the Prophet commends the faithfulness of God, lest we should harbor doubts as to his promises. He then says, that by rivers had been cleft the earth. He refers, I doubt not, to the history we read in Numbers 14; for the Lord, when the people were nearly dead through thirst, drew forth water from the rock, and caused a river to flow wherever the people journeyed. As then he had cleft the earth to make a perpetual course for the stream, and thus supplied the people in dry places with abundance of water, the Prophet says here, that the earth had been cleft by rivers or streams. It was indeed but one river; but he amplifies, and justly so, that remarkable work of God. He afterwards adds— Habakkuk 3:10 10. The mountains saw You, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high. Habakkuk proceeds with the history of the people's redemption. We have said what his object was, even this that the people, though in an extreme state of calamity, might yet entertain hope of God's favor; for he became not a Redeemer to the race of Abraham for one time, but that he might continue the same favor to them to the end. He says that mountains had seen and grieved. Some explain this allegorically of kings, and say, that they grieved when envy preyed on them: but this view is too strained. The Prophet, I have no doubt, means simply, that the mountains obeyed God, so as to open a way for his people. At the same time, the verb chvl, chul, signifies not only to grieve, but also to bring forth, and then to fall and to abide in the same place. We might then with no less propriety read thus--see You did the mountains, and were still, or fell down; that is, they were subservient to Your command, and did not intercept the way of Your people. I think the real meaning of the Prophet to be, that God had formerly imprinted on all the elements evident marks of his paternal favor, so that the posterity of Abraham might ever confide in him as their deliverer in all their distresses: and even the context requires this meaning; for he subjoins The stream or the inundation of waters, etc.: and this second part cannot be explained allegorically. We then see, that the import of the words is--That God removed all obstacles, so that neither mountains, nor waters, nor sea, nor rivers, intercepted the passage of the people. He says now, that the inundation of waters had passed away. This applies both to Jordan and to the Red Sea; for God separated the Red Sea, so that the waters stood apart, contrary to the laws of nature, and the same thing happened to Jordan; for the flowing of the water was stayed, and a way was opened, so that the people passed over dry-shod into the land of Canaan. Thus took place what is said by the Prophet, the stream of waters passed away. We indeed know that such is the abundance of waters in the sea and in the rivers that they cannot be dried up: when therefore waters disappear, it is what is beyond the course of nature. The Prophet, therefore, records this miracle, that the faithful might know, that though the whole world were resisting, their salvation would still be certain; for the Lord can surmount whatever impediments there may be. He then ascribes life to waters; for he says, that the abyss gave its voice, and also, that the deep lifted up its hands; or that the abyss with uplifted hands was ready to obey God. It is a striking personification; for though the abyss is void of intelligence, and it cannot speak, yet the Prophet says, that the abyss with its voice and uplifted hands testified its obedience, when God would have his people to pass through to the Promised Land. When anxious to testify our obedience, we do this both with our voice and in our gesture. When any one is willing to do what is commanded, he says, "Here I am," or "I promise to do this." As, then, servants respond to others, so the Prophet says, that a voice was uttered by the abyss. The abyss indeed uttered no voice; but the event itself surpassed all voices. Now when a whole people meet together, they raise their hands; for their consent cannot be understood except by the outstretching of the hands, and therefore came the word hand-extending, cheirotonia. This similitude the Prophet now takes, and says, that the abyss raised up its hands; that is, shows its consent by this gesture. As when men declare by this sign that they will do what they are bidden; so also the abyss lifted up its hands. If we read, the deep raised up its hands, the sense will be the same. Let us proceed Habakkuk 3:11 11. The sun and moon stood still in their habitation: at the light of your arrows they went, and at the shining of Your glittering spear. Here the Prophet refers to another history; for we know that when Joshua fought, and when the day was not long enough to slay the enemies, the day was prolonged according to his prayer, (Joshua 10:12.) He seems indeed to have authoritatively commanded the sun to stay its course: but there is no doubt, but that having been answered as to his prayer, when he expressed this, he commanded the sun, as he did, through the secret impulse of the Holy Spirit: and we know that the sun would not have stopped in its course, except the moon also was stayed. There must indeed have been the same action as to these two luminaries. Therefore Habakkuk says, that the sun and moon stood still in their habitation; that is, that the sun then rested as it were in its dwelling. When it was hastening in its course, it then stood still for the benefit of God's people. The sun then and the moon stood,--How? At the light of Your arrows shall they walk. Some refer this to the pillar of fire, as though the Prophet had said, that the Israelites walked by that light, by which God guided them: but I doubt not but that this is said of the sun. The whole sentence is thus connected--that the sun and moon walked, not as from the beginning, but at the light of God's arrows; that is, when instead of God's command, which the sun had received from the beginning as its direction, the sun had God's arrows which guided it, retarded its course, or restrained the velocity which it had before. There is then an implied contrast between the progress of the sun which it had by nature to that day, and that new direction when the sun was retained, that it might give place to the arrows of God, and to the sword and the spear; for by the arrows and the spear he means nothing else but the weapons of the elect people; for we know, that when that people fought under the protection of God, they were armed as it were from above. As then it is said of Gideon, "The sword of God and of Gideon;" so also in this place the Prophet calls whatever armor the people of Israel had, the arrows of God and his spear; for that people could not move--no, not a finger's breadth--without the command of God. The sun then was wont before to regard the ordinary command, of which we read in Genesis; but it was then directed for another purpose: for it had regard to the arrows of God flying on the earth as lightning; and it had regard to the arrows, as though it stood astonished and dared not to advance. Why? Because it made sense to submit to God while he was carrying on war. We now then perceive how much kindness is included in these words. What, therefore, we have already referred to, ought to be borne in mind--that in this place there is no frigid narrative, but such things are brought before the faithful as avail to confirm their hope, that they may feel assured, that the power of God is sufficient for the purpose of delivering them; for it was for this end that he formerly wrought so many miracles. It follows-Habakkuk 3:12 12. You didst march through the land in indignation, You did thresh the heathen in anger. The Prophet relates here the entrance of the people into the land of Canaan that the faithful might know that their fathers would not have obtained so many victories had not God put forth the power and strength of his hand. Therefore he says, that God himself had trampled on the land in an ger. For how could the Israelites have dared to attack so many nations, who had lately come forth from so miserable a bondage? They had indeed been in the desert for forty years; but they were always trembling and fearful, and we also know that they were weak and feeble. How then was it, that they overcame most powerful kings? That they made war with nations accustomed to war? Doubtless God himself trod down the land in his wrath, and also threshed the nations: as it is said in Psalm 44:5, "It was not by their own sword that they got the land of Canaan; neither their own power, nor their own hand saved them; but the Lord showed favor to them, and became their Deliverer."

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Justly then does the Prophet ascribe this to God that he himself walked over the land; for otherwise the Israelites would never have dared to move a- foot. Doubtless, they could never have been settled in that land, had not God gone before them. Therefore when God did tread on the land in his anger, then it became a quiet habitation to the children of Abraham; warlike nations were then easily and without much trouble conquered by the Israelites, though they were previously very weak. We now see, that the Prophet sets forth here before the eyes of the people their entrance into the land that they might know that God did not in vain put to flight so many nations at one time; but that the land of Canaan might be the perpetual inheritance of his chosen people. The Prophet changes often the tenses of the verbs, inconsistently with the common usage of the Hebrew language; but it must be observed, that he so refers to those histories, as though God were continually carrying on his operations; and as though his presence was to be looked for in adversities, the same as what he had granted formerly to the fathers. Therefore the change of tenses does not obscure the sense, but, on the contrary, shows to us the design of the Prophet, and helps us to understand the meaning. It follows at length Habakkuk 3:13 13. You go forth for the salvation of Your people, even for salvation with Your anointed; You wound the head out of the house of the wicked, by discovering the foundation unto the neck. Selah. The Prophet applies again to the present state of the people what he had before recorded--that God went forth with his Christ for the salvation of his people. Some consider that there is understood a particle of comparison, and repeat the verb twice, "As You did then go forth for the deliverance of Your people, so now will You go forth for the deliverance of Your people with Your Christ." But this repetition is strained. I therefore take the words of the Prophet simply as they are--that God went forth for the deliverance of his people. But when God's people are spoken of, their gratuitous adoption must ever be remembered. How was it that the children of Abraham became the peculiar people of God? Did this proceed from any worthiness? Did it come to them naturally? None of these things can be alleged. Though then they differed in nothing from other nations, yet God was pleased to choose them to be a people to himself. By the title, the people of God, is therefore intimated their adoption. Now this adoption was not temporary or momentary, but was to continue to the end. Therefore it was easy for the faithful to draw this conclusion--that they were to hope from God the same help as what he had formerly granted to the fathers. You went forth, he says, for the salvation, for the salvation of Your people. He repeats the word salvation, and not without reason; for he wished to call attention to this point, as when he had said before--that God had not in vain manifested, by so many miracles, his power, as though he were angry with the sea and with rivers, but had respect to the preservation of his people. Since then the salvation of the Church has ever been the design of God in working miracles, why should the faithful be now cast down, when for a time they were oppressed by adversities? For God ever remains the same: and why should they despond, especially since that ancient deliverance, and also those many deliverances, of which he had hitherto spoken, are so many evidences of his everlasting covenant. These indeed ought to be connected with the word of God; that is, with that promise, according to which he had received the children of Abraham into favor for the purpose of protecting them to the end. "For salvation, for salvation," says the Prophet, and that of his elect people. He adds, with Your Christ. This clause still more confirms what Habakkuk had in view--that God had been from the beginning the deliverer of his people in the person of the Mediator. When God, therefore, delivered his people from the hand of Pharaoh, when he made a way for them to pass through the Red Sea, when he redeemed them by doing wonders, when he subdued before them the most powerful nations, when he changed the laws of nature in their behalf--all these things he did through the Mediator. For God could never have been propitious either to Abraham himself or to his posterity, had it not been for the intervention of a Mediator. Since then it has ever been the office of the Mediator to preserve in safety the Church of God, the Prophet takes it now for granted, that Christ was now manifested in much clearer light than formerly; for David was his lively image, as well as his successors. God then gave a living representation of his Christ when he erected a kingdom in the person of David; and he promised that this kingdom should endure as long as the sun and moon should shine in the heavens. Since, then, there were in the time of Habakkuk clearer prophecies than in past times respecting the eternity of this kingdom, ought not the people to have taken courage, and to have known of a certainty that God would be their Deliverer, when Christ should come? We now then apprehend the meaning of the Prophet. But I cannot now go farther; I shall defer the subject until tomorrow. Prayer Grant, Almighty God, that as You have so often and in such various ways testified formerly how much care and solicitude You have for the salvation of those who rely and call on You,--O grant, that we at this day may experience the same: and though Your face is justly hid from us, may we yet never hesitate to flee to You, since You have made a covenant through Your Son, which is founded in Your infinite mercy. Grant then, that we, being humbled in true penitence, may so surrender ourselves to Your Son, that we may be led to You, and find You to be no less a Father to us than to the faithful of old, as You everywhere testifies to us in Your word, until at length being freed from all troubles and dangers, we come to that blessed rest which Your Son has purchased for us by his own blood. Amen. Lecture One Hundred and Seventeenth We explained yesterday why the Prophet says that God went forth for the salvation of the elect people with his Christ. His purpose was to confirm still more the faithful in the hope of their deliverance; for God is not only the same, and never changes his purpose, but the same Mediator also performs his office, through whom the people were formerly preserved. We must also notice this difference, to which I referred yesterday; for as God had then more clearly manifested Christ, with more cheerfulness it behoved the faithful to go on, as they had so remarkable a pledge of God's favor, inasmuch as God had promised that the kingdom of God would be forever. He adds, that wounded was the head from the house of the wicked; that is, that there was no power which had not been laid prostrate by God for the sake of his people; and we know that all the great kings were formerly destroyed, in order that favor might be shown to God's people. The other comparison seems different, and yet its object is the same--that God had made bare the foundation to the neck; that is, that he had destroyed from the roots his enemies; for by foundation he means, in a metaphorical sense, whatever stability there was in these enemies, and that this was torn up and overthrown to the very neck, that is, to the very summit; for the body of men, we know, is covered from the neck to the feet. And he says that their houses, that is their families, were made bare to the neck, for the Lord had destroyed them all from the bottom to the top. We now understand what the Prophet meant. As to the word slh, selah, I have hitherto said nothing; but I shall now briefly refer to what the Hebrew interpreters think. Some explain it by lvlm, laoulam, "forever;" and by d vd, od uod, "yet and yet;" as though, when this word is inserted, the Holy Spirit pronounced what is to be forever. Others render it by 'mn, amen, as though God testified that what is said is true and indubitable. But as it never occurs except in this song and in the Psalms, and does not always comport with what they say, that is, that it denotes certainty or perpetuity, I prefer embracing the opinion of those who think that it refers to singing, and not to things. And what they add is also probable, if we regard its etymology, for the word means to raise or to elevate; and it was therefore put down to remind the singers to raise their voice. But as it is a thing of no great importance, it is enough shortly to state what others think. Let us now go on-Habakkuk 3:14 14. You struck through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly. At the beginning of this verse the Prophet pursues the same subject--that God had wounded all the enemies of his people; and he says that the head of villages or towns had been wounded, though some think that phrzym, perezim, mean rather the inhabitants of towns; for the Hebrews call fortified towns or villages phrzvt, perezut, and the word is commonly found in the feminine gender; but as it is here a masculine noun, it is thought that it means the inhabitants. At the same time this does not much affect the subject; for the Prophet simply means, that not only things had been overthrown by God's hand, but also all the provinces under their authority; as though he had said that God's vengeance, when his purpose was to defend his people, advanced through all the villages and through every region, so that not a corner was safe. But we must also notice what follows--with his rods. The Prophet means that the wicked had been smitten by their own sword. Though the word rods is put here, it is yet to be taken for all kinds of instruments or weapons; it is the same as though it was said that they had been wounded by their own hands.

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We now perceive the import of this clause--that God not only put forth his strength when he purposed to crush the enemies of his people, but that he had also smitten them with infatuation and madness, so that they destroyed themselves by their own hands. And this was done, as in the case of the Midianites, who, either by turning their swords against one another, fell by mutual wounds, or by slaying themselves, perished by their own hands. (Judges 7:2.) We indeed often read of the wicked that they ensnared themselves, fell into the pit which they had made, and, in short, perished through their own artifices; and the Prophet says here that the enemies of the Church had fallen, through God's singular kindness, though no one rose up against them; for they had transfixed or wounded themselves by their own staff. Some read-"You have cursed his scepters and the head of his villages;" but the interpretation which I have given is much more appropriate. He adds, that they came like a whirlwind. It is indeed a verb in the future tense; but the sentence must be thus rendered--"When they rushed as a whirlwind to cast me down, when their exultation was to devour the poor in their hiding-places." It is indeed only a single verb, but it comes from sr, sor, which means a whirlwind, and we cannot render it otherwise than by a paraphrase. They rushed, he says, like a whirlwind. The Prophet here enlarges on the subject of God's power, for he had checked the enemies of his people when they rushed on with so much impetuosity. Had their advance been slow God might have frustrated their attempts without a miracle, but as their own madness rendered them precipitate, and made them to be like a whirlwind, God's power was more clearly known in restraining such violence. We now understand the import of what is here said; for the Prophet's special object is not to complain of the violent and impetuous rage of enemies, but to exalt the power of God in checking the violent assaults of those enemies whom he saw raging against his people. He subjoins, their exultation was to devour the poor. He intimates that there was nothing in the world capable of resisting the wicked, had not God brought miraculous help from heaven; for when they came to devour the poor, they came not to wage war, but to devour the prey like wild beasts. Then he says, to devour the poor in secret. He means, that the people of God had no strength to resist, except help beyond all hope came from heaven. The import of the whole is--that when the miserable Israelites were without any protection, and exposed to the rage and cruelty of their enemies, they had been miraculously helped; for the Lord destroyed their enemies by their own swords; and that when they came, as it were to enjoy a victory, to take the prey, they were laid prostrate by the hand of God: therefore his power shone forth more brightly. It follows-Habakkuk 3:15 15. You walked through the sea with your horses, through the heap of great waters. Some read, "You have trodden Your horses in the sea;" but it is a solecism, that is quite evident. Others, "You have trodden in the sea by Your horses." But what need is there of seeking such strained explanations, since the verb drk, darek, means to go or to march? The Prophet's meaning is by no means doubtful--that God would make a way for himself in the sea, and on his own horses. How? Even when great waters were gathered into a mass. The Prophet again refers to the history of the passage through the Red Sea; for it was a work of God, as it has been said, worthy of being remembered above all other works: it is therefore no wonder that the Prophet dwells so much in setting forth this great miracle. You then didst make a way for Your horses --where? In the sea; which was contrary to nature. And then he adds, The heap of waters: for the waters had been gathered together, and a firm and thick mass appeared, which was not according to nature; for we know that water is a fluid, and that hardly a drop of water can stand without flowing. How then was it that he stopped the course of Jordan, and that the Red Sea was divided? These were evidences of God's incomprehensible power, and rightly ought these to have added courage to the faithful, knowing, as they ought to have done, that nothing could have opposed their salvation, which God was not able easily to remove, whenever it pleased him. It follows-Habakkuk 3:16 16. When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when He cometh up unto the people, He will invade them with his troops. Those interpreters are mistaken in my view, who connect the verb, "I have heard," with the last verse, as though the Prophet had said, that he had conceived dread from those evidences of God's power: for the Prophet had no occasion to fear in regarding God as armed with unexpected power for the salvation of his people; there was no reason for such a thing. Therefore these things do not agree together. But he returns again to that dread which he had entertained on account of God's voice in those terrific threatenings which we before referred to. We must always bear in mind the Prophet's design--that his object was to humble the faithful, that they might suppliantly acknowledge to God their sins and solicit his forgiveness. His purpose also was to animate them with strong hope, that they might nevertheless look for deliverance. He had already said at the beginning, "Lord, I have heard Your voice; I feared." He now repeats the same thing: for if he had spoken only of that terrific voice, the faithful might have been overwhelmed with despair; he therefore wished opportunely to prevent this evil, by interposing what might have comforted them. For this reason he recited these histories, by which God had proved that he was armed with invincible power to save his Church. Having done this, he applies his general doctrine to present circumstances, and says, "I have heard." What had he heard? Even those judgements with which God had determined to visit the contumacy of his people. Since, then, God had threatened his people with a horrible destruction, the Prophet says now, that he had heard and trembled, so that he had been confounded. He speaks in the singular number; but this was done, as we have said, because he represented the whole people, as was the case before (which escaped my notice) when he said, his enemies came like whirlwind to cast him down; for certainly he did not then speak of himself but of the ancient people. As, then, the Prophet here undertakes the cause of the whole Church, he speaks as though he were the collective body of the people: and so he says that he had heard; but the faithful speak here as with one mouth, that they had heard, and that th eir inside trembled. Some read, "I was dismayed, or I feared, and my inside trembled at his voice." He takes qvl, kul, voice, not for report, but, as it has been said, for threatening. The faithful, then, declare here, that they dreaded the voice of God, before he had executed his judgements, or before he inflicted the punishment which he had threatened. He says, quiver did my lips. The verb tsll, tsalel, means sometimes to tingle, and so some render it here, "Tingle did my lips;" but this is not suitable, and more tolerable is the rendering of others, "Palpitate did my lips." The Hebrews say that what is meant is that motion in the lips which fear or trembling produces. I therefore render the words, "quiver did my lips;" as when one says in our language, Mes levres ont barbate; that is, when the whole body shakes with trembling, not only a noise is made by the clashing of the teeth, but an agitation is also observed in the lips. Enter, he says, did rottenness into my bones and within myself I made a noise, (it is the verb rgz, regaz, again,) or I trembled. No doubt the Prophet describes here the dread, which could not have been otherwise than produced by the dreadful vengeance of God. It therefore follows that he does not treat here of those miracles which were, on the contrary, calculated to afford an occasion of rejoicing both to the Prophet and to the whole of the chosen people; but that the vengeance of God, such as had been predicted, is described here. He now adds, that I may rest in the day of affliction. There seems to be here an inconsistency--that the Prophet was affected with grief even to rottenness, that he trembled throughout his members with dread, and now that all this availed to produce rest. But we must inquire how rest is to be obtained through these trepidations, and dreads, and tremblings. We indeed know that the more hardened the wicked become against God, the more grievous ruin they ever procure for themselves. But there is no way of obtaining rest, except for a time we tremble within ourselves, that is, except God's judgement awakens us, yea, and reduces us almost to nothing. Whosoever therefore securely slumbers, will be confounded in the day of affliction; but he who in time anticipates the wrath of God, and is touched with fear, as soon as he hears that God the judge is at hand, provides for himself the most secure rest in the day of affliction. We now then see, that the right way of seeking rest is set forth here by the Prophet, when he says, that he had been confounded, and that rottenness had entered into his bones that he could have no comfort, except he pined away as one half-dead: and the design of the Prophet, as I have already said, was to exhort the faithful to repentance. But we cannot truly and from the heart repent, until our sins become displeasing to us: and the hatred of sin proceeds from the fear of God, and that sorrow which Paul regards as the mother of repentance. (2 Corinthians 7:10.) This exhortation is also very necessary for us in the present day. We see how inclined we are by nature to indifference; and when God brings before us our sins, and then sets before us his wrath, we are not moved; and when we entertain any fear, it soon vanishes. Let us, then know that no rest can be to us in the day of distress, except we tremble within ourselves, except dread lays hold on all our faculties, and except all our soul becomes almost rotten. And therefore it is said in Psalm 4:4,

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"Tremble, and ye shall not sin." And Paul also shows that the true and profitable way of being angry is, when one is angry with his sins (Ephesians 4:26,) and when we tremble within ourselves. In the same manner does the Prophet describe the beginnings of repentance, when he says, that the faithful trembled in their bowels, and were so shaken within, that even their lips quivered, and, in short, (and this is the sum of the whole,) that all their senses felt consternation and fear. He says, When he shall ascend: he speaks, no doubt, of the Chaldeans; When therefore the enemy shall ascend against the people, that he may cut them off: for gdh or gvd, gade or gud, means to cut off, and it means also to gather, and so some render it, "that he may gather them:" but the other meaning is better, "when the enemy shall ascend, that he may cut them off." If one would have the word God to be understood, I do not object: for the Prophet does not otherwise speak of the Chaldeans than as the ministers and executioners of God's wrath. In short, he intimates, that they who had been moved and really terrified by God's vengeance, would be in a quiet state when God executed his judgements. How so? because they would calmly submit to the rod, and look for a happy deliverance from their evils; for their minds would be seasonably prepared for patience, and then the Lord would also console them, as it is said in Psalm 51:17, that he despises not contrite hearts. When, therefore, the faithful are in a suitable time humbled, and when they thus anticipate the judgement of God, they then find a rest prepared for them in his bosom. It follows-Habakkuk 3:17, 18 17. Although the fig tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: 18. Yet I will rejoice in the Lord, I will joy in the God of my salvation. The Prophet declares now at large what that rest would be of which he had spoken; it would be even this--that he would not cease to rejoice in God, even in the greatest afflictions. He indeed foresees how grievous the impending punishment would be, and he warns also and arouses the faithful, that they might perceive the approaching judgement of God. He says, Flourish shall not the fig, and no fruit shall be on the vines; fail shall the olive. First, the fig shall not flourish; then, the fields shall produce nothing; and lastly, the cattle and the sheep shall fail. Though the figs produce fruit without flowering, it is not yet an improper use of phrch, perech, which means strictly to bud. He means that the desolation of the land was nigh at hand, and that the people would be reduced to extreme poverty. But it was an instance of rare virtue, to be able to rejoice in the Lord, when occasions of sorrow met him on every side. The Prophet then teaches us what advantage it is to the faithful seasonably to submit to God, and to entertain serious fear when he threatens them, and when he summons them to judgement; and he shows that though they might perish a hundred times, they would yet not perish, for the Lord would ever supply them with occasions of joy, and would also cherish this joy within, so as to enable them to rise above all their adversities. Though, then, the land was threatened with famine, and though no food would be supplied to them, they would yet be able always to rejoice in the God of their salvation; for they would know him to be their Father, though for a time he severely chastised them. This is a delineation of that rest of which he made mention before. The import of the whole is--"Though neither the figs, nor the vines, nor the olives, produce any fruit, and though the field be barren, though no food be given, yet I will rejoice in my God;" that is, our joy shall not depend on outward prosperity; for though the Lord may afflict us in an extreme degree, there will yet be always some consolation to sustain our minds, that they may not succumb under evils so grievous; for we are fully persuaded, that our salvation is in God's hand, and that he is its faithful guardian. We shall, therefore, rest quietly, though heaven and earth were rolled together, and all places were full of confusion; yea, though God fulminated from heaven, we shall yet be in a tranquil state of mind, looking for his gratuitous salvation. We now perceive more clearly, that the sorrow produced by the sense of our guilt is recommended to us on account of its advantage; for nothing is worse than to provoke God's wrath to destroy us; and nothing is better than to anticipate it, so that the Lord himself may comfort us. We shall not always escape, for he may apparently treat us with severity; but though we may not be exempt from punishment, yet while he intends to humble us, he will give us reasons to rejoice: and then in his own time he will mitigate his severity, and by the effects will show himself propitious to us. Nevertheless, during the time when want or famine, or any other affliction, is to be borne, he will render us joyful with this one consolation, for, relying on his promises, we shall look for him as the God of our salvation. Therefore, on one side Habakkuk sets the desolation of the land; and on the other, the inward joy which the faithful never fail to possess, for they are upheld by the perpetual favor of God. And thus he warns, as I have said, the children of God, that they might be prepared to bear want and famine, and calmly to submit to God's chastisements; for had he not exhorted them as he did, they might have failed a hundred times. We may therefore gather a most useful doctrine,--That whenever signs of God's wrath meet us in outward things, this remedy remains to us--to consider what God is to us inwardly; for the inward joy, which faith brings to us, can overcome all fears, terrors, sorrows and anxieties. But we must notice what follows, In the God of my salvation: for sorrow would soon absorb all our thoughts, except God were present as our preserver. But how does he appear as such to the faithful? Even when they estimate not his love by external things, but strengthen themselves by embracing the promise of his mercy, and never doubt but that he will be propitious to them; for it is impossible but that he will remember mercy even while he is angry. It follows-Habakkuk 3:19 19. The Lord God is my strength, and he will make my feet like hinds' feet, and he will make me to walk upon my high places. To the chief singer on my stringed instruments. He confirms the same truth,--that he sought no strength but in God alone. But there is an implied contrast between God and those supports on which men usually lean. There is indeed no one, who is not of a cheerful mind, when he possesses all necessary things, when no danger, no fear is impending: we are then courageous when all things smile on us. But the Prophet, by calling God his strength, sets him in opposition to all other supports; for he wishes to encourage the faithful to persevere in their hope, however grievously God might afflict them. His meaning then is,--that even when evils impetuously rage against us, when we vacillate and are ready to fall every moment, God ought then to be our strength; for the aid which he has promised for our support is all-sufficient. We therefore see that the Prophet entertained firm hope, and by his example animated the faithful, provided they had God propitious, however all other things might fail them. He will make, he says, my feet like those of hinds. I am inclined to refer this to their return to their own country, though some give this explanation,--"God will give the swiftest feet to his servants, so that they may pass over all obstacles to destroy their enemies;" but as they might think in their exile that their return was closed up against them, the Prophet introduces this most apt similitude, that God would give his people feet like those of hinds, so that they could climb the precipices of mountains, and dread no difficulties: He will then, he says, give me the feet of hinds, and make me to tread on my high places. Some think that this was said with regard to Judea, which is, as it is well known, mountainous; but I take the expression more simply in this way,--that God would make his faithful people to advance boldly and without fear along high places: for they who fear hide themselves and dare not to raise up the head, nor proceed openly along public roads; but the Prophet says, God will make me to tread on any high places He at last adds, to the leader on my beatings. The first word some want to render conqueror. This inscription: To the leader, lmntsch, lamenatsech, frequently occurs in the Psalms. To the conqueror, is the version of some; but it means, I have no doubt, the leader of the singers. Interpreters think that God is signified here by this title, for he presides over all the songs of the godly: and it may not inaptly be applied to him as the leader of the singers, as though the Prophet had said,--"God will be a strength to me; though I am weak in myself, I shall yet be strong in him; and he will enable me to surmount all obstacles, and I shall proceed boldly, who am now like one half-dead; and he will thus become the occasion of my song, and be the leader of the singers engaged in celebrating his praises, when he shall deliver from death his people in so wonderful a manner." We therefore see that the connection is not unsuitable, when he says, that there would be strength for him in God; and particularly as giving of thanks belonged to the leader or the chief singer, in order that God's aid might be celebrated, not only privately but at the accustomed sacrifices, as was usually the case under the law. Those who explain it as denoting the beginning of a song, are extremely frigid and jejune in what they advance; I shall therefore pass it by. He adds, on my beatings (strummings). This word, ngynvt, neginoth, I have already explained in my work on the Psalms. Some think that it signifies a melody, others render it beatings (pulsations) or notes (modos) and others consider that musical instruments are meant. I affirm nothing in a doubtful matter: and it is enough to bear in mind what we have said,--that the Prophet promises here to God a continual thanksgiving, when the faithful were redeemed, for not only each one would acknowledge that they had been saved by God's hand, but all would assemble together in the Temple, and there testify their gratitude, and not only with their voices confess God as their Deliverer, but also with instruments of music, as we know it to have been the usual custom under the Law. Prayer

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Grant, Almighty God, that as we cease not daily to provoke Your wrath against us, and as the hardness and obstinacy of our flesh is so great, that it is necessary for us to be in various ways afflicted,--O grant, that we may patiently bear Your chastisements, and under a deep feeling of sorrow flee to Your mercy; and may we in the meantime persevere in the hope of that mercy, which You have promised, and which has been once exhibited towards us in Christ, so that we may not depend on the earthly blessings of this perishable life, but relying on Your word may proceed in the course of our calling, until we shall at length be gathered into that blessed rest, which is laid up for us in heaven, through Christ one Lord. Amen. CALVIN’S COMMENTARY ON ZEPHANIAH Calvin's Preface to Zephaniah. Zephaniah is placed the last of the Minor Prophets who performed their office before the Babylonian Captivity; and the inscription shows that he exercised his office of teaching at the same time with Jeremiah, about thirty years before the city was destroyed, the Temple pulled down, and the people led into exile. Jeremiah, it is true, followed his vocation even after the death of Josiah, while Zephaniah prophesied only during his reign. The substance of his Book is this: He first denounces utter destruction on a people who were so perverse, that there was no hope of their repentance;--he then moderates his threatening, by denouncing God's judgments on their enemies, the Assyrians, as well as others, who had treated with cruelty the Church of God; for it was no small consolation, when the Jews heard that they were so regarded by God, that he would undertake their cause and avenge their wrongs. He afterwards repeats again his reproofs, and shortly mentions the sins which then prevailed among the elect people of God; and, at the same time, he turns his discourse to the faithful, and exhorts them to patience, setting before them the hope of favor, provided they ever looked to the Lord; and provided they relied on the gratuitous covenant which he made with Abraham, and doubted not but that he would be a Father to them, and also looked, with a tranquil mind, for that redemption which had been promised to them. This is the sum of the whole Book. CHAPTER 1 Lecture One Hundred and Eighteenth Zephaniah 1:1 1. The word of the LORD which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of Josiah the son of Amon, king of Judah. Zephaniah first mentions the time in which he prophesied; it was under the king Josiah. The reason why he puts down the name of his father Amon does not appear to me. The Prophet would not, as a mark of honor, have made public a descent that was disgraceful and infamous. Amon was the son of Manasseh, an impious and wicked king; and he was nothing better than his father. We hence see that his name is recorded, not for the sake of honor, but rather of reproach; and it may have been that the Prophet meant to intimate, what was then well known to all, that the people had become so obdurate in their superstitions, that it was no easy matter to restore them to a sound mind. But we cannot bring forward anything but conjecture; I therefore leave the matter without pretending to decide it. With regard to the pedigree of the Prophet, I have mentioned elsewhere what the Jews affirm--that when the Prophets put down the names of their fathers, they themselves had descended from Prophets. But Zephaniah mentions not only his father and grandfather, but also his great-grandfather and his great-great-grandfather; and it is hardly credible that they were all Prophets, and there is not a word respecting them in Scripture. I do not think, as I have said elsewhere, that such a rule is wellfounded; but the Jews in this case, according to their manner, deal in trifles; for in things unknown they hesitate not to assert what comes to their minds, though it may not have the least appearance of truth. It is possible that the father, grandfather, the great-grandfather, and the great-great-grandfather of the Prophet, were persons who excelled in piety; but this also is uncertain. What is especially worthy of being noticed is-- that he begins by saying that he brought nothing of his own, but faithfully, and, as it were, by the hand, delivered what he had received from God. With regard, then, to his pedigree, it is a matter of no great moment; but it is of great importance to know that God was the author of his doctrine, and that Zephaniah was his faithful minister, who introduced not his own devices, but was only the announcer of celestial truth. Let us now proceed to the contents Zephaniah 1:2, 3 2. I will utterly consume all things from off the land, says the Lord. 3. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, says the Lord. It might seem at the first view that the Prophet dealt too severely in thus fulminating against his own nation; for he ought to have begun with doctrine, as this appears to be the just order of things. But the Prophet denounces ruin, and shows at the same time why God was so grievously displeased with the people. We must however remember, that the Prophet, living at the same period with Jeremiah, had regard to the stubbornness of the people, who had been already with more than sufficient evidence proved to have been guilty. Hence he darts forth as of a sudden and denounces the wickedness of the people, which had been already exposed; so there was to be no more contention on the subject, for their iniquity had become quite ripe. And no doubt it was ever the object of the Prophets to unite their endeavors so as to assist one another: and this united effort ought ever to be among all the servants of God, that no one may do anything apart, but with joined efforts they may promote the same object, and at the same time strive mutually to confirm the common truth. This is what our Prophet is now doing. He knew that God would have used various means to restore them, had not the corruption of the people become now past recovery. Having observed that all others had spent their labor in vain, he directly attacks the wicked men who had, as it were designedly, cast aside every fear of God, and shook off every shame. Since, then, it was openly evident that with determined rebellion they resisted God, it was no wonder that the Prophet began with so much severity. But here a difficulty meets us. He said in the first verse, that he thus spoke under Josiah; but we know that the land was then cleansed from its superstitions. For we learn, that when that pious king attained manhood, he labored most strenuously to restore the pure worship of God; and when all places were full of wicked superstitions, he not only constrained the tribe of Judah to adopt the true worship of God, but he also stimulated his neighbors who had remained and were dispersed through the land of Israel. Since, then, the pious king had strenuously and courageously promoted the interest of true religion, it seems a wonder that God was still so much displeased. But we must remember, that though Josiah sincerely worshipped God, yet the people were not really changed; for it has often happened, that God roused the chief men and leaders, while few, or hardly any, followed them, but only yielded a feigned obedience. This was no doubt the case in the time of Josiah; the hearts of the people were alienated from God and true religion, so that they chose rather to rot in their filth than to return to the true worship of God. And that this was the case soon appeared by the event; for Josiah did not reign long after he had cleansed the land from its defilements, and Jehoahaz succeeded him; and then the people immediately relapsed into their idolatry; and though for three months only his successor reigned, yet true religion was in that short time abolished. It is hence an obvious conclusion, that the people had ever been wedded to impiety, and that its roots were hidden in their hearts; though they apparently pretended to worship God, and, in order to please the king, embraced the worship divinely prescribed in their law; yet the event proved that it was a mere act of dissimulation, yea, of perfidy. Then after Jehoahaz followed Jehoiakim, and no better was their condition down to the time of Zedekiah; in short, no remedy could be found for their unhealable wound. It hence plainly appears, that though Josiah made use of all means to revive the true and unadulterated worship of God in Judea, he did not yet gain his object. And we hence clearly learn how hard were the trials he sustained, seeing that he effected nothing, though at great hazard he attempted to restore the worship of God. When he found that he labored in vain, he no doubt had to contend with great difficulties; and this we know by our own experience. When hope of success shines on us, we easily overcome all troubles, however arduous our work may be; but when we see that we strive in vain, we become dejected: and when we see that our labor succeeds only for a few years, our spirit grows faint. Josiah surmounted these two difficulties; for the perverseness of the people was sufficiently evident, and he was also reminded by two Prophets, Jeremiah and Zephaniah, that the people would still cherish their impious perverseness. When, therefore, he plainly saw that his labor was almost in vain, he might have fainted in the middle of his course, or, as they say, at the starting-place. And since the benefit was so small during his reign, what could he have hoped after his death?

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This example ought at this day to be carefully observed: for though God now appears to the world in full light, yet very few there are who submit themselves to his word; and of this small number fewer still there are who sincerely and without any dissimulation embrace sound doctrine. We indeed see how great is their inconstancy and indifference. For they who pretend great zeal for a time very soon vanish and fall away. Since then the perversity of the world is so great, sufficient to deject the minds of God's servants a hundred times, let us learn to look to Josiah, who in his own time left undone nothing, which might serve to establish the true worship of God; and when he saw that he effected but little and next to nothing, he still persevered, and with firm and invincible greatness of mind proceeded in his course. We may also derive hence an admonition no less useful not to regard ours as the golden age, because some portion of men profess the pure worship of God: for many, by no means wicked men, think, that almost all mortals are like angels, as soon as they testify in words their approbation of the gospel: and the sacred name of Reformation is at this day profaned, when anyone who shows as it were by a nod only that he is not wholly an enemy to the gospel, is immediately lauded as a person of extraordinary piety. Though then many show some regard for religion, let us yet know that among so large a number there are many hypocrites, and that there is much chaff mixed with the wheat: and that our senses may not deceive us, we may see here, as in a mirror, how difficult it is to restore the world to the obedience of God, and utterly to root up all corruptions, though idols may be taken away and superstitions be abolished. No doubt Josiah had regard to everything calculated to cleanse the Church, and had recourse to the advice of Jeremiah and also of Zephaniah; we yet see that he did not attain the object he wished, for God now became more grievously displeased with his people than under Manasseh, or under Amon. These wicked kings had attempted to extinguish all true religion; they had cruelly raged against all God's servants, so that Jerusalem became almost drenched with innocent blood: and yet God seems here to have manifested greater displeasure under Josiah than during the previous cruelty and so many impieties. But as I have already said, there is no reason why we should despond, though the world by its ingratitude may close up the way against us; and however much may Satan also by this artifice strive to discourage us, let us still perseveringly go on according to the duties of our calling. But it may be now asked, why God denounces his vengeance on the beasts of the field, the birds of heaven, and the fishes of the sea; for how much soever the Jews may have provoked him by their sins, innocent animals ought to have been spared. If a son is not to be punished for the fault of his father, Ezekiel 18:4, but that the soul that has sinned is to die, why did God turn his wrath against fishes and other animals? This seems to have been a hasty and unreasonable infliction. But let this rule be first borne in mind--that it is preposterous in us to estimate God's doings according to our judgment, as forward and proud men do in our day; for they are disposed to judge of God's works with such presumption, that whatever they do not approve, they think it right wholly to condemn. But it behaves us to judge modestly and soberly, and to confess that God's judgments are a deep abyss: and when a reason for them does not appear, we ought reverently and with due humility to hook for the day of their full revelation. This is one thing. Then it is meet at the same time to remember, that as animals were created for man's use, they must undergo a lot in common with him: for God made subservient to man both the birds of heaven, and the fishes of the sea, and all other animals. It is then no matter of wonder that the condemnation of him, who enjoys a sovereignty over the whole earth, should reach to animals. And we know that the world was not made subject to corruption willingly--that is, naturally; but because the contagion from Adam's fall diffused itself through heaven and earth. Hence the sun and the moon, and all the stars, and also all the animals, the earth itself, and the whole world, bear marks of God's wrath, not because they have provoked it through their own fault, but because the whole world is involved in man's curse. The reason then is, because all things were created for the sake of man. Hence there is no ground to conclude, that God acts with too much severity when he executes his vengeance on innocent animals, for he can justly involve in the same ruin with man whatever he has created for his use. But the reason also is sufficiently plain, why the Prophet speaks here of the beasts of the earth, the fishes of the sea, and the birds of heaven: for we find that men grow torpid, or rather stupid in their own indifference, except they are forcibly roused. It was, therefore, necessary for the Prophet, when he saw the people so hardened in their wickedness, and that he had to do with men past recovery, to set clearly before them these judgments of God, as though he had said--"Ye lie down securely, and indulge yourselves, when God is coming forth prepared for vengeance: but his wrath shall not only proceed against you, but will also lay hold on the harmless animals; for ye shall see a horrible judgment executed on your oxen and asses, on the birds and the fishes. What will become of you when God's wrath shall be thus kindled against the unhappy creatures who have committed no sins? Shall ye indeed escape unpunished?" We now understand why the Prophet does not speak here of men only, but collects with them the beasts of the earth, the fishes of the sea, and the birds of the air. He says first, By removing I will remove all things from the face of the land; he afterwards enumerates particulars: but immediately after he clearly shows, that God would not act rashly and inconsiderately while executing his vengeance, for his sole purpose was to punish the wicked, There shall be, he says, stumbling blocks to the ungodly; it is the same as though he said--"When I cite to God's tribunal both the fishes of the sea and the birds of heaven, think not that God's controversy is with these creatures which are void of reason, but they are to sustain a part of God's vengeance, which ye have through your sins deserved." The Prophet then does here briefly show, that what he had before threatened brute creatures with, would come upon them on men's account; for God's design was to execute vengeance on the wicked; and as he saw that they were extremely torpid, he tried to awaken them by manifest tokens, so that they might see God the avenger as it were in a striking picture. And at the same time he also adds, I will remove man from the face of the land. He does not speak now of fishes or of other animals, but refers to men only. Hence appears more clearly what I have said--that the Prophet was under the necessity of speaking as he did, owing to the insensibility of the people. He now adds-Zephaniah 1:4 4. I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests; The Prophet explains still more clearly why he directed his discourse in the last verse against the beasts of the earth and the birds of heaven, even for this end--that the Jews might understand that God was angry with them. I will stretch forth, he says, my hand on Judah and on Jerusalem. God, then, by executing his vengeance on animals, intended to exhibit to the Jews, as in a picture, the dreadfulness of his wrath, which yet they despised and regarded as nothing. The stretching forth of God's hand I have elsewhere explained; and it means even this--that he stretches forth his hand when he acts in an unusual manner, and employs means beyond what is common. We indeed know that God has no hands, and we also know that he performs all things by his command alone: but as everything seen in the world is called the work of his hands, so he is said to stretch forth his hand when he mentions a work that is remarkable and worthy of being remembered. In a like manner, when I intend to do some slight work, I only move my hand; but when I have some difficult work to do, I prepare myself more carefully, and also stretch forth my arms. This metaphor, then, is intended only for this purpose, to render men more attentive to God's works, when he is set forth as stretching forth his hand. But he says, on Judah and on the inhabitants of Jerusalem. The kingdom of Israel had now been abolished, and the ten tribes had been led into exile; and a few only of the lowest and the poorest remained. The Jews thought themselves safe for ever, because they had escaped that calamity. This is the reason why the Prophet declares that God's judgment was impending not only over the kingdom of Judah, but also over the holy city, which thought itself exempt from all such evil, because there were the sacrifices performed, and there was the royal city, and, in short, because God had testified that his habitation was to be there forever. Since, then, by this vain confidence the inhabitants of Jerusalem deceived themselves and others, Zephaniah specifically addresses them. And as he had before spoken of the wicked, he intended here, no doubt, sharply to reprove the Jews, as though he said by way of anticipation, There is no reason for you to enquire who are the wicked; for ye yourselves are they, even ye who are the holy people of God and God's chosen inheritance, ye who are the race of Abraham, who flatter yourselves so much on account of your excellency; you are the wicked, who have not hitherto ceased to provoke the vengeance of God. And at the same time he shows, as it were by the finger, some of their sins, though he mentions others afterwards: but he speaks now of their superstitions. I will cut off, he says, the remnants of Baal and the name of Chamerim. The severity of the Prophet may seem here again to be excessive, for being so incensed against superstitions which had been abolished by the great zeal and singular diligence of the king; but, as we have already intimated, he regarded not so much the king as the people. For though they dared not openly to adulterate God's worship, they yet cherished those corruptions at home to which they had before been accustomed, as we see to be done at this day. For when it is not allowed to worship idols, many mutter their prayers in secret and invoke their idols: and, in short, they are restrained only by the fear of men from manifesting their own impiety; and in the meantime, they retain before God the same abominations. So it was in the time of Josiah; the people were wedded to their corruptions, and this we may easily conclude from the words of Zephaniah: for the remnants of Baal were not seen in the temple, nor in the streets, nor in their chapels, nor in the high places; but their hidden impiety is here discovered by the Spirit of God; and no doubt their sin was the more heinous and less excusable, because the people refused to follow their pious leader. It was indeed the most abominable ingratitude; for when they saw that the right worship was restored

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to them, they preferred to remain fixed in their own filth, rather than to return to God, even when they had liberty to do so, and also when that pious king extended his hand to them. As to the word kmrym, chemarim, it designated either the worshipers of Baal or some such men as our monks at this day: and they are supposed by some to have been thus called, because they were clothed in black vestments; while others think that they derived this name from their fervor, because they were madly devoted to their superstitions, or because they had marks on their foreheads, or because they imposed, as is commonly the case, on the simple by the ardor of their zeal. The name is also found in 2 Kings 23:1 in the account given of Josiah: for it is said there, that the kmrym, chemarim, were taken away, together with other abominations of superstition. But as Zephaniah connects priests with them, it is probable that they were a kind of people like the monks, who did not themselves offer sacrifices, but were a sort of attendants, who undertook vows and offered prayers in the name of the whole people. For what some think, that they were thus called because they burnt incense, appears not to me probable; for then they must have been priests. They were then inferior to the sacrificers, and occupying a station between them and the people, like the monks and hermits of this day, who deceive foolish men by their sanctity. Such, then, were the Chemarim. But as Josiah could not attain his object, so as immediately to cleanse the land from these pollutions, we need not wonder that at this day we are not able immediately to remove superstitions from the world: but let us in the meantime ever proceed in our course. Let those endued with authority, who bear the sword, that is, all magistrates, perform their office with greater diligence, inasmuch as they see how difficult and protracted is the contest with the ministers of idolatry. Let also the ministers of the gospel earnestly cry against idolatry, and all ungodly ceremonies, and not desist. Though they may not effect as much as they wish, yet let them follow the example of Josiah. If God should in the meantime thunder from heaven, let them not be discouraged, but, on the contrary, know that their labor is approved by him, and never doubt of their own safety; for though all were destroyed, their godly efforts would not be in vain, nor fail of a reward before God. Thus, then, ought all God's servants to animate themselves, each in his particular sphere and vocation, whenever they have to contend with superstitions, and with such corruptions as vitiate and adulterate the pure worship of God. Prayer Grant, Almighty God, that as we are so prone to corruptions, and so easily turn from the right course after having commenced it, and so easily degenerate from the truth once known,--O grant, that, being strengthened by your Spirit, we may persevere to the end in the right way which you show to us in your word, and that we may also labor to restore the many who abandon themselves to various errors; and though we may effect nothing, let us not yet be led away after them, but remain firm in the obedience of faith, until having at length finished all these contests, we shall be gathered into that blessed rest which is prepared for us in heaven, through Christ our Lord. Amen. Lecture One Hundred and Nineteenth Zephaniah 1:5 5. And them that worship the host of heaven upon the housetops; and them that worship and that swear by the LORD, and that swear by Malcham; Zephaniah pursues the subject contained in the verse I explained yesterday. For as the majority of the people still adhered to their superstitions, though the pure worship of the law had been restored by Josiah, the Prophet threatens here, that God would punish such ingratitude. As then he had spoken in the last verse of the worshipers of Baal and their sacrifices, so now he proceeds farther--that the Lord would execute vengeance on the whole people, who prayed to the host of heaven, or bowed themselves down before the host of heaven. It is well known that those stars are thus called in Scripture to which the gentiles ascribed, on account of their superior lustre, some sort of divinity. Hence it was, that they worshipped the sun as God, called the moon the queen of heaven, and also paid adoration to the stars. The people, then, did not only sin in worshipping Baal, but were also addicted to many superstitions, as we see to be the case whenever men degenerate from the genuine doctrine of true religion; they then seek out various inventions on all sides, so that they observe no limits and keep within no boundaries. But he says, that they worshipped the stars on their roofs. It is probable that they chose this higher place, as interpreters remind us, because they thought that they were more seen by the stars the nearer they were to them. For as men are gross in their ideas they never think God propitious to them except he exhibits some proof or sign of a bodily presence; in short, they always seek God according to their own earthly notions. Since, then, the Jews thought that there were so many Gods as there are stars in heaven, it is no wonder that they ascended to the roofs of their houses, that they might be, as it were, in the sight of their gods, and thus not lose their labor; for the superstitious never think that their devotion is observed by God, unless they have before their eyes, as we have just said, some sign of his presence. We now then see how this verse stands connected with the last. God declares that he would punish all idolaters; but as the Jews worshipped Baal, the Prophet first condemned that strange religion; and now he adds other devices, to which the Jews perversely devoted themselves; for they worshipped also all the stars, ascribing to them some sort of divinity. Then he mentions all those who worshipped and swore by their own king, and swore by Jehovah. By these last words the Prophet intimates, that the Jews had not so repudiated the law of God but that they boasted that they still worshipped the God who had adopted them, and by whom they had been redeemed, who had commanded the temple to be built for him, and an altar on mount Sion. They then did not openly reject the worship of the true God, but formed such a mixture for themselves, that they joined to the true God their own idols, as we see to be the state of things at this day under the Papacy. It seems a sufficient excuse to foolish men that they retain the name of God; and they confidently boast that the true God is worshipped by them; and yet we see that they mix together with this worship many of the delusions of Satan; for under the Papacy there is no end to their inventions. When any devise some peculiar mode of worship, it is then connected with the rest; and thus they form such a mixture, that from one God, divided into many parts, they bring forth a vast troop of deities. As then at this day the Papists worship God and idols too, so Zephaniah had to condemn the same wickedness among the Jews. We here learn that God's name was not then wholly obliterated, as though the world had openly fallen away from God; for though they worshipped Jupiter, Mercury, Apollo, and other fictitious gods, they yet professed to worship the only true and eternal God, the Creator of heaven and earth. What then was it that the Prophet condemned that they were not content with what the law simply and plainly prescribed, but that they devised for themselves various and strange modes of worship; for when men take to themselves such a liberty as this, they no longer worship the true God, how much soever they may pretend to do so, inasmuch as God repudiates all spurious modes of worship, as he testifies especially in Ezekiel 20--Go ye, he says, worship your idols. He shows that all kinds of worship are abominable to him whenever men depart in any measure from his pure word. For we must hold this as the main principle--that obedience is more valued by God than all sacrifices. Whenever men run after their own inventions they depart from the true God; for they refuse to render to him what he principally requires, even obedience. But our Prophet speaks according to the common notions of men; for they pretended to be the true worshipers of God, while they still adhered to their own inventions. They did not, indeed, properly speaking, worship the true God; but as they thought, and openly professed to do this, Zephaniah, making this concession, says--God will not suffer his own worship to be thus profaned: ye seek to blend it with that of your idols; this he will not endure. You worship the true God, and you worship your idols; but he would have himself to be worshipped alone; and this he deserves. But the partition which ye make is nothing else than the mangling of true worship; and God will not have himself to be thus in part worshipped. We now understand what the Prophet means here; for the Jews covered their abominations with the pretext that their purpose was to worship the God of Abraham: the Prophet does not simply deny this to be done by them, but declares that this worship was useless and disapproved by God; nay, he proceeds farther, and says that this worship, made up of various inventions, was an abominable corruption which God would punish; for he can by no means bear that there should be such an alliance--that idols should be substituted in his place, and that a part of his glory should be transferred to the inventions of men. This is the true meaning. We hence learn how greatly deceived the Papists are, who think it enough, provided they depart not wholly from the worship of the only true God; for God allows and approves of no worship except when we attend to his voice, and turn not aside either to the left hand or to the right, but acquiesce only in what he has prescribed. It is nothing strange that he connects swearing with worship, for it is a kind of divine worship. Hence the Scripture, stating a part for the whole, often mentions swearing in this sense, as including the service due to God. But the Prophet pronounces here generally a curse on all the superstitious, who worshipped fictitious gods; and then he adds one kind of worship, and that is swearing. I shall not here speak at large, nor is it-- necessary, on the subject of swearing. We know that the use of an oath is lawful when God is appealed to as a witness and a judge, on important occasions; for God's name may be interposed when a matter requires proof, and when it is important; but God's name is not to be introduced thoughtlessly. Hence two things are especially required in an oath--that all who swear by his name should present

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themselves with reverence before his tribunal, and acknowledge him to be the avenger if they take his name falsely or inconsiderately this is one thing. Then the matter itself, on account of which we swear, must be considered; for if men allow themselves to swear by God's name respecting things which are trifling and frivolous, it is a shameful profanation, and by no means to be borne. For it is a singular favor on the part of God, that he allows us to take his name when there is any controversy among us, and when a confirmation is necessary. As then we thus receive through kindness the name of God, it is surely a great favor; for how great is the sanctity of that name, though it serves even earthly concerns? God then does so far accommodate himself to us that it is lawful for us to swear by his name. Hence a greater seriousness ought to be observed by us in oaths, so that no one should dare to interpose an oath except when necessity requires; and we should also especially take heed lest God be called a witness to what is false. For how great a sacrilege it is to cover a falsehood with his name, who is the eternal and immutable truth! They then who swear falsely by his name change God, as far as they can, into what he is not. We now sufficiently understand how swearing is a kind of divine worship, because his honor is thereby given to God; for his majesty is, as it were, brought before us, and as it is his peculiar office to know and to discover hidden things, and also to maintain the truth, this his own work is ascribed to him. Now when any one swears by a mortal, or by the sun, or by the moon, or by creatures, he deprives God in part of his own honor. We hence see that in superstitious oaths there was a clear proof of idolatry. This is the reason why the Prophet here condemns those who did swear by Jehovah and by Malkom; that is, who joined their idols with the true and eternal God when they swore. For it is a clear precept of God's law, By the name of your God shall you swear.' Deuteronomy 6:13. And when the Prophets speak of the renovation of the Church, they use this form--You shall swear by the name of God;' To me shall bend every knee;' Every tongue shall swear to me.' What does all this mean? The whole world shall acknowledge me as the true God; and as every knee shall bow to me, so everyone will submit himself to my judgment. We may hence doubtlessly conclude, that God is deprived of his right, whenever we swear by the sun, or by the moon, or by the dead, or by any creatures. This evil has been common in all ages; and it prevails still at this day under the Papacy. They swear by the Virgin, by angels, and by the dead. They do not think that they thus take away anything from the sovereignty of the only true God; but we see what he declares respecting them. The Papists therefore foolishly excuse themselves, when they swear by their saints: for they cannot elude the charge of sacrilege, which the Holy Spirit has stamped with perpetual infamy, since he has said, that all those are abominable in the sight of God who swear by any other name than his own: and the reason is evident, for the sun, moon, and stars, and also dead or living men, are honored with the name of God, when they are set up as judges. For they who swear by the sun, do the same as though they said--The sun is my witness and judge; that is, The sun is my God. They who swear by the name of a king, or as profane men swore formerly, By the genius of their king, ascribe to a mortal what is peculiar to the true God alone. But when any one swears by heaven or the temple, and does not think that there is any divinity in the heavens or in the temple, it is the same as though he swore by God himself, as it appears from Matthew 23:20-22; and Christ, when he forbade us to swear by heaven or by the earth, did not condemn such modes of swearing as inconsistent with his word, but as only useless and vain. At the same time he showed that God's name is profaned by such expressions: They who swear by heaven, swear also by him who inhabits heaven; they who swear by the temple, swear also by him who is worshipped in the temple, and to whom sacrifices are offered.' When one swears by his head or by his life, it is a protestation, as though he said--As my life is dear to me. But they who swear by the saints, either living or dead, ascribe to mortals what is due to God. They who swear by the sun, place a dead created thing on the throne of God himself. As to the term mlkm, melkom, it may be properly rendered, their king; for mlk, melak, as it is well known, means a king; but it is here put in construction, mlkm, melkom, their king; they swear by their own, king. The Prophet, I doubt not, alludes to the word mvlk, Molok, which is derived from the verb, to reign: for though that word was commonly used by all as a proper name, it is yet certain that that false god was so called, as though he was a king: and the Prophet increases the indignity by saying--They swear by Malkom. He might have simply said, They swear by Moloch; but he says, They swear by Malkom; that is, They forget that I am their king, and transfer my sovereignty to a dead and empty image. God then does here, by an implied contrast, exaggerate the sin of the Jews, as they sought another king for themselves, when they knew that under his protection they always enjoyed a sure and real safety. Let us now proceed-Zephaniah 1:6 6. And them that are turned back from the LORD; and those that have not sought the LORD, nor enquired for him. The Prophet seems here to include, as it were, in one bundle, the proud despisers of God, as well as those idolaters of whom he had spoken. It may yet be, that he describes the same persons in different words, and that he means that they were addicted to their own superstitions, because they were unwilling to serve God sincerely and from the heart, and even shunned everything that might lead their attention to true religion. And this view I mostly approve; for what some imagine, that their gross contempt of God is here pointed out, is not sufficiently supported. I therefore rather think that the idolaters are here reproved, that they might not suppose that they could by subterfuges wash away their guilt; for they were wont to cover themselves with the shield of ignorance, when they were overcome, and their impiety was fully proved: I did not think so; but, on the contrary, my purpose was to worship God. Since, then, the superstitious are wont to hide themselves under the covering of ignorance, the Prophet here defines the idolatry of the people, and briefly shows that it was connected with obstinacy and wickedness. They did not seek Jehovah; but, on the contrary, they turned willfully away from him, and sought, as it were designedly, to extinguish true religion. Nor was it to be wondered at, that so grievous and severe a sentence was pronounced on them; for they had been taught by the law how God was to be served. How was it, then, that errors so gross had crept in? Doubtless, God had kindled the light of celestial truth, which clearly showed the way of true religion; but as men ever seek to perform some frivolous trifles, the Israelites and the Jews, when they felt ashamed openly and manifestly to reject the true God, labored at the same time to add many ceremonies, that their impiety might be thus concealed. This is the reason why the Prophet says that they turned back; that is, that they could not be excused on the ground of ignorance, but that they were perfidious and apostates, who had preferred their own idols to the true God; though they knew that he could not be rightly worshipped, but according to the rule prescribed in the law, they yet neglected this, and heaped together many superstitions. And, doubtless, we shall find that the fountain of all false worship is this--that men are unwilling truly and from the heart to serve God; and, at the same time, they wish to retain some appearance of religion. For there is nothing omitted in the law that is needful for the perfect worship of God: but as God requires in the law a spiritual worship, hence it is that men seek hiding-places, and devise for themselves many ceremonies, that they may turn back from God, and yet pretend that they come to him. While they sedulously labor in their own ceremonies, it is indeed true that the worship of God and religion are continually on their lips: but, as I have said, it is all hypocrisy and deception; for they accumulate ceremonies, that there might be something intervening between God and them. It is not, therefore, without reason that the Prophet here accuses the Jews that they turned back from Jehovah, and that they sought him not. How so? For there was no need of a long, or of a difficult, or of a perplexed enquiry; for the Lord had freely offered himself to them. How, then, was it that they were blind in the midst of light, except that they knowingly and willfully followed their own inventions? The same is the case at this day with the Papists: for though they may glamour a hundred times that they seek to worship God, it is quite evident that they willfully go astray; inasmuch as they so delight themselves with their own inventions, that they do not purely and from the heart devote and consecrate themselves to God. We now, then, see that this verse was added, as an explanation, by the Prophet, that he might deprive the Jews of their false plea of ignorance, and show that they sinned willfully; for they would have been sufficiently taught by the law, had they not adopted their own inventions, which dazzled their eyes and all their senses. It follows-Zephaniah 1:7-9 7. Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord has prepared a sacrifice, he has bid his guests. 8. And it shall come to pass in the day of the Lord's sacrifice that I will punish the princes, and the king's children, and all such as are clothed with strange apparel. 9. In the same day also will I punish all those that leap on the threshold, which fill their masters' houses with violence and deceit. The Prophet confirms here what he has previously taught, when he bids all to be silent before God; for this mode of speaking is the same as though he had said, that he did not terrify the Jews in vain, but seriously set before them God's judgment, which they would find by experience to be even more than terrible. He also records some of their sins, that the Jews might know that he did not threaten them for nothing, but that there were just causes why God declared that he would punish them. This is the substance of the whole. Let us first see what the Prophet means by the word, silence. Something has been said of this on the second chapter of Habakkuk. We said then that by silence is meant submission; and to make the thing more clear, we said that we were to notice the contrast between the silence to which men calmly submit, and the contumacy,

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which is ever clamorous: for when men seek to be wise of themselves, and acquiesce not in God's word, it is then said, that they are not silent, for they refuse to give a hearing to his word; and when men give loose reins to their own will, they observe no bounds. Until God then obtains authority in the world, all places are full of clamor, and the whole life of men is in a state of confusion, for they run to and fro in their wanderings; and there is no restraint where God is not heard. It is for the same reason that the Prophet now demands silence: but the expression is accommodated to the subject which he handles. To be silent at the presence of God, it is true, is to submit to God's authority; but the connection is to be considered; for Zephaniah saw then that God's judgment was despised and regarded as nothing; and he intimates here that God had so spoken, that the execution was nigh at hand. Hence he says, Be silent, that is, Know ye, that I have not spoken merely for the purpose of terrifying you; but as God is prepared to execute vengeance, of this he now reminds you, that if there be any hope of repentance, you may in time seek to return into favor with him; if not, that ye may be without excuse. We now then understand why the Prophet bids them to be silent before the Lord Jehovah: and the context is a confirmation of the same view; for the reason is added, Because the day of Jehovah is nigh. For profane men ever promise to themselves some respite, and think that they gain much by delay: the Prophet, on the contrary, does now expose to scorn this self-security, and says, that the day of Jehovah was nigh at hand. It is then the same thing as though he had said, that his judgment ought to have been quickly anticipated, and even with fear and trembling. He afterwards employs a metaphor to set forth what he taught,--that God had prepared a sacrifice, yea, that he had already appointed and set apart his guests. By the word, sacrifice, the Prophet reminded them, that the punishment of which he had spoken would be just, and that the glory of God would thereby shine forth. We indeed know how ready the world is to make complaints; when it is pressed by God's hand, it expostulates on account of too much rigor; and many in an open manner give utterance to their blasphemies. As then they own not God's justice in his punishment, the Prophet calls it a sacrifice; and sacrifices, we know, are evidences of divine worship, and he who offers a sacrifice to God, owns him to be just. So also by this kind of speaking Zephaniah intimates that God would not act a cruel part in cutting off the city Jerusalem and its inhabitants; for this would be a sacrifice, according to the language often employed by the Prophets, and especially by Isaiah, who says of Bozrah, A sacrifice is prepared in Bozrah,' Isaiah 34:6; and who says also of Jerusalem itself, Oh! Ariel! Ariel!' Isaiah 29:1, where Jerusalem itself is represented as the altar; as though he had said, In all the streets, in the open places, there shall be altars to me; for I will collect together great masses of men, whom I shall slay as a sacrifice to me. For all who were not willing to render worship to God, and who did not freely offer themselves as spiritual victims to him, were to be drawn to the slaughter, and were at the same time called sacrifices. So the executions on the gallows, when the wicked suffer, may be said to be sacrifices to God: for the Lord arms the magistrate with the sword to restrain wickedness, that the wicked may not have such liberty as to banish all equity from the world. The cities also, which, being forcibly taken, are subject to a slaughter, and the fields, where armies are slain, become altars, for God makes the rebellious a sacrifice, because they refuse willingly to offer themselves. So also in this place the Prophet says, Jehovah has prepared for himself a sacrifice,--Where? At Jerusalem, through the whole city, as it has appeared from the quotation from Isaiah; for as they had not rightly sacrificed to God on Mount Sion, but vitiated his whole worship, God himself declares, that he would become a priest, that he might slay, as he thought right, those beasts, who had obstinately refused his yoke: And he has prepared his guests. But I cannot finish today. Prayer Grant, Almighty God, that as we continue in so many ways to provoke against us your wrath, we may patiently bear the punishment, by which you correct our faults, and also anticipate your judgment: and since you are pleased to recall us in due time to yourself, let us not turn deaf ears to your counsels, but so obey and submit ourselves to you, that we may become partakers of that mercy, which you offer to us, provided we seek to be reconciled to you, and so proceed in your service, that under the government of Christ your Son, whom you have appointed to be our supreme and only king, we may so strive to be wholly devoted to you that you may be glorified through our whole life, until we become at length partakers of that celestial glory, which has been procured for us by the blood of your only-begotten Son. Amen Lecture One Hundred and Twentieth We stated yesterday why God compares the slaughter of the wicked to a sacrifice,--because in punishing the ungodly, he shows himself to be the judge of the world: and this slaying is a sacrifice of sweet odor, because it makes known this glory. And he immediately adds, that he had prepared his guests. The word he uses is qds, kodash, which means to sanctify, but is often to be taken in a different sense. It may be explained as meaning, that God had prepared his guests: but as there is an express mention made of sacrifice, Zephaniah, I have no doubt, continues the same metaphor. The meaning then is, that the Chaldeans, who were ministers of God's vengeance, were already not only chosen for the purpose of executing it, but were divinely consecrated for that end: and this unwelcome saying was uttered by the Prophet, that he might more sharply touch the feelings of his own nation. The Jews ought indeed to have acknowledged God's judgment even when executed by heathens; but this they would not have done, had they not understood, that these were, in exercising their cruelty, as it were, the priests of God; for the royal priesthood at Jerusalem had been profaned. We now then see why the Prophet says, that those were sanctified by the Lord who had been invited to feed on the flesh of the chosen people, as they were willing to eat of the remainder of their sacrifices on festal days. Let us now proceed. I yesterday repeated this verse, And it shall be, on the day of the sacrifice of Jehovah, that I will then visit the princes, and the sons of the king, and those who are clothed with strange apparel. The Prophet shows, that he not only threatened the common people, but also the chief leaders, so that he spared not even the king's sons. He attacks then here the principal men among the people; for they were justly led to punishment in the first place, as they had been to others the cause of their errors. We indeed know, that they who excel in dignity give a much greater offense when they abuse their power in promoting what is sinful. Hence it was, that God seemed often to have sent his Prophets to them only. For though the low and the humble in the community were not exempt from punishment, yet it was but reasonable that God should more severely punish their leaders. Hence the Prophet now says, that God would visit the princes and the king's Sons. He did not indeed intend here to flatter obscure men, as though God meant to overlook them: but as the king and his counselors had more grievously sinned, the more angry was God with them. We also know, that kings and others, who exercise power, are not easily moved, for the splendor of their fortune blinds them; and they think that they are in a manner exempt from laws, because they occupy a higher station. We now then see why the Prophet speaks especially of the princes and the king's sons. He also adds, And those who wear foreign apparel. Some refer this to the worshipers of Baal, or his priests; but the context does not allow us to apply it to any but to courtiers, whose great delight was in apparel: for what Christ says is proved by the experience of all ages to be too true,--that they who wear soft clothing are in king's courts. Matthew 11:8. And it is probable, that courtiers, through a foolish affectation, often changed their clothes; as it is the case with men who seek to appear great, they devise daily some new way for spending money; and though they may be more splendidly clothed than needful, yet they think it almost too sordid to wear the same apparel for a whole month; and that their prodigality may be more evident, they change also the forms of their dress. This affectation prevails far too much at this day in the world. But even then in the age of the Prophet, as it appears, the courtiers and those who had power among the people, often changed their dress, that they might the more display their pomp and attract the admiration of the simple and poor people. And it was not simple ambition, but it brought with it a contempt for others; for the rich in this way upbraided the poor, that they themselves were alone worthy of this superfluity and opulence. It was not enough for them, that they were clothed for their own comfort, and also that ornament and splendor were added; but they would have willingly made bare all others: and as it was a shame to do this, they yet showed, as far as they could, by their superfluous abundance, that they were alone worthy of such display. It was then no wonder that the Lord threatened them with so much severity. As this vice in course of time had greatly increased, this passage of the Prophet deserves particular notice. And the more luxurious men become and the more they indulge in such varieties, and thus manifest their pride, the more carefully we ought to learn to restrain the desires of our flesh, that they may not leap over the bounds of moderation; and let those who abound in wealth be contented with what is modest and becoming; and let them especially abstain from that absurd affectation, which the Prophet evidently condemns here. It may however have been, that the Jews then sought new and unusual fashions as to their clothes from remote countries, like the French at this day, who delight in the Turkish habit; for they have too much intercourse with Turkey. So also at that time a foolish desire had possessed the hearts of the people, so as to wish to ingratiate themselves with the Chaldeans, and to make friends of them by a likeness in dress. And we may learn this from a passage in Ezekiel, where he compares them to harlots or to foolish lovers (Ezekiel 23:2, etc.:) for as lovers paint harlots on walls, and whoremongers and adulterers do the same; so

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Ezekiel accuses the Jews, that they were so inflamed with a mad desire of making a covenant with the Chaldean nation, that they had their images painted in their chambers. They also no doubt imitated their dress, in order to show that they regarded it a great happiness, if they became their friends and confederates. Now follows what I repeated also yesterday, I will visit every one who dances on the threshold. Some explain this of the worshipers of Baal, but improperly; for as I have already said, the context will not allow us to understand this except of the servants of princes, who cruelly harassed the people and deprived helpless men of their property, who were not able to resist them. The Prophet then, after having spoken of the chief governors of the kingdom and of the king's sons, now comes to their servants, who, like hunting dogs, were ready to seize everywhere on the prey. They who understand this to be said of the sacrifices of Baal, adduce a passage from sacred history,--that since the image of Dagon had been found on the threshold of the temple, they dared not to tread on the threshold, but leaped over it: but this is too far-fetched. Others also bring expositions of a different kind; but the Prophet, I have no doubt, refers here to the liberty they took in plundering, when he says, that they danced on the threshold, as persons triumphing; for he afterwards adds, that they filled, by rapine and fraud, the houses of the princes. To leap or dance then on the threshold is no other thing than to take possession of the houses of other people, and insolently to triumph over them, as it is usually done by conquerors. For he who takes possession of what belongs to another, does not quietly rest there as in his own habitation, but boasts and exults. So also here, the Prophet paints to the life that wantonness, which the servants of princes showed, when they entered into the houses of others. He therefore says, that they danced, and said, This is my house; and who will dare to say a word to the contrary? Since then the servants of princes took so much liberty, the Prophet here denounces on them the vengeance of God. He then adds, that they filled their masters' houses by rapine and fraud. By rapine and fraud he means the prey gathered, partly by armed force, and partly by deceit and craft; for courtiers have their nets by which they lay in wait for helpless men. But if they cannot obtain by fraud what they hope for, they leave recourse to armed force. However this may be, they enrich themselves, sometimes by plundering, and sometimes by fraud. Hence the Prophet mentions both here. It follows-Zephaniah 1:10 10. And it shall come to pass in that day, says the LORD, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. He confirms here the same truth, and amplifies and illustrates it by a striking description; for we know how much a lively representation avails to touch the feelings, when the event itself is not only narrated, but placed as it were before our eyes. So the Prophet is not content with plain words, but presents a scene, that the future destruction of Jerusalem might appear in a clearer light. But as I have elsewhere explained this mode of speaking, I shall not dwell on the subject now. He says, that there would be the voice of crying from the gate of the fishes. He names here three places in Jerusalem, and afterwards he adds a fourth. But as we do not understand the situation of the city, sufficient for us is this probable conjecture,--that he refers to parts opposite to one another; as though he had said, that no corner of the city would be in a quiet state, when the Lord roused up war. Let us then suppose it to be triangular, and let the gate of the fishes be one side, and let the second gate or the school be on the other; and let the part nigh the hills form the third side. What some say, that the hills mean palaces, I do not approve of; nor is it consistent with the context: but we ought to bear in mind what I have already stated, that the Prophet here denounces ruin on every part of the city, so that the Jews would in vain seek refuges for themselves; for by running here and there, they would find all places full of crying and howling. There shall be then the voice of crying from the gate of the fishes. Why the Prophet calls it the gate of the fishes we cannot for certainty say except that it is a probable conjecture, that either some fish-pond was near it, or that the fish-market was nigh. As to the word msnh, meshene, the majority of interpreters think that it means the place where the priests explained the law and devoted themselves to the study of it; and they adduce a passage from 2 Kings 22:14, where it seems, as there is mention made of priests, the word is taken in this sense. But as gates are spoken of here, and as the Hebrews often call whatever is second in order by this word, as the second part in buildings and also in towns and in other places, is thus called, we may take it here in this sense, that is, as meaning that gate which was next to the first in general esteem. But as the subject has little to do with the main point, I dismiss it. He says in the last place, that there would be a great breach in the hills. He refers, I have no doubt, to that part of the city which was contiguous to the mountains. However this may be, it was the Prophet's object to include here the whole city, that he might shake off from the Jews all vain confidence, and show that there would be no escape, when the Lord stretched forth his hand to punish their sins. It now follows-Zephaniah 1:11 11. Howl, you inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. The Prophet addresses the merchants here who inhabited the middle part of the city, and hence thought themselves farther off from all danger and trouble. As then they were concealed as it were in their hiding-places, they thought that no danger was nigh them; and thus security blinded them the more. After having spoken of the king's palace and of the princes and their servants, Zephaniah now turns his discourse to the merchants. And he calls them the inhabitants of the hollow place, mkts, mecatesh. The verb kts, catash, means to be hollow; hence the Hebrews call a hollow place mkts, mecatesh. So Solomon calls a mortar by this name, because it is hollow: and we learn also from other parts of scripture that the word means sometimes either a cavern or some low place. But we know that merchants have for the most part their streets on level ground, and it is for their advantage, as they have goods to carry. It may then have been, that at Jerusalem there was a large company of merchants in that part of the city, which was in its situation low. But they who regard it as a proper name, bring nothing either of reason or probability to confirm their opinion: and it is also evident from the context that merchants are here addressed, for cut off, he says, is the mercantile people. The word knn, canon, means a merchant. Some think that the Jews are here, as often elsewhere, called Canaan, because they were become degenerate, and more like the Canaanites than the holy fathers, from whom they descended. But the Prophet speaks here no doubt of merchants, for an explanation immediately follows, all who are laden with money. And he says that merchants were laden with money, because they would not transact business without making payments and counting money, and also, because merchants for the most part engrossed by their gainful arts a great portion of the wealth of the world. We now then understand what the Prophet means: He threatens howling to the merchants, who were concealed in their hidden places, for they occupied that part of the city, as I have already said, which was below the hills; and he then makes use of the word knn, canon, a trafficker; and lastly he speaks of their wealth, as it is probable that they became rich through frauds and most dishonest means, and shows that their money would be useless to them, for they would find in it no defense, when the Lord extended his hand to punish them. It now follows-Zephaniah 1:12 12. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The LORD will not do good, neither will he do evil. The Prophet addresses here generally the despisers of God, who were become hardened in their wickedness. But before he openly names them, he says that the visitation would be such, that God would search every corner, so that no place would remain unexplored. For to visit with candles, or to search with candles, is so to examine all hidden places or coverts, that nothing may escape. When one intends to plunder a city, he first enters into the houses, and takes away whatever he finds; but when he thinks that there are some hidden treasures, he descends into the secret cells; and then if there be no light there, he lights a candle, and carefully looks here and there, that he may not overlook anything. By this comparison then God intimates, that Jerusalem would be so plundered, that nothing whatever would remain. Hence he says, I will search it with candles. We indeed know that nothing is hid from God; but it is evident, that he is constrained to borrow comparisons from the common practice of men, because he could not otherwise express what is necessary for us to know. The world indeed deal with God as men do with one another; for they think that he can be deceived by their craftiness. He therefore laughs to scorn this folly, and says, that he would have candles to search out whatever was concealed. Now, as impiety had possessed the minds of almost all the people, he says, I will visit the men, who on their lees are congealed. This may indeed be only understood of the rich, who flattered themselves in their prosperity, and feared nothing, and were thus congealed on their lees: but Zephaniah shows in the words which follow, that he had in view something more atrocious, that is, that they said that neither good nor evil proceeded from God. At the same time, these two things may be suitably joined together--that he reproves here their self-security, produced by wealth--and that he also accuses the careless Jews of that gross contempt of God which is afterwards mentioned. And I am disposed to take this view, that is, that the Jews, inebriated with prosperity, became hardened, as men contract hardness often by labor-and that they so collected lees through too much quietness and abundance of things, that they became wholly stupid, and could be touched by no truth made known to them. Hence in the first place the Prophet says, that God would visit with punishment a carelessness so extreme, when men not only slumbered in their prosperity, but

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also became congealed in their own stupidity, so as to be almost void of sense and understanding. When one addresses a dead mass, he can effect nothing: and so the Prophet compares careless men to a dead and congealed mass; for stupidity had so bound up all their senses, that they could not be either allured by the goodness of God, or terrified by his threatenings. Congealing then is nothing else but that hardness or contumacy, which is contracted by self-indulgences, and particularly when the minds of men become almost stupefied. And by lees he means sinful indulgences, which so infatuate all the senses of men, that no light nor sincerity remains. He then mentions what they said in their hearts. He expresses here what that carelessness which he condemned brings with it--even that wicked men fearlessly mock God. What it is to speak in the heart, is evident from many parts of Scripture; it means to determine anything within: for though the ungodly do not openly proclaim what they determine in their minds, they yet reason within themselves, and settle this point--that either there is no God, or that he rests idly in heaven. Said has the ungodly in his heart, No God is.' Why in the heart? Because shame or fear prevents men from openly avowing their impiety; yet they cherish such thoughts in the heart and assent to them. Now here is described by the Prophet the height of impiety, when he says, that men drunk with pleasures robbed God of his office as a judge, saying, that he does neither good nor evil. And it is probable that there were then many at Jerusalem and throughout Judea who thus insolently despised God as a judge. But Zephaniah especially speaks of the chief men; for such above all others deride God, as the giants did, and look down as from on high on his judgments. There is indeed much insensibility among the common people; but there is more madness in the pride of great men, who, trusting in their power, think themselves exempt from the authority of God. But what I have just said must be borne in mind, that an unhealable impiety is described by the Prophet, when he accuses the Jews, that they did not think God to be the author either of good or of evil; because God is thus deprived of his dignity; for except he is owned as the judge of the world, what becomes of his dignity? The majesty, or the authority, or the glory of God does not consist in some imaginary brightness, but in those works which so necessarily belong to him, that they cannot be separated from his very essence. It is what peculiarly belongs to God, to govern the world, and to exercise care over mankind, and also to make a difference between good and evil, to help the miserable, to punish all wickedness, to check injustice and violence. When any one takes away these things from God, he leaves him an idol only. Since, then, the glory of God consists in his justice, wisdom, judgment, power, and other attributes, all who deny God to be the governor of the world entirely extinguish, as much as they can, his glory. Even so do heathen writers accuse Epicures; for as he dared not to deny the existence of some god, like Diagoras and some others, he confessed that there are some gods, but shut them up in heaven, that they might enjoy there their leisure and delights. But this is to imagine a god, who is not a god. It is then no wonder that the Prophet condemns with so much sharpness the stupidity of the Jews, as they thought that neither good nor evil proceeded from God. But there was also a greater reason why God should be so indignant at such senselessness: for whence was it that men entertained such an opinion or such a delirious thought, as to deny that God did either good or evil, except that they attempted to drive God far away from them, that they might not be subject to his judgment. They therefore who seek to extinguish the distinction between right and wrong in their consciences, invent for themselves the delirious notion, that God concerns not himself with human affairs, that he is contented with his own celestial felicity, and descends not to us, and that adversity as well as prosperity happens to men by chance. We hence see how men seek willfully and designedly to indulge the notion, that neither good nor evil comes from God: they do this, that they may stupefy their own consciences, and thus precipitate themselves with greater liberty into sin, as though they were free to do anything with impunity, and as though there was no judge to whom an account is to be rendered. And hence I have said, that it is the very summit of impiety when men strengthen themselves in this error, that God rests in heaven, and that whatever miseries they endure in this world happen through fortunes and that whatever good things they have are to be ascribed either to their own industry or to chance. And so the Prophet briefly shows in this passage that the Jews were past recovery, that no one might feel surprised, that God should punish with so much severity a people who had been his friends, and whom he had adopted in preference to the whole world: for he had set apart the race of Abraham, as it is well known, as his chosen and holy people. God's vengeance on the children of Abraham might have appeared cruel or extremely rigid, had it not been expressly declared that they had advanced so far in impiety as to seek to exclude God from the government of the world, and to deprive him of his own peculiar office, even that of punishing sin, of defending his own people, of delivering them from all evils, of relieving all their miseries. Since, then, they thus shut up God in heaven, and gave the governing power on earth to fortune, it was an intolerable stupidity, nay, wholly diabolical. It was therefore no wonder that God was so severely indignant, and stretched forth his hand to punish their sin, as their disease had become now incurable. Prayer Grant, Almighty God, that as almost the whole world breaks out into such excesses, that there is no moderation, no reason,--O grant, that we may learn not only to confine ourselves within those limits which you approve and command, but also to delight and glory in the smallness of our portion, inasmuch as the wealth, and honors, and pleasures of the world so fascinate the hearts and minds of all, that they elevate themselves into heaven, and carry on war, as it were, avowedly with you. Grant also to us, that in our limited portion we may be in such a way humbled under your powerful hand, as never to doubt but that you will be our deliverer even in our greatest miseries; and that ascribing to you the power over life and death, we may feel fully assured, that whatever afflictions happen to us, proceed from your just judgment, so that we may be led to repentance, and daily exercise ourselves in it, until we shall at length come to that blessed rest which is laid up for us in heaven, through Christ our Lord. Amen. Lecture One Hundred and Twenty-First Zephaniah 1:13 13. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof. Zephaniah pursues the same subject--that God, after long forbearance, would punish his rebellious and obstinate people. Hence he says, that they were now delivered, even by God himself, into the hands of their enemies. They indeed knew that many were inimical to them; but they did not consider God's judgment, as God himself elsewhere complains--that they did not regard the hand of him who smote them. Isaiah 9:13. Our Prophet, therefore, declares now that they were given up to destruction, and that their enemies would find no trouble nor difficulty in invading the land, since all places would be open to plunder. And he recites what is found in Leviticus 26:20; for the Prophets were interpreters of the law, and the only difference between Moses and them is, that they apply his general truth to their own time. The Prophet now pursues this course, as though he had said, that God had not in vain or to no purpose threatened this evil in his law; for the Jews would find by experience that this would really be the case, and that it had been truly said, that the fruit of the land, their habitations, and other comforts of life, would be transferred to others. It now follows-Zephaniah 1:14 14. The great day of the Lord is near, it is near, and with great haste, even the voice of the day of the Lord: the mighty man shall cry there bitterly. The Prophet in this verse expresses more clearly what I have already stated--That God would be the author of all the evils which would happen to the Jews; for as they grew more insensible in their sins, they more and more provoked God's wrath against themselves. It is therefore no common wisdom to consider God's hand when he strikes or chastens us. This is the reason why the Prophet now calls the attention of the Jews to God, that they might not fix their minds, as it is commonly done, on men only. At the same time, he tries to shake off their torpor by declaring that the day would be terrible, and that it was also now near at hand. We indeed know that hypocrites trifle with God, except they feel the weight of his wrath, and that they protract time, and promise themselves so long a respite, that they never awake to repentance. Hence the Prophet in the first place shows, that whatever evils then impended over the Jews were not only from men, but especially from God. This is one thing; and then, in order thoroughly to touch stupid hearts, he says, that the day would be terrible; and lastly, that they might not deceive themselves by vain flatteries, he declares that the day was at hand. These three things must be noticed in order that we understand the Prophet's object. But he says at the beginning of the verse, that the great day of Jehovah was nigh. In these words he includes the three things to which I have already referred. By calling it the day of Jehovah, he means, that whatever evils the Jews suffered, ought to have been ascribed to his judgment; and by calling it the great day, his object

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was to strike terror; as well as by saying, in the third place, that it was nigh. We hence see that three things are included in these words. But the Prophet more fully explains what might, on account of the brevity of his words, have seemed not quite clear. Near, he says, is the day, and quickly hastens. Men, we know, are willling to extend time, that they may cherish their sins; for though they cannot divest themselves of every feeling as to religion, or shake it off, they yet imagine for themselves a long distance between them and God; and by such an imagination they find ease for themselves. Hence the Prophet declares the day to be nigh; and as it was hardly credible that the destruction of which he spake was near, he adds, that the day was quickly hastening; as though he had said, that they ought not to judge by the present state of things what God would do, for in a moment his wrath would pass through from east to west like lightning. Men need long preparation when they determine to execute their vengeance; but God has no need of much preparation, for his own power is sufficient for him when he resolves to destroy the wicked. We now, then, see why it was added by the Prophet, that the day would quickly hasten. He now repeats that the day of Jehovah and his voice would cry out bitterly. I have stated three renderings as given by interpreters. Some read thus--The day of Jehovah shall be bitter; there the strong shall cry aloud. This meaning is admissible, and a useful instruction may from it be elicited; as though the Prophet had said, that no courage could bring help to men, or be an aid to them, against God's vengeance. Others give this rendering, that the day would bitterly cry out, for there would be the strong, that is, the strength of enemies would break down whatever courage the Jews might have. But this second meaning seems forced; and I am disposed to adopt the third--that the voice of the day of Jehovah would bitterly cry out. And he means the voice of those who would have really to know God as a judge, whom they had previously despised; for God would then put forth his power, which had been an object of contempt, until the Jews had by experience felt it. As to the Prophet's design, there is no ambiguity: for he seeks here to rouse the Jews from their insensibility, who had so hardened themselves against all threatening, that the Prophets were not able to convince them. Since, then, they had thus hardened themselves against every instruction and all warnings, the Prophet here says, that the voice of God's day would be different: for God's voice had sounded through the mouth of the Prophets, but it availed not with the deaf. An awful change is here announced; for the Jews shall then cry aloud, as the roaring of the divine voice shall then terrify them, when God shall really show that he is the avenger of wickedness-When therefore he shall ascend his tribunal, then ye shall cry. His messengers now cry to you in vain, for ye close up your ears; ye shall cry in your turn, but it will be in vain. But if one prefers to take it as one sentence, The voice of the day of Jehovah, there strong, shall bitterly cry out, the meaning will be the same as to the main point. I would not, therefore, contend about words, provided we bear in mind what I have already said--that Zephaniah sets here the cry of the distressed people in opposition to the voices of the Prophets, which they had despised, yea, and for the most part, as it appears from other places, treated with ridicule. However this may have been, he indirectly condemns their false confidence, when he speaks of the strong; as though he had said, that they were strong only for their own ruin, while they opposed God and his servants; for this strength falls at length, nay, it breaks itself by its own weight, when God rises to judgment. It follows-Zephaniah 1:15, 16 15. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, 16. A day of the trumpet and alarm against the fenced cities, and against the high towers. The Prophet shows here how foolish they were who extenuated God's vengeance, as hypocrites and all wicked men are wont to do. Hence he accuses the Jews of madness, that they thought that the way of reconciliation would be easy to them, when they had by their perverseness provoked God to come against them as an armed enemy. For though the ungodly do not promise to themselves anything of God's favor, yet they entertain vain imaginations, as though he might with no trouble be pacified: they do not think that he will be propitious to them, and yet in the meantime they deride his vengeance. Against this kind of senselessness the Prophet now inveighs. We have stated in other places, that these kinds of figurative expressions were intended solely for this end--to constrain men to entertain some fear, for they willfully deluded themselves: for the Prophets had to do, partly with open despisers of God, and partly with his masked worshipers, whose holiness was hypocrisy. This, then, was the reason why he said, that that day would be a day of wrath, and also a day of distress and of affliction, of tumult and desolation, of darkness and of thick darkness, of clouds and of mist. In short, he intended to remove from the Jews that confidence with which they flattered themselves, yea, the confidence which they derived from their contempt of God: for the flesh is secure, while it has coverts, where it may withdraw itself from the presence of God. True confidence cannot exceed moderation, that is, the confidence that is founded on God's word, for thus men come nigh to God: but the flesh wishes for no other rest but in the forgetfulness of God. And we have already seen in the Prophet Amos, (Amos 5:18,) why the day of Jehovah is painted as being so dreadful; he had, as I have said, to contend with hypocrites, who made an improper use of God's name, and at the same time slumbered in gross insensibility. Hence Amos said, It will be a day, not of light, but of darkness; not of joy, but of sorrow. Why then do ye anxiously expect the day of the Lord? For the Jews, glorying in being the chosen people of God, and trusting only in their false title of adoption, thought that everything was lawful for them, as though God had renounced his own authority. And thus hypocrites ever flatter themselves, as though they held God bound to them. Our Prophet does not, as Amos, distinctly express these sentiments, yet the meaning of the words is the same, and that is, that when God ascends his tribunal, there is no hope for pardon. He at the same time cuts off from them all their vain confidences; for though God excludes all escapes, yet hypocrites look here and there, before and behind, to the right hand and to the left. The Prophet therefore intimates, that there would be everywhere darkness and thick darkness, clouds and mists, affliction and distress,--Why? because it would be the day of wrath; for God, after having borne patiently a long time with the Jews, and seen that they perversely abused his patience, would at length put forth his power. And that they might not set up their own strongholds against God, he says, that war was proclaimed against the fortified cities and high citadels. We hence see that he deprives the Jews of all help, in order that they might understand that they were to perish, except they repented, and thus return into favor with God. It shall then be a day of the trumpet and of shouting, --How? On all fortified cities. For the Jews, as it is usually done, compared the strength of their enemies with their own. It was not their purpose to go forth beyond their own borders: and they thought that they would be able to resist, and be sufficiently fortified, if any foreign enemy invaded them. The Prophet laughs to scorn this notion, for God had declared war against their fortified cities. It follows Zephaniah 1:17 17. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the LORD: and their blood shall be poured out as dust, and their flesh as the dung. He confirms what I have already stated--that though other enemies, the Assyrians or Chaldeans, attacked the Jews, yet God would be the principal leader of the war. God then claims here for himself what the Jews transferred to their earthly enemies: and the Prophet has already often called it the day of Jehovah; for God would then make known his power, which had been a sport to them. He therefore declares in this place, that he would reduce man to distress, so that the whole nation would walk like the blind --that, being void of counsel, they would stumble and fall, and not be able to proceed in their course: for they are said to go astray like the blind, who see no end to their evils, who find no means to escape ruin, but are held as it were fast bound. And we must ever bear in mind what I have already said--that the Jews were inflated with such pride, that they heedlessly despised all the Prophets. Since then they were thus wise in themselves, God denounces blindness on them. He subjoins the reason, Because they had acted impiously towards Jehovah. By these words he confirms what I have already explained--that the intermediate causes are not to be considered, though the Chaldeans took vengeance on the Jews; for there is a higher principle, and another cause of this evil, even the contempt of God and of his celestial truth; for they had acted impiously towards God. And by these words the Prophet reminds the Jews, that no alleviation was to be expected, as they had not only men hostile to them, but God himself, whom they had extremely provoked. Hence he adds, Poured forth shall be your blood as dust. They whom God delivered up to extreme reproach were deserving of this, because he had been despised by them. Their flesh, he says, shall be as dung. Now, we know how much the Jews boasted of their preeminence; and God had certainly given them occasion to boast, had they made a right and legitimate use of his benefits; but as they had despised him, they deserved in their turn to be exposed to every ignominy and reproach. Hence the Prophet here lays prostrate all their false boastings by which they were inflated; for they wished to be honorable, while God was despised by them. At last he adds-Zephaniah 1:18 18. Neither their silver nor their gold shall be able to deliver them in the day of the Lord's wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land.

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He repeats what he has already said--that the helps which the Jews hoped would be in readiness to prevent God's vengeance would be vain. For though men dare not openly to resist God, yet they hope by some winding courses to find out some way by which they may avert his judgment. As then the Jews, trusting in their wealth, and in their fortified cities, became insolent towards God, the Prophet here declares, that neither gold nor silver should be a help to them. Let them, he says, accumulate wealth; though by the mass of their gold and silver they form high mountains for themselves, yet they shall not be able to turn aside the hand of God, nor be able to deliver themselves,--and why? He repeats again the same thing, that it would be the day of wrath. We indeed know, that the most savage enemies are sometimes pacified by money, for avarice mitigates their cruelty; but the Prophet declares here, that as God would be the ruler in that war, there would be no redemption, and therefore money would be useless: for God could by no means receive them into favor, except they repented and truly humbled themselves before him. He therefore adds, that the land would be devoured by the fire of God's jealousy, or indignation. He compares God's wrath to fire; for no agreement can be made when fire rages, but the more materials there are the more will there be to increase the fire. So then the Prophet excludes the Jews from any hope of deliverance, except they reconciled themselves to God by true and sincere repentance; for a consummation, he says, he will make as to all the inhabitants of the land, and one indeed very quick or speedy. In short, he means, that as the Jews had hardened themselves against every instruction, they would find God's vengeance to be such as would wholly consume them, as they would not anticipate it, but on the contrary enhance it by their pride and stupidity, and even deride it. Now follows-CHAPTER 2 Zephaniah 2:1, 2 1. Gather yourselves together, yes, gather together, O nation not desired; 2. Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord's anger come upon you. The Prophet, after having spoken of God's wrath, and shown how terrible it would be, and also how near, now exhorts the Jews to repentance, and thus mitigates the severity of his former doctrine, provided their minds were teachable. We hence learn that God fulminates in his word against men, that he may withhold his hand from them. The more severe, then, God is, when he chastises us and makes known our sins, and sets before us his wrath, the more clearly he testifies how precious and dear to him is our salvation; for when he sees us rushing headlong, as it were, into ruin, he calls us back by threatening and chastisements. Whenever, then, God condemns us by his word, let us know that he will be gracious to us, if, touched with true repentance, we flee to his mercy; for to effect this is the design of all his reproofs and threatening. There follows then a seasonable exhortation, after the Prophet had spoken of the dreadfulness of God's vengeance. Gather yourselves, he says, gather, you nation not worthy of being loved. Others read--Search among yourselves, search; and interpreters differ as to the root of the verb; some derive it from qss, koshesh, and others from qvs, kush; while some deduce the verb from the noun qs kosh, which signifies chaff or stubble. But however this may be, I consider the real meaning of the Prophet to be--Gather yourselves, gather; for this is what grammatical construction requires. I do not see why they who read search yourselves, depart from the commonly received meaning, except they think that the verb gather does not suit the context; but it suits it exceedingly well. Others with more refinement read thus-Gather the chaff, gather the chaff, as though the Prophet ridiculed the empty confidence of the people. But as I have already said, he no doubt shows here the remedy, by which they might have anticipated God's judgment, with which he had threatened them. He indeed compares them to stubble, as we find in the next verse, but he shows that still time is given them to repent, so that they might gather themselves, and not be dissipated; as though he said--The day of your scattering is at hand; you shall then vanish away like chaff, for ye shall not be able to stand at the breath of the Lord's wrath. But now while God withholds himself, and does not put forth his hand to destroy you, gather yourselves, that you may not be like the chaff. There are then two parts in this passage; the first is, that if the Jews abused, as usual, the forbearance of God, they would become like the chaff, for God's wrath would in a moment scatter them; but the Prophet in the meantime reminds them that a seasonable time for repentance was still given them; for if they willingly gathered themselves, God would spare them. Before then the day of Jehovah's wrath shall come; gather, he says, yourselves. But the way of gathering is, when men do not vanish away in their foolish confidences, or when they do not indulge their own lusts; for whenever men give loose reins to wicked licentiousness, and thus go astray in gratifying their corrupt lusts, or when they seek here and there vain confidences, they expose themselves to a scattering. Hence the Prophet exhorts them to examine themselves, to gather themselves, and as it were to draw themselves together, that they might not be like the chaff. Hence he says,--gather yourselves, yea, gather, ye nation not loved Some take the participle nksph, necasaph, in an active sense, as though the Prophet had said that the Jews were void of every feeling, and had become wholly hardened in their stupidity. But I know not whether this can be grammatically allowed. I therefore follow what has been more approved. The nation is called not worthy of love, because it did not deserve mercy; and God thus amplifies and renders illustrious his own grace, because he was still solicitous about the salvation of those who had willfully destroyed themselves, and rejected his favor. Though then the Jews had by their depravity so alienated themselves from God, that there was no reason why he should save them, he yet still continued to call them back to himself. It is therefore a remarkable proof of the unfailing grace of God, when he shows love to a nation wholly worthy of being hated, and is concerned for its safety. He then adds, Before the decree brings forth. Here the Prophet asserts his own authority, and that of God's other servants: for the Jews thought that all threatening would come to nothing, as it is the case with most men at this day who deride every true doctrine, as though it were nothing but an empty sound. Hence the Prophet ascribes birth to his doctrine. It is indeed true, that the word decree has a wider meaning; but the Prophet does not speak here of the hidden counsel of God. He therefore calls that a decree, which God had already declared by his servants: and the meaning is, that it is not beating the air when God denounces his vengeance on sinners by his Prophets, but that it is a fixed and unchangeable decree, which shall at length be effected. But the similitude of birth is most apposite; for as the embryo lies hid in the womb, and then emerges in due time into light; so God's vengeance, though hid for a time, will yet in due season be accomplished, when God sees that men's wickedness is past a remedy. We now understand why the Prophet says, that the time was near when the decree should bring forth. Then he says, Pass away shall the chaff in a day. Some read, Before the day comes, when the stubble (or chaff) shall pass away. But I take yvm, ium, in another sense, as meaning that the Jews shall quickly pass away as the chaff; the like expression we have also met in Hosea. He says then that the Jews would perish in a day, in a short time, and as it were in a moment; though they thought that they would not be for a long time conquered. Pass away, he says, shall they like chaff. Then he adds, Before it comes, the fury of Jehovah's wrath; the day of Jehovah's wrath, gather yourselves. He says first, before it comes upon you, the fury of wrath, and then, the day of wrath. He repeats the same thing; but some of the words are changed, for instead of the fury of wrath, he puts in the second clause, the day of wrath; as though he had said, that they were greatly deceived if they thought that they could escape, because the Lord deferred his vengeance. How so? For the day, which was nigh, though not yet arrived, would at length come. As when one trusting in the darkness of the night, and thinking himself safe from the danger of being taken, is mistaken, for suddenly the sun rises and discovers his hiding-place; so the Prophet intimates, that though God was now still, it would yet be no advantage to the Jews: for he knew the suitable time. Though then he restrained for a time his wrath, he yet poured it forth suddenly, when the day came and the iniquity of men had become ripe. Prayer Grant, Almighty God, that as we continue in various ways to provoke your wrath, we may at length be awakened by the blasting of that trumpet which sounds in our ears, when you proclaim that you will be the judge of the world, and testifies also the same so plainly in the gospel, so that we may, with our minds raised up to you, learn to renounce all the depraved lusts of the world, and that having shaken off our torpidity, we may so hasten to repent, that we may anticipate thy judgment, and so find that we are reconciled to thee, as to enjoy your goodness, and ever to retain the taste of it, in order that we may be enabled to renounce all the allurements and pleasures of this world, until we shall at length come to that blessed rest, where we shall be filled with that unspeakable joy, which you have promised to us, and which we hope for in Christ our Lord. Amen Lecture One Hundred and Twenty-second Zephaniah 2:3 3. Seek the Lord, all you meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be you shall be hid in the day of the Lord's anger.

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Here the Prophet turns his discourse to a small number, for he saw that he could produce no effect on the promiscuous multitude. For had his doctrine been addressed in common to the whole people, there were very few who would have attended. We would therefore have been discouraged had he not believed that some seed remained among the people, and that the office of teaching and exhorting had not been in vain committed to him by God. But he shows at the same time that the greater part were wholly given up to destruction. We now see why the Prophet especially addresses the meek of the land; for few undertook the yoke, though they had been already broken down by many calamities. And it hence appears that the fruit of correction was not found equal in all, for God had chastised the good and the bad, the whole people, from the least to the greatest; they had all been laid prostrate by many evils, yet the same ferocity remained, as God complains in Isaiah, that he labored in vain in punishing that refractory nation. Isaiah 1:5 But we are here taught that though ministers of the word may think that they spend their labor to no purpose, while they sing to the deaf, as the proverb is, they ought not yet to depart from the course of their vocation; for there will ever be some who will really show, after a long time, that they had been divinely and wonderfully saved, so as not to perish with others. But what the Prophet had especially in view was to show, that the faithful ought not to regard what the multitude may do, or how they live; but that when God invites them to repentance, and gives them a hope of pardon, they ought without delay to come to him, that they might not perish with the rest. And it deserves to be noticed, that when God raises his voice, some harden others, and thus men lead one another into ruin. Thus it happens that all teaching becomes unsuccessful. Hence the Prophet applies a remedy, by showing how preposterous it is when some follow others; for in this way they increase the ranks of the rebellious; but that if there be any who are meek, they ought to be teachable, when God stretches forth his hand and shows that he will be propitious, provided they return to the rightway. He calls them meek who had profited under the scourges of God; for the Hebrews consider nvym, onuim, to be the afflicted, deriving the word from nh, one, to afflict, or to be humble. But as men for the most part are not subdued except by scourges, they call, by a metaphor, nvym, onuim, the meek, such as have been subdued: for men grow wanton in their pleasures, and abundance commonly produces insolence; but by adversity they learn to become meek. Hence our Prophet calls those the meek of the land who were submissive to God, after having been chastised by him. For we know, that though God may smite the wicked, they yet continue to have a stiff and iron neck and a brazen front: but the faithful are tamed, as Jeremiah confesses as to himself; for he says that he was like an untamed heifer before he was chastised by God's scourges. So the Prophet directs his discourse to the few who had felt the afflicting hand of God, and had been thus humbled. He bids them to seek Jehovah, and yet he says that they had wrought his judgment. These two clauses seem inconsistent with each other; for if they had been previously alienated from God, justly might the Prophet bid them to return to the right way; but as they had devoted themselves to religion, and formed their life according to the rule of uprightness, the Prophet seems to have exhorted them without reason to seek God. But the passage is worthy of special notice; for we hence learn that even the best are roused by God's scourges to seek true religion with greater ardor than they had before done. Though then it be our object to serve God and to follow his word, yet when calamities arise and God appears as a judge, we ought to be stimulated to greater care and diligence; for it never is the case that any one of us fully performs his duty. Let us then remember, that we are roused by God whenever adversity impends over us, and when God himself shows by manifest signs that he is displeased. This is the reason why the Prophet bids the pious doers of righteousness to seek God, however much they were before devoted to what was just and upright. There was also another reason: we know how grievously faith is tried, when the good and wicked are indiscriminately and without any difference chastised by God's hand; for the godly are then tempted to think that it avails them nothing that they have labored sincerely to serve God; they think that this has all been in vain and to no purpose, for they are brought into the same miseries with others. As then this temptation is enough to shake even the strongest, the Prophet here exhorts the faithful to persevere, as though he had said, that in the first confusion no difference would be found between the good and the wicked as to their circumstances, for God would afflict both alike, but that the end would be different; and that there was therefore no reason for them to despond or to think it of no advantage to seek God: for he would at length really show that he approved of their integrity; as though he had said, God will not remunerate you at the first moment; but your patience will at length find that he is a just judge, who has regard for his people, and delivers them in their extremity. To do the judgment of God in this place is to form the life according to the righteousness of the law. The word mspht, meshepheth, has various meanings in Scripture. Sometimes, and indeed often, it designates the punishment which God allots to the wicked: but it frequently means equity or the rule of right living. Hence to do judgment is to observe what is righteous and just, to abstain from what is wrong and injurious. But the Prophet calls it the judgment of God, because it is what he prescribes in his word and what he approves. For we know that men blend various things, by which they would prove themselves to be just and righteous: but they deceive themselves, except they form their life especially according to what God requires. We now perceive what the Prophet means; and he afterwards defines what it is to seek God; for the latter part of the verse is added as an explanation, that the faithful might understand how God is to be sought. For hypocrites, as soon as God invites them, accumulate many rites, and weary themselves much in things of no value. In short, they think that they have sufficiently sought God when they have performed a number of ceremonies. But by over-acting they trifle as it were with God, and thus deceive themselves. Thus we see repentance profaned. They under the Papacy prattle enough about repentance, but when they are asked to define it, they begin with contrition; and yet no displeasure at sin is mentioned by them, nor any real love of righteousness, but they talk about attrition and contrition, and then immediately they leap to confession; and this is the principal part of repentance: they afterwards come to satisfactions. Thus repentance among the Papists is nothing else but a some kind of mistaken solicitude, by which they labor to pacify God, as though they came nigh him: nay, the satisfactions of the Papacy are nothing else but obstructions between God and men. This evil has been common in all ages. The Prophet, therefore, does not without reason define what the true and rightful way of seeking God is, and that is, when righteousness is sought, when humility is sought. By righteousness he understands the same thing as by judgment; as though he had said, Advance in a righteous and holy course of life, for God will not forget your obedience, provided your hearts grow not faint, and ye persevere to the end. We hence see that God complains, not only when we obtrude external pomps and devices I know not what, as though he might like a child be amused by us; but also when we do not sincerely devote our life to his service. And he adds humility to righteousness; for it is difficult even for the very best of men not to murmur against God when he severely chastises them. We indeed find how much their own delicacy embitters the minds of men when God appears somewhat severe with them. Hence the Prophet, in order to check all clamors, exhorts the faithful here to cultivate humility, so that they might patiently bear the rigor by which God would try them, and might suffer themselves to be ruled by his hand. Peter had the same thing in view when he said, Humble yourselves under the mighty hand of God. (1 Peter 5:6.) We now then see why the Prophet requires from the faithful not only righteousness but also humility; it was, that they might with composed minds wait for the deliverance which God had promised. They were not in the interval to murmur, nor to give vent to their own perverse feelings, however severely God might treat them. We may hence gather a profitable instruction: The Prophet does not address here men who were depraved and had wholly neglected what was just and right, but he directs his discourse to the best, the most upright, the most holy: and yet he shows that they had no other remedy, but humbly and patiently to bear the chastisement of God. It then follows that no perfection can be found among men, such as can meet the judgment of God. For were any to object and say, that they devoted themselves to righteousness, there is yet a just reason why they should humble themselves; for we are all guilty before God, and no one can clear himself, inasmuch as when any one examines his own conscience, he finds that he is not free from sin. However conscious then we may be of acting uprightly, and God himself may be a judge to us, and the Holy Spirit the witness of our true and real integrity; yet when the Lord summons us before his tribunal, let us all, from the least to the greatest, learn to confess ourselves guilty and exposed to judgment. He afterwards adds, If it may be (or, it may be) ye shall be concealed in the day of Jehovah's anger. The Prophet speaks not doubtingly, as though the faithful were uncertain as to God's favor: but he had another thing in view,--that though no hope remained as to the perceptions of men, yet the faithful would not lose their labor, if they sought God; for in their worst circumstances they would find him propitious to them and their safety secured by his kindness. Hence we see, that the Prophet in these words points out the disastrous character of the event, but no deficiency in the love of God. Though the Lord is ready to pardon, nay, of his own self anticipates his people, and kindly invites them to himself; it is yet necessary for them to consider how wonderful is his power in preserving his elect, when all things seem desperate. It may then be, he says, when the Jews understood that all things were in a state of extreme despair: and the Prophet said this, partly that the reprobate and the perverse might know that they were to perish, and partly that the faithful might appreciate the more the favor of God, when they saw themselves delivered from death by a miracle, and found that it would be a kind of resurrection, when God became their deliverer. Hence the Prophet, in order to commend to God's children his

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salvation, which he offers them, and to render more illustrious God's favor, makes use of the particle 'vly, auli, it may be. In the meantime he fulminates, as I have already said, against the reprobate, that they might understand that it was all over with them. It follows-Zephaniah 2:4, 5 4. For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up. 5. Woe unto the inhabitants of the sea coast, the nation of the Cherethites! The word of the LORD is against you; O Canaan, the land of the Philistines, I will even destroy thee, that there shall be no inhabitant. The Prophet begins here to console the elect; for when God's vengeance had passed away, which would only be for a time against them, the heathens and foreigners would find God in their turn to be their judge to punish them for the wrongs done to his people; though some think that God's judgment on the Jews is here described, while yet the Prophet expressly mentions their neighbors: but the former view seems to me more suitable,--that the Prophet reminds the faithful of a future change of things, for God would not perpetually afflict his chosen people, but would transfer his vengeance to other nations. The meaning then is--that God, who has hitherto threatened the Jews, would nevertheless be propitious to them, not indeed to all the people, for a great part was doomed to destruction, but to the remnant, whom the Lord had chosen as a seed to himself, that there might be some church remaining. For we know, that God had always so moderated the punishment he inflicted on his people, as not to render void his covenant, nor abolish the memory of Abraham's race: for this reason he was to come forth as their Redeemer. Since then the Prophet speaks here against Gaza, and Ashkelon, and Ashdod, and Akron, and the Philistine, and the Cretians and others, he intended no doubt to add courage to the faithful, that they might not despair of God's mercy, though they might find themselves very grievously oppressed; for he could at length put an end to his wrath, after having purged his Church of its dregs. And this admonition the faithful also need, that they may not envy the wicked and the despisers of God, as though their condition were better or more desirable. For when the Lord spares the wicked and chastens us, we are tempted to think that nothing is better than to shake off every yoke. Lest then this temptation should have assailed the faithful, the Prophet reminded them in time, that there was no reason why the heathens should flatter or congratulate themselves, when God did not immediately punish them; for their portion was prepared for them. He mentions Gaza first, a name which often occurs in scripture. The Hebrews called it Aza; but as , oin, is the first letter, the Greeks have rendered it Gaza, and heathen authors have thought it to be a Persia word, and it means in that language a treasure. But this is a vain notion, for it is no doubt a Hebrew word. He then adds Ashkelon, a city close to Gaza. In the third place he mentions Ashdod, which the Greeks have translated Azotus, and the Latins have followed the Greeks. He names Ekron in the last place. All these cities were near to the Jews, and were not far from one another towards the Moabites and the Idumeans. He then adds, Ho! (or, woe to, hv) the inhabitants of the line of the sea. The region of the sea he calls Galilee; and he joins the Kerethites and the Philistine. Some think that he alludes to the troops, who carried on war under David; for he had chosen his garrison soldiers from that nation, that is, from the people of Galilee, and had called them Kerethites and Philistine. But I know not whether the Prophet spoke so refinedly. I rather think, that he refers here to those heathen nations, which had been hostile to the Jews, though vicinity ought to have been a bond of kindness. Hence he includes them all in the name of Canaan: for I do not take it here, as some do, as signifying merchants; for the Prophet evidently means, that however called, they were all Canaanites, who had been long ago doomed to destruction. Since then those regions had been enemies to the Jews, the Prophet intimates that God would become the defender of his chosen people. The word of Jehovah is against you. God, who has hitherto threatened his own people, summons you to judgment. Think not that you will escape unpunished for having vexed his Church. For though God designed to prove the patience of his people, yet neither the Moabites, nor the rest, were excusable when they cruelly oppressed the Jews; yea, when they purposed through them to fight with God himself, the creator of heaven and earth. He afterwards adds, There shall be no inhabitant, for God would destroy them all. We now see that the Prophet had no other design but to alleviate the bitter grief of the faithful by this consolation,--that their miseries would be only for a time, and that God would ere long punish their enemies. It follows-Zephaniah 2:6, 7 6. And the sea coast shall be dwellings and cottages for shepherds, and folds for flocks. 7. And the coast shall be for the remnant of the house of Judah; they shall feed thereupon: in the houses of Ashkelon shall they lie down in the evening: for the LORD their God shall visit them, and turn away their captivity. The Prophet confirms what he has before said respecting the future vengeance of God, which was now nigh at hand to the Moabites and other neighboring nations, who had been continually harassing the miserable Jews. Hence, he says, that that whole region would become the habitation of sheep. It is a well known event, that when any country is without inhabitants shepherds occupy it; for there is no sowing nor reaping there, but grass alone grows. Where, therefore, there is no cultivation, where no number of men are found, there shepherds find a place for their flocks, there they build sheep cots. It is, therefore, the same as though the Prophet had said, that the country would be desolate, as we find it expressed in the next verse. He immediately adds, but for a different reason, that the coast of the sea would be a habitation to the house of Judah. And there is here a striking divergence from the flocks of shepherds to the tribe of Judah, which was as it were, the chosen flock of God. The Prophet then, after having said that the region would be waste and desolate, immediately adds, that it would be for the benefit of the chosen people; for the Lord would grant there to the Jews a safe and secure rest. But the Prophet confines this to the remnant; for the greater part, as we have already seen, were become so irreclaimable, that the gate of mercy was completely closed against them. The Prophet, at the same time, by mentioning a remnant, shows that there would always be some seed from which God would raise up a new Church; and he also encourages the faithful to entertain hope, so that their own small number might not terrify them; for when they considered themselves and found themselves surpassed by a vast multitude, they might have thought that they were of no account. Lest then they should be disheartened the Prophet says that this remnant would be the object of God's care; for when he would visit the whole coast of the sea and other regions, he would provide there for the Jews a safe habitation and refuge. That line then, he says, shall be for the residue of the house of Judah; feed shall they in Ashkelon, and there shall they lie down in the evening; that is, they shall find in their exile some resting-place; for we know that the Jews were not all removed to distant lands; and they who may have been hid in neighboring places were afterwards more easily gathered, when a liberty to return was permitted them. This is what the Prophet means now, when he says, that there would be a refuge in the night to the Jews among the Moabites and other neighboring nations. A reason follows, which confirms what I have stated, for Jehovah their God, he says, will visit them. We hence see that the Prophet mitigates here the sorrow of exile and of that most grievous calamity which was close to the Jews, by promising to them a new visitation of God; as though he had said, Though the Lord seems now to rage against you, and seems to forget his own covenant, yet he will again remember his mercy, when the suitable time shall come. And he adds, he will restore their captivity; and he added this, that he might show that his favor would prove victorious against all hindrances. The Jews might indeed have raised this objection, Why does not the Lord help us immediately; but he, on the contrary, allows our enemies to remove us into exile? The Prophet here calls upon them to exercise patience; and yet he promises, that after having been driven into exile, they should again return to their country; for the Lord would not suffer that exile to be perpetual. It now follows-Zephaniah 2:8 8. I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and magnified themselves against their border. The Prophet confirms what I have just said of God's vengeance against foreign enemies. Though all the neighboring nations had been eager in their hostility to the Jews, yet we know that more hatred, yea and more fury, had been exhibited by these two nations than by any other, that is, by the Moabites and the Ammonites, notwithstanding their connection with them by blood, for they derived their origin from Lot, who was Abraham's nephew. Though, then, that connection ought to have turned the Moabites and the Ammonites to mercy, we yet know they always infested the Jews with greater fury than others, and as it were with savage cruelty. This is the reason why the Prophet speaks now especially of them. Some indeed take this sentence as spoken by the faithful; but the context requires it to be ascribed to God, and no doubt he reminds them that he looked down from on high on the proud vauntings of Moab which he scattered in the air, as though he had declared that it was not hidden or unknown to him how cruelly the Moabites and Ammonites raged against the Jews, how proud and inhuman they had been. And this was a very seasonable consolation. For the Jews might have been swallowed up with despair, had not this promise been made to them. They saw the Moabites and the Ammonites burning with fury, when yet they had not been injured or provoked. They also saw that they made gain and derived advantage from the calamities of a miserable people. What

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could the faithful think? These wicked men not only harassed them with impunity, but their cruelty and perfidy towards them was gainful. Where was God now? If he regarded his own Church, would he not have interposed? Lest then a temptation of this kind should upset the faithful, the Prophet introduces God here as the speaker,-I have heard, he says, the reproach of Moab; I have heard the revilings of Amman: "Nothing escapes me; though I do not immediately show that these things are regarded by me, yet I know and observe how shamefully the Moabites and the Ammonites have persecuted you: they at length shall find that I am the guardian of your safety, and that you are under my protection." We now apprehend the Prophet's design. Nearly the same words are used by Isaiah, Isaiah 16:1, and also by Jeremiah Jeremiah 48:1, they both pursue the subject much farther, while our Prophet only touches on it briefly, for we see that what he says is comprised in very few words. But by saying that the reproach of Moab and the revilings of the children of Amman had come into remembrance before God, what he had in view was--that the Jews might be assured and fully persuaded that they were not rejected and forsaken, though for a time they were reproachfully treated by the wicked. The Prophet indeed takes the words reproach and revilings, in an active sense. He then adds, By which they have upbraided many people. God intimates here that he does not depart from his elect when the wicked spit, as it were, in their faces. There is indeed nothing which so much wounds the feelings of ingenuous minds as reproach; there is not so much bitterness in a hundred deaths as in one reproach, especially when the wicked licentiously triumph, and do this with the applauding consent of the whole world; for then all difference between good and evil is confounded, and good conscience is as it were buried. But the Prophet shows here, that the people of God suffer no loss when they are thus unworthily harassed by the wicked and exposed to their reproach. He at last subjoins that they had enlarged over their border. Some consider mouth to be understood--they have enlarged the mouth against their border; and the word, it is true, without any addition, is often taken in this sense; but in this place the construction is fuller, for the words l-gvvlm, ol-gebulam, over their border, follow the verb. The Prophet means that God's wrath had been provoked by the petulance of both nations, for they wished to break up, as it were, the borders, which had been fixed by God. The land of Canaan, we know, had been given to the Jews by an hereditary right;--When the Most High, says Moses, divided the nations, he set a line for Jacob. Deuteronomy 32:8. It is indeed true that the possessions of the nations were allotted to them by the hidden counsel of God; but there was a special reason as to his chosen people; for the Lord had made Abraham the true possessor of that land, even for ever. Genesis 17:8. Now the Moabites were confined, as it were, to a certain place; the Lord had assigned to them their own inheritance. When, therefore, they sought to go beyond and to invade the land of the Jews, God's wrath must have been kindled against them; for they thus fought, not against mortals, but against God himself; for by removing the borders fixed by him, they attempted to subvert his eternal decree. We now then understand why the Prophet says that the children of Moab and of Ammon had enlarged over the border of those who had been placed in the land of Canaan by God's hand; for they not only sought to eject their neighbors, but wished and tried to take away from God's hand that inheritance which the Lord had given to Abraham, and given, as I have said, in perpetuity. Prayer Grant, Almighty God, that as you have been pleased to consecrate us a peculiar people to yourself, we may be mindful of such an invaluable favor, and devote ourselves wholy to you, and so labor to cultivate true sincerity as to bear the marks of thy people and of thy holy Church: and as we are so polluted by so many of the defilements of our own flesh and of this world, grant that your Holy Spirit may cleanse us more and more every day, until you bring us at length to that perfection to which you invites us by the voice of your gospel, that we may also enjoy that blessed glory which has been provided for us by the blood of your only begotten Son. Amen. Lecture One Hundred and Twenty-third. Zephaniah 2:9, 10 9. Therefore as I live, says the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and saltpits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my people shall possess them. 10. This shall they have for their pride, because they have reproached and magnified themselves against the people of the Lord of hosts. In order to cheer the miserable Jews by some consolation, God said, in what we considered yesterday, that the wantonness of Moab was known to him; he now adds, that he would visit with punishment the reproaches which had been mentioned. For it would have availed them but little that their wrongs had been observed by God, if no punishment had been prepared. Hence the Prophet reminds them that God is no idle spectator, who only observes what takes place in the world; but that there is a reward laid up for all the ungodly. And these verses are to be taken in connection, that the faithful may know that their wrongs are not unknown to God, and also that he will be their defender. But that the Jews might have a more sure confidence that God would be their deliverer, he interposes an oath. God at the same time shows that he is really touched when he sees his people so cruelly and immoderately harassed, when the ungodly seem to think that an unbridled license is permitted them. God therefore shows here, that not only the salvation of his people is an object of his care, but that he undertakes their cause as though his anger was kindled; not that passions belong to him but such a form of speaking is adopted in order to express what the faithful could never otherwise conceive an idea of, that is, to express the unspeakable love of God towards them, and his care for them. He then says that he lives, as though he had sworn by his own life. As we have elsewhere seen that he swears by his life, so he speaks now. Live do I, that is, As I am God, so will I avenge these wrongs by which my people are now oppressed. And for the same reason he calls himself Jehovah of hosts, and the God of Israel. In the first clause he exalts his own power, that the Jews might know that he was endued with power; and then he mentions his goodness, because he had adopted them as his people. The meaning then is that God swears by his own life; and that the Jews might not think that this was done in vain, his power is brought before them, and then his favor is added. Moab, he says, shall be like Sodom, and the sons of Ammon like Gomorrah, even for the production of the nettle and for a mire of salt; that is, their lands should be reduced to a waste, or should become wholly barren, so that nothing was to grow there but nettles, as the case is with desert places. As to the expression, the mine (fodina) or quarry of salt, it often occurs in scripture: a salt-pit denotes sterility in Hebrew. And the Prophet adds, that this would not be for a short time only; It shall be (he says) a perpetual desolation. He also adds, that this would be for the advantage of the Church; for the residue of my people shall plunder them, and the remainder of my nation shall possess them. He ever speaks of the residue; for as it was said yesterday, it was necessary for that people to be cleansed from their dregs, so that a small portion only would remain; and we know that not many of them returned from exile. The import of the whole is, that though God determined to diminish his Church, so that a few only survived, yet these few would be the heirs of the whole land, and possess the kingdom, when God had taken vengeance on all their enemies. It hence follows, according to the Prophet, that this shall be to them for their pride. We see that the Prophet's object is, to take away whatever bitterness the Jews might feel when insolently slandered by their enemies. As then there was danger of desponding, since nothing, as it was said yesterday, is more grievous to be borne than reproach, God does here expressly declare, that the proud triumph of their neighbors over the Jews would be their own ruin; for, as Solomon says, Pride goes before destruction.' Proverbs 16:18. And he again confirms what he had already referred to--that the Jews would not be wronged with impunity, for God had taken them under his guardianship, and was their protector: Because they have reproached, he says, and triumphed over the people of Jehovah of hosts. He might have said, over my people, as in the last verse; but there is something implied in these words, as though the Prophet had said, that they carried on war not with mortals but with God himself, whose majesty was insulted, when the Jews were so unjustly oppressed. It follows-Zephaniah 2:11 11. The Lord will be terrible unto them: for he will famish all the gods of the earth; and men shall worship him, everyone from his place, even all the isles of the heathen. He proceeds with the same subject,--that God would show his power in aiding his people. But he calls him a terrible God, who had for a time patiently endured the wantonness of his enemies, and thus became despised by them: for the ungodly, we know, never submit to God unless they are constrained by his hand; and then they are not bent so as willingly to submit to his authority; but when forced they are silent. This is what the Prophet means in these words; as though he had said, that the wicked now mock God, as they disregard his power, but that they shall find how terrible an avenger of his people he is, so that they would have to dread him. And then

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he compares the superstitions of the nations with true religion; as though he had said, that this would be to the Jews as a reward for their piety, inasmuch as they worshipped the only true God, and that all idols would be of no avail against the help of God. And this was a necessary admonition; for the ungodly seemed to triumph for a time, not only over a conquered people, but over God himself, and thus gloried in their superstitious and vain inventions. The Prophet, therefore, confirms their desponding minds; for God, he says, will at length consume all the gods of the nations The verb rzh, reze, means strictly to make lean or to famish, but is to be taken here metaphorically, as signifying to consume. God then will famish all the inventions of the nations: and he alludes to that famine which idols had occasioned through the whole world; as though he had said, that God's glory would shortly appear, which would exterminate whatever glory the false gods had obtained among them, so that it would melt away like fatness. He at last adds, that the remotest nations would become suppliants to God; for by saying, adore him shall each from his place, he doubtless means, that however far off the countries might be, the distance would be no hindrance to God's name being celebrated, when his power became known to remote lands. And, for the same reason, he mentions the islands of the nations, that is, countries beyond the sea: for the Hebrews, as it has been elsewhere observed, call those countries islands which are far distant, and divided by the sea. In short, the Prophet shows, that the redemption of the people would be so wonderful, that the fame of it would reach the farthest bounds of the earth, and constrain foreign nations to give glory to the true God, and that it would dissipate all the mists of superstition, so that idols would be exposed to scorn and contempt. It follows-Zephaniah 2:12 12. You Ethiopians also, you shall be slain by my sword. The Prophet extends farther the threatened vengeance, and says, that God would also render to the Ethiopians the reward which they deserved; for they had also harassed the chosen people. But if God punished that nation, how could Ammon and Moab hope to escape? For how could God spare so great a cruelty, since he would visit with punishment the remotest nations? For the hatred of the Moabites and of the Ammonites, as we have said, was less excusable, because they were related to the children of Abraham. They ought, on this account, to have mitigated their fierceness: besides, vicinity ought to have rendered them more humane. But as they exceeded other nations in cruelty, a heavier punishment awaited them. Now this comparison was intended for this end--that the Jews might know that God would be inexorable towards the Moabites, by whom they had been so unjustly harassed, since even the Ethiopians would be punished, who yet were more excusable on account of their distance. As to the words, some regard the demonstrative pronoun hmh, eme, they, as referring to the Babylonians, and others, to the Moabites. I prefer to understand it of the Moabites, if we read, like them, or with them, as these interpreters consider it: for they regard the particle 't, at, with, or k, caph, like, to be understood, Ye Ethiopians shall be slain by my sword like them, or with them. It would in this case doubtless apply to the Moabites. But it seems to me that the sentence is irregular, even ye Ethiopians, and then, they shall be slain by any sword. The Prophet begins the verse in the second person, summoning the Ethiopians to appear before God's tribunal; he afterwards adds in the third person, they shall be slain by my sword. God calls whatever evils were impending over the Ethiopians his sword; for though they were destroyed by the Chaldeans yet it was done under the guidance of God himself. The Chaldeans made war under his authority, as the Assyrians did, who had been previously employed by him to execute his vengeance. It follows-Zephaniah 2:13 13. And he will stretch out his hand against the north, and destroy Assyria; and will make Nineveh a desolation, and dry like a wilderness. The Prophet proceeds here to the Assyrians, whom we know to have been special enemies to the Church of God. For the Moabites and the Ammonites were fans only, as we have elsewhere seen, as they could not do much harm by their own strength. Hence they stirred up the Assyrians, they stirred up the Ethiopians and remote nations. The meaning, then, is, that no one of all the enemies of the Church would be left unpunished by God, as every one would receive a reward for his cruelty. He speaks now of God in the third person; but in the last verse God himself said, that the Ethiopians would be slain by his sword. The Prophet adds here, He will extend his hand to the north; that is, God will not complete his judgments on the Ethiopians; but he will go farther, even to Nineveh and to all the Assyrians. Nineveh, we know, was the metropolis of the empire, before the Assyrians were conquered by the Babylonians. Thus Babylon then recovered the sovereignty which it had lost; and Nineveh, though not wholly demolished, was yet deprived of its ruling power, and gradually lost its name and its wealth, until it was reduced into a waste; for the building of Ctesiphon, as we have elsewhere seen, proved its ruin. But the Prophet, no doubt, proceeds here to administer comfort to the Jews, lest they should despair, while the Lord did not interfere. And the extension of the hand means as though he said, that his own time is known to the Lord, and that he would put forth his power when needful. Assyria was north as to Judea: hence he says, to the north will the Lord extend his hand, and will destroy Assyria; he will make Nineveh a desolation, that it may be like the desert. It follows-Zephaniah 2:14 14. And flocks shall lie down in the midst of her, all the beasts of the nations: both the cormorant and the bittern shall lodge in the upper lintels of it; their voice shall sing in the windows; desolation shall be in the thresholds: for he shall uncover the cedar work. The Prophet describes here the state of the city and the desolation of the country. He says, that the habitations of flocks would be in the midst of the city Nineveh. The city, we know, was populous; but while men were so many, there was no place for flocks, especially in the middle of a city so celebrated. Hence no common change is here described by the Prophet, when he says, that flocks would lie down in the middle of Nineveh; and he adds, all wild beasts. For beasts, which seek seclusion and shun the sight of men, are wont to come forth, when they find a country desolate and deserted; and they range then at large, as it is the case after a slaughter in war; and when any region is emptied of its inhabitants, the wolves, the lions, and other wild beasts, roam here and there at full liberty. So the Prophet says, that wild beasts would come from other parts and remote places, and find a place where Nineveh once stood. He adds that the bitterns, or the storks or the cuckoos, and similar wild birds would be there. As to their various kinds, I make no laborious research; for it is enough to know the Prophet's design: besides, the Jews themselves, who boldly affirm that either the bittern or the stork is meant, yet adduce nothing that is certain. What, in short, this description means, is--that the place, which before a vast multitude of men inhabited, would become so forsaken, that wild beasts and nocturnal birds would be its only inhabitants. But we must bear in mind what I have stated, that all these things were set before the Jews, that they might patiently bear their miseries, understanding that God would become their defender. For this is the only support that remains for us under very grievous evils, as Paul reminds us in the first chapter of the Second Epistle to the Thessalonians; for he says, that the time will come when the Lord shall give to us relief and refreshment, and that he will visit our adversaries with punishment 2 Thessalonians 1:6. The Prophet mentions especially Nineveh, that the Jews might know that there is nothing so great and splendid in the world which God does not esteem of less consequence than the salvation of his Church, as it is said in Isaiah, I will give Egypt as thy ransom. So God threatens the wealthiest city, that he might show how much he loved his chosen people. And the Jews could not have attributed this to their own worthiness; but the cause of so great a love depended on their gratuitous adoption. It afterwards follows-Zephaniah 2:15 15. This is the rejoicing city that dwelt carelessly, that said in her heart, I am, and there is none beside me: how is she become a desolation, a place for beasts to lie down in! every one that passes by her shall hiss, and wag his hand. He seems to have added this by way of anticipation, lest the magnificent splendor of the city Nineveh should frighten the Jews, as though it were exempt from all danger. The Prophet therefore reminds them here, that though Nineveh was thus proud of its wealth, it could not yet escape the hand of God; nay, he shows that the greatness, on account of which Nineveh extolled itself, would be the cause of its ruin; for it would cast itself down by its own pride: as a wall, when it swells, will not long stand; so also men, when they inwardly swell, and vent their own boastings, burst; and though no one pushes them down, they fall of themselves. Such a destruction the Prophet denounces on the Ninevites and the Assyrians. This, he says, is the exulting city, which sat in confidence. Isaiah reprobates in nearly the same words the pride of Babylon: but what Isaiah said of Babylon our Prophet justly transfers here to Nineveh.

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But he no doubt had respect to the Jews, and exhibits Nineveh in its state of ruin, lest the power of that city should dazzle their eyes; for we are seized with wonder, when anything grand and splendid presents itself to us. Here then Zephaniah makes a representation of Nineveh and sets it before the Jews: Behold, he says, ye see this city full of exultation; ye also see that it rests as in a state of safety; for it is conscious of no fear; it regards itself exempt from the common lot of men, as though it was built in the clouds. This city, he says, is above all others celebrated; but let not frail and evanescent splendor terrify you; for God will doubtless in his own time overthrow it and reduce it to nothing. Let us also in the meantime observe what I have lately referred to,--that the cause of the ruin of Nineveh is described, which was, that it had promised to itself a perpetuity in the world. But let us remember, that in this city is presented to us an example, which belongs in common to all nations,--that God cannot endure the presumption of men, when inflated by their own greatness and power, they do not think themselves to be men, nor humble themselves in a way suitable to the condition of men, but forget themselves, as though they could exalt themselves above the heavens. But it is necessary to examine the words: Nineveh said in her heart, I, and besides me no other. By these words the Prophet means, that Nineveh was so blinded by its splendor that it now defied every change of fortune. Had Babylon spoken thus, it would have been no wonder, for it had taken from Nineveh its sovereignty. But we see that the same pride infatuates people as well as superior kings; for each thinks himself to be great alone, and when he compares himself with others, he looks on them as far below him, as though they were placed beneath his feet. Thus then the Prophet shows in few words what was the cause of the ruin of Nineveh: it thought that its condition on the earth was fixed and perpetual. If then we desire to be protected by God's hand, let us bear in mind what our condition is, and daily, yea, hourly prepare ourselves for a change, except God be pleased to sustain us. Our stability is to depend only on the aid of God, and from consciousness of our infirmity, to tremble in ourselves, lest a forgetfulness of our state should creep in. He afterwards adds, How has it become a desolation? The Prophet accommodates his words to the capacities of men: for the ruin of Nineveh might have appeared incredible. Hence the Prophet by a question rouses the minds of the faithful that they might not doubt the truth of what God declared, for he would work in an extraordinary manner. This how then intimates, that the Jews ought not to be incredulous, while thinking that Nineveh was on all sides fortified, so as to prevent the occurrence of anything disastrous: for God would, in a wonderful manner and beyond what is usual, overthrow it. How, then, has it become a desolation, a resting-place for beasts? He then subjoins, Everyone who passes by will hiss and shake his hand. The Prophet seems to point out the future reproach of Nineveh, and to confirm also by a different mode of speaking what he had before said, that its ruin would be wonderful; for the shaking of the hand and hissing are marks of reproach: Behold Nineveh, which so much flattered itself! we now see only its sad ruins. The Prophet, I have no doubt, means here by hissing and the shaking of the hind, that Nineveh would become an ignominious spectacle to all people: and the same mode of speaking often occurs in the Prophets. All shall hiss at thee; that is, I will make thee a reproach and a disgrace. Then the Prophet, as I have already said, still declares the same truths that the ruin of Nineveh would be like a miracle; for all those who pass by would be amazed; as though he had said, Behold, they will hiss--What is this? and then they will shake the hand--What can be firm in this world? We see the principal seat of empire demolished, and differing nothing from a desert. We now perceive the meaning of the Prophet. As this doctrine is also necessary for us at this day, we must notice the circumstances to which we have referred. If, then, our enemies triumph now, and their haughtiness is intolerable, let us know, that the sooner the vengeance of God will overtake them; if they are become insensible in their prosperity, and secure, and despise all dangers, they thus provoke God's wrath, and especially if to their pride and hardness they add cruelty, so as basely to persecute the Church of God, to spoil, to plunder, and to slay his people, as we see them doing. Since then our enemies are so wanton, we may see as in a mirror their near destruction, such as is foretold by the Prophet: for he spoke not only of his own age, but designed to teach us, by the prophetic spirit, how dear to God is the safety of his Church; and the future lot of the ungodly till the end of the world will no doubt be such as Nineveh is described here to have been that though they swell with pride for a time, and promise themselves every success against the innocent, God will yet put a stop to their insolence and check their cruelty, when the proper time shall come. I shall not today begin the third chapter, for it contains a new subject. Prayer Grant, Almighty God, that as you try us in the warfare of the cross, and arouses most powerful enemies, whose barbarity might justly terrify and dishearten us, were we not depending on your aid,--O grant, that we may call to mind how wonderfully you in former times delivered your chosen people, and how seasonably you brought them help, when they were oppressed and entirely overwhelmed, so that we may learn at this day to flee to your protection, and not doubt, but that when you become gracious to us, there is in you sufficient power to preserve us, and to lay prostrate our enemies, how much soever they may now exult and think to triumph above the heavens, so that they may at length know by experience that they are earthly and frail creatures, whose life and condition is like the mist which soon vanishes: and may we learn to aspire after that blessed eternity, which is laid up for us in heaven by Christ our Lord. Amen. CHAPTER 3 Lecture One Hundred and Twenty-fourth Zephaniah 3:1, 2 1. Woe to her that is filthy and polluted, to the oppressing city! 2. She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God. The Prophet speaks here again against Jerusalem; for first, the Jews ought ever to have been severely reproved, as they were given to many sins; and secondly, because there was always there some seed which needed consolation: and this has been the way pursued, as we have hitherto seen, by all the Prophets. But we must also bear in mind, that the books now extant were made up of prophetic addresses, that we might understand what was the sum of the doctrine delivered. The Prophet here makes this charge against the Jews, that they were polluted and become filthy. And he addresses Jerusalem, where the sanctuary was; and it might therefore seem to have been superior to other cities; for God had not in vain chosen that as the place for his worship. But the Prophet shows how empty and fallacious was any boasting of this kind; for the city which God had consecrated for himself had polluted itself with many sins. The Prophet seems to allude to the ancient rites of the law, which, though many, had been prescribed, we know, by God, that the people might observe a holy course of life: for the ceremonies could not of themselves wash away their filth; but the people were instructed by these external things to worship God in a holy and pure manner. As then they often washed themselves with water, and as they carefully observed other rites of outward sanctity, the Prophet derides their hypocrisy, for they did not regard the real design of the ceremonies. Hence he says, that they were polluted, though in appearance they might be deemed the most pure; for they were defiled as to their whole life. He adds that the city was hyvnh, eiune; some render it the city of dove, or, a dove; for the word has this meaning: and they take it metaphorically for a foolish and thoughtless city, as we find it to be so understood in Hosea 7:11; where Ephraim was said to be a dove, because the people were void of reason and knowledge, and of their own accord exposed themselves to traps and snares. Some then consider this place to have this meaning,--that Jerusalem, which ought to have been wise, was yet wholly fatuitous and foolish. But it may be easily gathered from the context, that the Prophet means another thing, even this,--that Jerusalem was given to plunder and fraud; for the verb ynh, ine, signifies to defraud and to take by force what belongs to another; and it means also to circumvent as well as to plunder. He therefore means no doubt, that Jerusalem was a city full of every kind of iniquity, as he had before called it a polluted city; and then he adds an explanation. The Prophet in the first verse seems to have in view the two tables of the law. God, we know, requires in the law that his people should be holy; and then he teaches the way of living justly and innocently. Hence when the Prophet called Jerusalem a polluted city, he meant briefly to show that the whole worship of God was there corrupted, and that no regard for true religion flourished there; for the Jews thought that they had performed all their duty to God, when they washed away their filth by water. Such was the extremely foolish notion which they entertained: but we know and they ought to have known that the worship of God is spiritual. He afterwards adds, that the city was rapacious, under which term he includes every kind of injustice. It follows, She heard not the voice, she received not correction. The Prophet now explains and defines what the pollution was of which he had spoken: for true religion begins with teachableness; when we submit to God and to his word, it is really to enter on the work of worshipping him aright. But when heavenly truth is despised, though men may toil much in outward rites, yet their impiety discovers itself by their contumacy, inasmuch as they suffer not themselves to be ruled by God's

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authority. Hence the Prophet shows, that whatever the Jews thought of their purity at Jerusalem, it was nothing but filth and pollution. He says, that they were unteachable, because they did not hear the Prophets sent to them by God. This ought to be carefully noticed; for without this beginning many torment themselves in the work of serving God, and do nothing, because obedience is better than sacrifice. If, then, we wish our efforts to be approved by God, we must begin with faith; for except the word of God obtains credit with us, whatever we may offer to him are mere human inventions. It is, in the second place, added, that they did not receive correction; and this was no superfluous addition. For when God sees that we are not submissive, and that we do not willingly come to him when he calls us, he strengthens his instruction by chastisements. He allures us at first to himself, he employs kind and gentle invitations; but when he sees us delaying, or even going back, he begins to treat us more roughly and more severely: for teaching without the goads of reproof would have no effect. But when God teaches and reproves in vain, it then appears that our disposition is wicked and perverse. So the Prophet intended here to show the wickedness of his people as extreme, by saying, that they heard not the voice nor received correction; as though he had said, that the wickedness of his people was unhealable, for they not only rejected the doctrine of salvation, when offered, but also obstinately rejected all warnings, and would not bear any correction. But we must bear in mind that the Prophet had to do with that holy people whom God had chosen as his peculiar treasure. There is therefore no reason why those who profess the name of Christians at this day should exempt themselves from this condemnation; for our condition is not better than the condition of that people. Jerusalem was in an especial manner, as we have already said, the sanctuary, as it were, of God: and yet we see how severely the Prophet reproves Jerusalem and all its inhabitants. We have no cause to flatter ourselves, except we willingly submit to God, and suffer ourselves to be ruled by his word, and except we also patiently bear correction, when his teaching takes no suitable effect, and when there is need of sharp goads to stimulate us. He afterwards adds, that it did not trust in the Lord, nor draw nigh to its God. The Prophet discovers here more clearly the spring of impiety--that Jerusalem placed not the hope of salvation in God alone; for from hence flowed all the mass of evils which prevailed; because if we inquire how it is that men burn with avarice, why they are insatiable, and why they wantonly defraud and plunder one another, we shall find the cause to be this--that they trust not in God. Rightly then does the Prophet mention this here, among other pollutions at Jerusalem, as the chief--that it did not put its trust in God. The same also is the cause and origin of all superstitions; for if men felt assured that God alone is enough for them, they would not follow here and there their own inventions. We hence see that unbelief is not only the mother of all the evil deeds by which men willfully wrong and injure one another, but that it is also the cause of all superstitions. He says, in the last place, that it did not draw nigh to God. The Prophet no doubt charges the Jews that they willfully departed from God when he was nigh them; yea, that they wholly alienated themselves from him, while he was ready to cherish them, as it were, in his own bosom. This is indeed a sin common to all who seek not God; but Jerusalem sinned far more grievously, because she would not draw nigh to God, by whom she saw that she was sought. For why was the law given, why was adoption vouchsafed, and in short, why had they the various ordinances of religion, except that they might join themselves to God? And now Israel,' said Moses, what does the Lord thy God require of thee, except to cleave to him?' God thus intended his law to be, as it were, a sacred bond of union between him and the Jews. Now when they wandered here and there, that they might not be united to him, it was a diabolical madness. Hence the Prophet here does not only accuse the Jews of not seeking God, but of withdrawing themselves from him; and thus they were ungovernable. The Lord sought to tame them; but they were like wild beasts. It now followsZephaniah 3:3 3. Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow. The Prophet now explains what we have stated respecting plunder and fraud. He confirms that he had not without reason called Jerusalem hyvnh, eiune, a rapacious city, or one given to plunder; for the princes were like lions and the judges like wolves. And when he speaks of judges, he does not spare the common people; but he shows that all orders were then corrupt: for though no justice or equity is regarded by the people, there will yet remain some shame among the judges, so as to retain the people at least within some limits, that an extreme licentiousness may not prevail: but when robbery is practiced in the court of justice, what can be said of such a city? We hence see that the Prophet in these words describes an extreme confusion: The princes of Jerusalem, he says, are lions. And we have elsewhere similar declarations; for the Prophets, when it was their object to condemn all from the least to the greatest, did yet direct their discourse especially to the judges. And this is worthy of being noticed, for there was then no Church of God, except at Jerusalem. Yet the Prophet says, that the judges, and prophets, and priests, were all apostates. What comfort could the faithful have had? But we hence see that the fear of God had not wholly failed in his elect, and that they firmly and with an invincible heart contended against all offenses and trials of this kind. Let us also learn to fortify ourselves at this day with the same courage, so that we may not faint, however much impiety may everywhere prevail, and all religion may seem extinct among men. But we may also hence learn, how foolishly the Papists pride themselves in their vain titles, as though they thought that God was bound as it were to them, because they have bishops and pastors. But the Prophet shows, that even those who performed the ordinary office of executing the laws could yet be the wicked and perfidious despisers of God. He also shows, that neither prophets nor priests ought to be spared; for when God sets them over his Church, he gives them no power to tyrannize, so that they might dare to do anything with impunity, and not be reproved. For though the priesthood under the law was sacred, we yet see that it was subject to correction. So let no one at this day claim for himself a privilege, as though he was exempt from all instruction and reproof, while occupying a high station among the people of God. He distinguishes between princes and judges; and the reason is, because the kingdom was as yet standing. So the courtiers, who were in favor and authority with the king, drew a part of the spoil to themselves, and the judges devoured another part. Though Scripture often makes no difference between these two names, yet I doubt not but he means by srym, sherim, princes, the chiefs who were courtiers; and he calls them sphtym, shepthim, judges, who administered justice. And he says that the judges were evening wolves, that is, hungry, for wolves become furious in the evening when they have been roaming about all day and have found nothing. As their want sharpens the savageness of wolves, so the Prophet says that the judges were hungry like evening wolves, whose hunger renders them furious. And for the same purpose he adds, that they broke not the bones in the morning; that is, they waited not till the dawn to break the bones; for when they devoured the flesh they also employed their teeth in breaking the bones, because their voracity was so great. We now apprehend the Prophet's meaning. It afterwards follows-Zephaniah 3:4 4. Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law. The Prophet again reverts to the pollution and filth of which he has spoken in the first verse. He shows that he had not without reason cried against the polluted city; for though the Jews used their washings, they could not yet make themselves clean in this manner before God, as the whole of religion was corrupted by them. He says that the Prophets were light. He alone speaks here, and he condemns the many. We hence see that there is no reason why the ungodly should allege their great number, when God by his word accuses them, as the Papists do at this day, who deny it to be right in one or two, or few men, to speak against their impiety, however bad the state of things may be; there must be the consent of the whole world, as though the Prophet was not alone, and had not to contend with a great many. It is indeed true that he taught at the same time with the Prophet Jeremiah, as we have elsewhere seen; but yet hardly two or three did then discharge faithfully their office of teaching; and from this and other places we learn that the false Prophets, relying on their number, were on that account bolder. But Zephaniah did not for this reason cease to cry against them. However much then the false Prophets raged against him, and terrified him by the show of their number, he still exercised his liberty in condemning them. So at this day, though the whole world should unite in promoting impiety, there is yet no reason why the few should be disheartened when observing the worship of God perverted; but they ought on the contrary to encourage themselves by this example, and strenuously to resist thousands of men if necessary; for no union formed by men can possibly lessen the authority of God. It now follows that they were men of transgressions. What we render light, others render empty; (vacuous;) but the word phvchzym, puchezim, means strictly men of nought, and also the rash, and those who are void of judgment as well as of all moderation. In short, it is the same as though the Prophet had said that they were stupid and blind; and he says afterwards that they were fraudulent, than which there is nothing more inconsistent with the Prophetic office. But Zephaniah shows that the whole order was then so degenerated among the people, that the thickest darkness prevailed among those very leaders whose office it was to bring forth the light of celestial truth. And he makes a concession by calling them Prophets. The same we do at this day when we speak of Popish bishops. It is indeed certain that they are unworthy of so honorable a title; for they are blinder than moles, so that they are far from being overseers. We also know, that they are like brute beasts; for they are

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immersed in their lusts: in short, they are unworthy to be called men. But we concede to them this title, in order that their turpitude may be more apparent. The Prophet did the same, when he said, that the Jews did not draw nigh to their God; he conceded to them what they boasted; for they ever wished to be regarded as the holy and peculiar people of God: but their ingratitude did hence become more evident, because they went back and turned to another object, when God was ready to embrace them, as though they designedly meant to show that they had nothing to do with him. It is then the same manner of speaking, that Zephaniah adopts here, when he says, that the Prophets were light and men of transgressions. He then adds, The priests have polluted the holy place. The tribe of Levi, we know, had been chosen by God; and those who descended from him, were to be ministers and teachers to others: and for this reason the Lord in the law ordered the Levites to be dispersed through the whole country. He might indeed have given them as to the rest, a fixed habitation; but his will was, that they should be dispersed among the whole population, that no part of the land should be without good and faithful ministers. The Prophet now charges them, that they had polluted the holy place. By the word qds, kodash the Prophet means whatsoever is holy; at the same time he speaks of the sanctuary. Moreover, since the sanctuary was as it were the dwelling-place of God, when the Prophets speak of divine worship and religion, they include the whole under the word, Temple, as in this place. He says then that the sanctuary was polluted by the priests, and then that they took away or subverted the law. We here see how boldly the Prophet charges the priests. There is the no reason why they who are divinely appointed over the Church should claim for themselves the liberty of doing what they please; for the priests might have boasted of this privilege, that without dispute everything was lawful for them. But we see that God not only calls them to order by his Prophets, but even blames them more than others, because they were less excusable. Now the Papists boast, that the clergy, even the very dregs collected from the filthiest filth, cannot err; which is extremely absurd; for they are not better than the successors of Aaron. But we see what the Prophet objects now to them,--that they subverted the law: he not only condemns their life, but says also, that they were perfidious towards God; for they strangely corrupted the whole truth of religion. The Papists confess, that they indeed can sin, but that the sin dwells only in their moral conduct. They yet seek to exempt themselves from all the danger of going astray. Though the Levitical priests were indeed chosen by the very voice of God, we yet see that they were apostates. But God confirms the godly, that they might not abandon themselves to impiety, though they saw their very leaders going astray, and rushing headlong into ruin. For it behaved the faithful to fortify themselves with constancy, when the priests not only by their bad conduct withdrew the people from every fear of God, but also perverted every sound doctrine; it behaved, I say, the faithful to remain then invincible. Though then at this day those who hold the highest dignity in the Church neglect God and even despise every celestial truth, and thus rush headlong into ruin, and though they attempt to turn God's truth into falsehood, yet let our faith continue firm; for John has not without reason declared, that it ought to be victorious against the whole world. 1 John 5:4. It follows-Zephaniah 3:5 5. The just Lord is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he fails not; but the unjust knows no shame. Here the Prophet throws back against hypocrites what they were wont to pretend, when they sought wickedly to reject every instruction and all warnings; for they said, that God dwelt in the midst of them, like the Papists at the present day, who raise up this as their shield against us,--that the Church is the pillar of the truth. Hence they think that all their wicked deeds are defended by this covering. So the Jews at that time had this boast ever on their lips,--We are notwithstanding the holy people of God, and he dwells in the midst of us, for he is worshipped in the Temple, which has been built, not according to men's will, but by his command; for that voice proceeded not from earth, but came from heaven, This is my rest for ever, here will I dwell.' Psalm 132:14. Since then the Jews were inflated with this presumption, the Prophet concedes what they claimed, that God dwelt among them; but it was for a far different purpose, which was, that they might understand, that his hand was nigh to punish their sins. This is one thing. Jehovah is in the midst of them; Granted, he says; I allow that he dwells in this city; for he has commanded a temple to be built for him on Mount Sion, he has ordered a holy altar for himself; but why does God dwell among you, and has preferred this habitation to all others? Surely, he says, he will not do iniquity. Consider now what the nature of God is; for when he purposed to dwell among you, he certainly did not deny himself, nor did he cease to be what he is. There is therefore no reason for you to imagine, as though God intended, for the sake of those to whom he bound himself, to throw aside his own justice, or intended to pollute himself by the defilements of men. He warns the Jews, that they absurdly blended these things together. God then who dwells in the midst of you, will not do iniquity; that is, He will not approve of your evil deeds; and though he may for a time connive at them, he will not yet bear with them continually. Do not therefore foolishly flatter yourselves, as though God were the approver of your wickedness. Some apply this to the people,--that they ought not to have done iniquity; but this is a strained exposition, and altogether foreign to the context. Most other interpreters give this meaning, that God is just and will do no iniquity, for he had sufficient reasons for executing his vengeance on a people so wicked. They hence think, that the Prophet anticipates the Jews, lest they murmured, as though the Lord was cruel or too rigid. He will not do iniquity, that is, Though the Lord may inflict on you a most grievous punishment, yet he cannot be arraigned by you as unjust; and ye in vain contend with him, for he will ever be found to be a righteous judge. But this also is a very frigid explanation. Let us bear in mind what I have already said,--that the Prophet here, by way of irony, concedes to the Jews, that God dwelt among them, but afterwards brings against them what they thought was a protection to them,-- God dwells in the midst of you; I allow it, he says; but is not he a just God? Do not then dream that he is one like yourselves that he approves of your evil deeds. God will not do iniquity; ye cannot prevail with him to renounce himself, or to change his own nature. Why then does God dwell in the midst of you? In the morning, in the morning, he says, his judgment will he bring forth to light; the Lord will daily bring forth his judgment. How this is to be understood, we shall explain tomorrow. Prayer Grant, Almighty God, that inasmuch as you have deigned to favor us with an honor so invaluable, as to adopt us for a holy people, and to separate us from the world,--O grant, that we may not close our eyes against the light of your truth, by which you show to us the way of salvation; but may we with true docility follow where you call us, and never cast away the fear of your majesty, nor mock you with frivolous ceremonies, but strive sincerely to devote ourselves wholly to you, and to cleanse ourselves from all defilements, not only of the flesh, but also of the spirit, that by so seeking true holiness, we may aspire after and diligently labor for that heavenly perfection, from which we are as yet far distant; and may we in the meantime, relying on the favor of your only-begotten Son, lean on your mercy; and while depending on it, may we ever grow up more and more into that true and perfect union, reserved for us in heaven, when we shall be made partakers of your glory, through Christ our Lord. Amen. Lecture One Hundred and Twenty-fifth We began yesterday to explain the passage, where the Prophet says, that God dwelt at Jerusalem, but that he was notwithstanding just, and could not possibly associate with the ungodly and the wicked, because he changes not his nature to suit the humor of men. It now follows, In the morning, in the morning, his judgment will he bring forth to light: by which words he means, either that God would be the avenger of wickedness, which seems to escape, as it were, his eyes, while he delays his punishment, or that he is ready to restore his people, whenever they are attentive to instruction. If the former view be approved, the sense will be this,--that hypocrites foolishly flatter themselves, when God spares them; for he will suddenly ascend his tribunal that he may visit them with punishment. Some however choose to apply this to the judgments executed on the Gentiles, of which the Jews had not once nor twice been reminded, but often, that they might in time repent. But there is no doubt but that the Prophet refers here to a judgment belonging to the Jews. Let us now see whether this judgment is pronounced or inflicted. It would not ill suit the passage to understand it of the vengeance which God was hastening to execute, for the Jews were worthy of what had been severely threatened, because they falsely professed his name; and while they absurdly boasted that he dwelt among them, they withdrew themselves very far from him. It is however no less suitable to refer this to teaching, so that the Prophet thus enhanced the sin of the people, because they had hardened themselves after so many and so constant warnings, which continually sounded in their ears, as God elsewhere complains, that though he rose early, and indeed daily, this solicitude had been without its fruit. The verb in the future tense will thus signify a continued act, for God ceased not to exhort to repentance those wretched beings who had ears which were deaf. And this view strikingly corresponds with what immediately follows, that he fails not; for such a perseverance was a proof of unwearied mercy, when God continued to send Prophets one after the other. He now adds, The wicked knows no shame. He means what he has just referred to--that the people had become so hardened in their wickedness that they could not be reformed, either by instruction or by threats, or by the scourges of God.

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If we refer judgment to teaching, which I approve, the meaning will be--that though God, by making known daily his law, kindled as it were a lamp, which discovered all evils, yet the ungodly were not ashamed. But if we understand it, as they say, of actual judgment, the meaning will be in substance the same--that the ungodly repented not, though the hand of God openly appeared; and though he rose to judgment, yet he says, they knew not what it was to feel ashamed. As to the main subject there is no ambiguity; for the Prophet means only that the people were past recovery; for though God proved himself a judge by manifest evidences, and even by his own law, they yet felt no shame, but went on in their wicked courses. The word judgment, in the singular number, seems to have been put here in the sense of a rule, by which men live religiously and justly, and a rule which ought to make men ashamed. It now follows-Zephaniah 3:6, 7 6. I have cut off the nations: their towers are desolate; I made their streets waste, that none passes by: their cities are destroyed, so that there is no man, that there is none inhabitant. 7. I said, Surely you will fear me, thou wilt receive instruction; so their dwelling should not be cut off, howsoever I punished them: but they rose early, and corrupted all their doings. Here the Prophet shows in another way that there was no hope for a people, who could not have been instructed by the calamities of others, to seek to return to God's favor. For God here complains that he had in vain punished neighboring nations, and made them examples, in order to recall the Jews to himself. Had they been of a sane mind they might have been led, by their quiet state, while God spared them, to consider what they had deserved--If this is done in the green tree, what at length will be done in the dry? They might then have thought within themselves, that a most grievous calamity was at hand, except they anticipated God's wrath, which had grown ripe against them; and God also testified that he intended by such examples to stay the judgment which he might have already justly executed on them. As they then even hastened it, it is evident that their wickedness was past remedy. This is the sum of the whole. He says first, I have cut off nations; by which words he shows that he warned the Jews to repent, not only by one example, but by many examples; for not one instance only of God's wrath had appeared, but God had on all sides manifested himself to be a judge, in inflicting punishment on one nation after another. Since then they had been so often warned, we may hence learn that they were wholly blinded by their wickedness. He now enhances the atrocity of the punishment inflicted, and says, that citadels had been demolished and streets cut off, that no one passed through; and then, that cities had been reduced to solitude, so that there was no inhabitant. For when punishment is of an ordinary kind, it is wont, for the most part, to be disregarded; but when God showed, by so remarkable proofs, that he was displeased with the nations, that is, with the ignorant, who in comparison with the Jews were innocent, how could such an instance as this be disregarded by the Jews, whom God thus recalled to himself, except that they were of a disposition wholly desperate and irreclaimable? We now then see why the Prophet enlarges on the punishments which, having been inflicted on the nations, ought to have been considered by the Jews. He now subjoins the object which God had in view, I said, Surely you will fear me. Here God assumes the character of man, as he does often elsewhere: for he does not wait for what is future, as though he was doubtful; but all things, as we know, are before his eyes. Hence God was not deceived, as though something had happened beyond his expectation; but as I have already said, he undertakes here the character of man; for he could not otherwise have sufficiently expressed how inexcusable the Jews were who had despised all his warnings. For what was God's design when he punished the heathens, one nation after another, except that the Jews might be awakened by the evils of others, and not provoke his wrath against themselves? Paul makes use of the same argument. On account of these things,' he says, the wrath of God comes upon all the unbelieving.' Romans 1:17 [Ephesians 5:6, Colossians 3:6]. Inasmuch as men for the most part deceive themselves by self-flatteries and cherish with extreme indulgence their own wickedness, Paul says, that the wrath of God comes on the unbelieving: and it is a singular proof of God's love, that he does not immediately assail us, but sets before us the examples of others. As when any one lays hold of his servant in the presence of his son, and punishes him severely, the son must be moved by the sight, except he be wholly an abandoned character: however, in such a case the father's love manifests itself; for he withholds his hand from his son and inflicts punishment on the servant, and this for the benefit of his son, that he may learn wisdom by what another suffers. God declares in this place that he had done the same; but he complains that it had been without benefit, for the Jews had frustrated his purpose. It may be here asked, whether men so frustrate God that he looks for something different from what happens. I have already said, that God speaks after the manner of men, and in a language not strictly correct: and hence we ought not here to enter or penetrate into the secret purpose of God, but to be satisfied with this reason,--that if we profit nothing when God warns us either by his word or by his scourges, we are then equally guilty, as though he was deceived by us: and hence also the madness of those is reproved, who are unwilling to ascribe anything to God but what is conveyed in these common forms of speech: God says, that he wills the salvation of all, 1 Timothy 2:4;) hence there is no election, which makes a distinction between one man and another; but the Lord leaves the whole human race to their free-will, so that everyone may provide for himself as he pleases; otherwise the will of God must be twofold. So unlearned men vainly talk; and such not only show their ignorance in religion, but are also wholly destitute of common sense. For what is more absurd than to conclude, that there is a twofold will in God, because he speaks otherwise with us than is consistent with his incomprehensible majesty? God's will then is one and simple, but manifold as to the perceptions of men; for we cannot comprehend his hidden purpose, which angels adore with reverence and humility. Hence the Lord accommodates himself to the measure of our capacities, as this passage teaches us with sufficient clearness. For if we receive what the fanatics imagine, then God is like man, who hopes well, and finds afterwards that he has been deceived: but what can be more alien to his glory? We hence see how these insane men not only obscure the glory of God, but also labor, as far as they can, to reduce his whole essence to nothing. But this mode of speaking ought to be sufficiently familiar to us,--that God justly complains that he has been deceived by us, when we do not repent, inasmuch as he invites us to himself, and even stimulates us, I said, Surely you will fear me This word said, ought not then to be referred to the hidden counsel of God, but to the subject itself, and that is, that it was time to repent. Who would not have hoped but that you would have returned to the right way? When the next house was on fire, how was it possible for you to sleep, except ye were extremely stupid? And when so many examples were presented before your eyes without any advantage, it is evident that there is no more any hope of repentance. You, then, will fear me; that is, God might have hoped for some amendment, though he had not yet touched you even with his smallest finger; for ye beheld, while in a tranquil state, how severely he punished the contempt of his justice as to the heathens. He uses a similar language in Isaiah 5:4, My vine, what have I done to you? Or what could I have done to you more than what I have done? I expected you to bring forth fruit; but, behold, you have brought forth wild grapes.' God in that passage expostulates with the Jews as though they had by their perfidiousness deceived him. But we know, that whatever happens was known to him before the creation of the world: but, as I have already said, the fact itself is to be regarded by us, and not the hidden judgment of God. He afterwards adds, You will receive correction; that is, You will be hereafter more tractable: for monstrous is our stupidity, when we fear not God's vengeance; when yet it evidently appears that we are warned, as I have already said, to repent, by all the examples of judgments which are daily presented to us. But if we proceed in our wickedness, what else is it but to kick against the goad, as the old proverb is? In short, we here see described an extreme wickedness and obstinacy, which admitted of no remedy. Hence the Prophet adds again, And cut off should not be her habitation, howsoever I might have visited her; that is, though the Jews had already provoked me, so that the punishment they have deserved was nigh; yet I was ready to withdraw my hand and to forgive them, if they repented: not that God ever turns aside from his purpose, for there is no shadow of turning in him; but he sets before them the fact as it was; for the subject here, as I have said, is not respecting the secret purpose of God, but we ought to confine ourselves to the means which he employs in promoting our salvation. God had already threatened the Jews for many years; he had as yet deferred to execute what he had threatened. In the meantime his wrath had been manifested through the whole neighborhood; the heathen nations had suffered the severest judgments. God here declares, that he had been so lenient to his people as to give time to repent; and he complains that he had delayed in vain, for they had gone on in their wickedness, and had mocked, as it were, his patience. When, therefore, he says, Cut off should not be her habitation, howsoever I might have visited her, or have visited her, he pursues still the same mode of speaking, that is, that he was prepared to forgive the Jews, though he had before destined them to destruction; not that he, as to himself, would retract that sentence; but that he was still reconcilable, if the Jews had been touched by any feeling of repentance. He at last adds, Surely, (some render it, but,) surely they have hastened. The verb skm, shecam, means properly to rise early, but is to be taken metaphorically in the sense of hastening; as though he had said, They run headlong to corrupt their ways. God had said that he had been indulgent to them for this end--that he might lead

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them by degrees to repentance: now he complains, that they on the contrary had run another way, when they saw that he suspended his judgments, as though it was their designed object to accelerate his wrath. Thus they hastened to corrupt their ways. The meaning, then, is that this people were not only irreclaimable in their obstinacy, but that they were also presumptuous, as though they wished to hasten the judgment, which the Lord was ready for a time to defer. It now follows-Zephaniah 3:8 8. Therefore wait ye upon me, says the Lord, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. God here declares that the last end was near, since he had found by experience that he effected nothing by long forbearance, and since he had even found the Jews becoming worse, because he had so mercifully treated them. Some think that the address is made to the faithful, that they might prepare themselves to bear the cross; but this view is foreign to the subject of the Prophet: and though this view has gained the consent of almost all, I yet doubt not but that the Prophet, as I have now stated, breaks out into a complaint, and says, that God would not now deal in words with a people so irreclaimable. Look for me, he says; that is, I am now present fully prepared: I have hitherto endeavored to turn you, but your hearts have become hardened in depravity. But inasmuch as I have lost all my labor in teaching, warning, and exhorting you, even when I presented to you examples on every side among heathen nations, which ought to have stimulated you to repentance, and inasmuch as I have effected nothing, it is now all over with you--Look for me: I shall no more contend with you, nor is there any ground for you to hope that I shall any more send Prophets to you. Look then for me, until I shall rise --for what purpose? to the prey. Some render the word ld, laod, forever; but the Prophet means, that God was so offended with the contumacy of the people, that he would now plunder, spoil and devour, and forget his kindness, which had been hitherto a sport to them--I shall come as a wild beast; as lions rage lacerate, tear, and devour, so also will I now do with you; for I have hitherto too kindly and paternally spared you. We hence see that these things are not to be referred to the hope and patience of the godly; but that God on the contrary does here denounce final destruction on the wicked, as though he had said--I bid you adieu; begone, and mind your own concerns; for I will no longer contend with you; but I shall shortly come, and ye shall find me very different from what I have been to you hitherto. We now see that God, as it were, repudiates the Jews, and threatens that he would come to them with a drawn sword; and at the same time he compares himself to a savage and cruel wild beast. He afterwards adds--For my judgment is; that is, I have decreed to gather all nations. We have elsewhere spoken of this verb 'sph, asaph; it is the same in Hebrew as the French trousser. It is then my purpose to gather, that is, to heap together into one mass all nations, to assemble the kingdoms, so that no corner of the earth may escape my hand. But he speaks of all nations and kingdoms, that the Jews might understand that his judgment could no longer be deferred; for if a comparison be made between them and the heathen nations, judgment, as it is written, is wont to begin with the house of God, 1 Peter 4:17; and further, they were less excusable than the unbelieving, who went astray, which is nothing strange, in darkness, for they were without the light of truth. God then threatens nations and kingdoms, that the Jews might know that a most dreadful punishment was impending over their heads, for they had surpassed all others in wickedness and evil deeds. He afterwards adds-Zephaniah 3:9 9. For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent. The Prophet now mitigates the asperity of his doctrine, which might have greatly terrified the godly; nay, it might have wholly disheartened them, had no consolation been applied. God then moderates here what he had previously threatened; for if the Prophet had only said this--My purpose is to gather all the nations, and thus the whole earth shall be devoured by the fire of indignation, what could the faithful have concluded but that they were to perish with the rest of the world? It was therefore necessary to add something to inspire hope, such as we find here. We must at the same time bear in mind what I have reminded you of elsewhere--that the Prophet directs his discourse one while to the faithful only, who were then few in number, and that at another time he addresses the multitude indiscriminately; and so when our Prophet threatens, he regards the whole body of the people; but when he proclaims the favor of God, it is the same as though he turned his eyes towards the faithful only, and gathered them into a place by themselves. As for instance, when a few among a people are really wise, and the whole multitude unite in hastening their own ruin, he who has an address to make will make a distinction between the vast multitude and the few; he will severely reprove those who are thus foolish, and live for their own misery; and he will afterwards shape his discourse so as to suit those with whom he has not so much fault to find. Thus also the Lord changes his discourse; for at one time he addresses the ungodly, and at another he turns to the elect, who were but a remnant. So the Prophet has hitherto spoken by reproofs and threatening, for he addressed the whole body of the people; but now he collects, as I have said, the remnant as it were by themselves, and sets before them the hope of pardon and of salvation. Hence he says, But then (for I take ky, ki, as an adversative) will I turn to the people a pure lip. God intimates that he would propagate his grace wider, after having cleansed the earth; for he will be worshipped not only in Judea, but by foreign nations, and even by the remotest. For it might have been objected, Will God then extinguish his name in the world? For what will be the state of things when Judea is overthrown and other nations destroyed, except that God's name will be exposed to reproach! It will nowhere be invoked, and all will outdo one another in blasphemies against him. The Prophet meets this objection, and says, that God has in his own hand the means by which he will vindicate his own glory; for he will not only defend his Church in Judea, but will also gather into it nations far and wide, so that his name shall be everywhere celebrated. But he speaks first of a pure lip, I will turn, he says, to the nations a pure lip. By this word he means, that the invocation of God's name is his peculiar work; for men do not pray through the suggestion of the flesh, but when God draws them. It is indeed true, that God has ever been invoked by all nations; but it was not the right way of praying, when they heedlessly cast their petitions into the air: and we also know, that the true God was not invoked by the nations; for there was no nation then in the world which had not formed for itself some idol. As then the earth was full of innumerable idols, God was not invoked except in Judea only. Besides, though the unbelieving had an intention to pray to God, yet they could not have prayed rightly, for prayer flows from faith. God then does not without reason promise, that he would turn pure lips to the nations; that is, that he would cause the nations to call on his name with pure lips. We hence then learn what I have stated--that God cannot be rightly invoked by us, until he draws us to himself; for we have profane and impure lips. In short, the beginning of prayer is from that hidden cleansing of the Spirit of which the Prophet now speaks. But if it be God's singular gift, to turn a pure lip to the nations, it follows that faith is conferred on us by him, for both are connected together. As God then purifies the hearts of men by faith, so also he purifies their lips that his name may be rightly invoked, which would otherwise be profaned by the unbelieving. Whenever they pretend to call on God's name, it is certain that it is not done without profanation. As to the word all, it is to be referred to nations, not to each individual; for it has not been that everyone has called on God; but there have been some of all nations, as Paul also says in the first chapter of the first Epistle to the Corinthians 1 Corinthians 1:1: for in addressing the faithful, he adds, With all who call on the name of the Lord in every place'--that is, not only in Judea; and elsewhere he says, I would that men would stretch forth hands to heaven in every place.' (1 Timothy 2:8.) He afterwards adds, That they may serve him with one shoulder; that is, that they may unitedly submit to God in order to do him service; for to serve him with the shoulder is to unite together, so as to help one another. The metaphor seems to have been derived from those who carry a burden; for except each assists, one will be overpowered, and then the burden will fall to the ground. We are said then to serve God with one shoulder when we strive by mutual consent to assist one another. And this ought to be carefully noticed, that we may know that our striving cannot be approved by God, except we have thus the same end in view, and seek also to add courage to others, and mutually to help one another. Unless then the faithful thus render mutual assistance, the Lord cannot approve of their service. We now see how foolishly they talk who so much extol free-will and whatever is connected with it: for the Lord demands faith as well as other duties of religion; and he requires also from all, love and the keeping of the whole law. But he testifies here that his name cannot be invoked, as the lips of all are polluted, until he has consecrated them, cleansing by his Spirit what was before polluted: and he shows also that men will not undertake the yoke, unless he joins them together, so as to render them willing. I must not proceed farther. Prayer Grant, Almighty God, that since it is the principal part of our happiness, that in our pilgrimage through this world there is open to us a familiar access to you by faith,-O grant, that we may be able to come with a pure heart to your presence: and when our lips are polluted, O purify us by your Spirit, so that we may not only pray to

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you with the mouth, but also prove that we do this sincerely, without any dissimulation, and that we earnestly seek to spend our whole life in glorifying your name, until being at length gathered into your celestial kingdom, we may be truly and really united to you, and be made partakers of that glory, which has been procured for us by the blood of your only-begotten Son. Amen. Lecture One hundred and Twenty-sixth Zephaniah 3:10 10. From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering Interpreters agree not as to the meaning of this verse; for some of the Hebrews connect this with the former, as though the Prophet was still speaking of the calling of the Gentiles. But others, with whom I agree, apply this to the dispersed Jews, so that the Prophet here gives hope of that restoration, of which he had before spoken. They who understand this of the Gentiles, think that Atharai and Phorisai are proper names. But in the first place, we cannot find that any nations were so called; and then, if we receive what they say, these were not separate nations, but portions of the Ethiopians; for the Prophet does not state the fact by itself, that Atharai and Phorisai would be the worshipers of God; but after having spoken of Ethiopia, he adds these words: hence we conclude, that the Prophet means this,--that they would return into Judea from the farthest region of the Ethiopians to offer sacrifices to God. And as he mentions the daughter of the dispersion, we must understand this of the Jews, for it cannot be applied to the Ethiopians. And this promise fits in well with the former verse: for the Prophet spoke, according to what we observed yesterday, of the future calling of the Gentiles; and now he adds, the Jews would come with the Gentiles that they might unite together, agreeing in the same faith, in the true and pure worship of the only true God. He had said, that the kingdom would be enlarged, for the Church was to be gathered from all nations: he now adds, that the elect people would be restored, after having been driven away into exile. Hence he says, Beyond the rivers of Ethiopia shall be my suppliants: for tr, otar, means to supplicate; but it means also sometimes to be pacified, or to be propitious; and therefore some take trym, otarim, in a passive sense, they who shall be reconciled to God; as though he had said, God will at length be propitious to the miserable exiles, though they have been cast away beyond the rivers of Ethiopia: they shall yet again be God's people, for he will be reconciled to them. As David calls Him the God of his mercy, because he had found him merciful and gracious, (Psalm 59:17,) so also in this place they think that the Jews are said to be the try, the reconciled of Jehovah, because he would be reconciled to them. But this exposition is too forced: I therefore retain that which I have stated,--that some suppliants would come to God from the utmost parts of Ethiopia, not the Ethiopians themselves, but the Jews who had been driven there. To the same purpose is what is added, The daughter of my dispersed; for phvph, puts, means to scatter or to disperse. Hence by the daughter of the dispersed he means the gathered assembly of the miserable exiles, who for a time were considered as having lost their name, so as not to be counted as the people of Israel. These then shall again offer to me a gift, that is, they are to be restored to their country, that they may there worship me after their usual manner. Now though this prophecy extends to the time of the Gospel, it is yet no wonder, that the Prophet describes the worship of God such as it had been, accompanied with the ceremonies of the Law. We now then perceive what Zephaniah means in this verse,--that not only the Gentiles would come into the Church of God, but that the Jews also would return to their country, that they might together make one body. It follows,-Zephaniah 3:11 11. In that day shall you not be ashamed for all thy doings, wherein you hast transgressed against me: for then I will take away out of the midst of you them that rejoice in your pride, and you shall no more be haughty because of my holy mountain. Here the Prophet teaches us, that the Church would be different, when God removed the dross and gathered to himself a pure and chosen people: and the Prophet stated this, that the faithful might not think it hard that God so diminished his Church that hardly the tenth part remained; for it was a sad and a bitter thing, that of a vast multitude a very few only remained. It could not then be, but that the ruin of their brethren greatly affected the Jews, though they knew them to be reprobate. We indeed see how Paul felt a sympathy, when he saw that his own nation were alienated from God. Romans 9:6-8. So it was necessary that some consolation should be given to the faithful that they might patiently bear the diminution of the Church, which had been previously predicted. Hence the Prophet, that he might moderate their grief, says, that this would be for their good; for in this manner the reproaches were to be removed, by which the Jewish name had been polluted, and rendered abominable. You shall not be ashamed, he says, for the sins by which I have been offended. Why? For you shall be cleansed; for it is God's purpose to reserve a few, by whom he will be purely worshipped. Some think that he does not speak here of the remission of sins, but on the contrary, of a pure and holy life, which follows regeneration; as though he had said, "There will be no reason any more for you to be ashamed of your life; for when I shall chasten you, ye will then fear me, and your correction will be conducive to a newness of life: since then your life will not be the same as formerly, and since my glory shall shine forth among you, there will be no cause why ye should be ashamed." But this is a strained view, and cannot be accommodated to the words of the Prophet; for he says, You shalt no more be ashamed of the sins by which you have transgressed against me. We hence see that this cannot be otherwise applied than to the remission of sins. But the last clause has led interpreters astray, for the Prophet adds, For I will take away from the midst of you those who exult: but the Prophet's design, as I have stated, was different from what they have supposed; for he shows that there was no reason for the Jews to lament and deplore the diminution of the Church because the best compensation was offered to them, which was, that by this small number God would be purely served. For when the body of the people was complete, it was, we know, a mass of iniquity. How then could Israel glory in its vast number, since they were all like the giants carrying on war against God? When now God collects a few only, these few would at length acknowledge that they had been preserved in a wonderful manner, in order that religion and the true worship of God should not be extinguished in the earth. We now perceive the Prophet's design; but I will endeavor to render this clearer by a comparison: Suppose that in a city licentiousness of life so prevails that the people may seem to be irreclaimable; when it happens that the city itself falls away from its power and pristine state, or is in some other way reformed, not without loss, and is thus led to improve its morals, this would be a compensation to the good, and would give courage to the godly and ease their grief, so that they would patiently submit, though the city had not the same abundance, nor the same wealth and enjoyments. How so? Because they who remained would form a body of people free from reproach and disgrace. When disease is removed from the human body, the body itself is necessarily weakened; and it is sometimes necessary to amputate a member, that the whole body may be preserved. In this case there is a grievous diminution, but as there is no other way of preserving the body, the remedy ought to be patiently sustained. In a similar manner does the Prophet now speak of the city Jerusalem: You shall not be ashamed of the sins by which you have transgressed against me. How so? Because they were to be separated from the profane and gross despisers of God; for as long as the good and the evil were mixed together, it was a reproach common to all. Jerusalem was then a den of robbers; it was, as it were, a hell on earth; and all were alike exposed to the same infamy, for the pure part could not be distinguished, as a mass of evil prevailed everywhere. The Prophet now says, You shall not be ashamed of your former infamy. Why? "Because God will separate the chaff from the wheat, and will gather the wheat; you shall be, as it were, in the storehouse of God; the chosen seed shall alone remain; there will be such purity, that the glory of the Lord shall shine forth among you: ye shall not therefore be ashamed of the disgraceful deeds by which ye are now contaminated." We now apprehend the meaning of the words. But it may seem strange that the Prophet should say, that sins should be covered by oblivion, which the Jews ought indeed to have thought of often and almost at all times, according to what Ezekiel says, “You will then remember your ways, and be ashamed” (Ezekiel 16:61), that is, when God shall be pacified. Ezekiel says, that the fruit of repentance would be, that the faithful, covered with shame, would condemn themselves. Why so? Because the reprobate proceed in their wicked courses, as it were, with closed eyes, and as it has been previously said, they know no shame: though God charges them with their sins, they yet despise and reject every warning with a shameless front; yea, they kick against the goads. Since it is so, justly does Ezekiel say, that shame would be the fruit of true repentance, according to what Paul also says in the sixth chapter to the Romans (Romans 6:21), "Of which you are now ashamed." He intimates, that when they were sunk in their unbelief, they were so given to shameful deeds, that they perceived not their abomination. They began therefore to be ashamed, when they became illuminated. The Prophet seems now to cut off this fruit from repentance: but what he says ought to be otherwise understood, that is, that the Church would be then free from reproach; for the reprobate would be separated, all the filth would be taken away, when God gathered only the remnant for himself; for in this manner, as it has been said, the wheat would be separated from the chaff. Thou shalt not then be ashamed in that day of evil deeds; for I will take away from the midst of thee those who exult. He shows how necessary the diminution would be; for all must have perished, had not God cut off the putrid members. How severe soever then and full of pain the remedy would be, it ought yet to be deemed tolerable; for the Church, that is the body, could not otherwise be preserved.

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But it may be again objected--That the Church is cleansed from all spots, inasmuch as the reprobate are taken away; for he says, You shall not be ashamed of the evil deeds by which you have sinned, literally, against me, that is, by which you have transgressed against me. God here addresses, it may be said, the faithful themselves: He then does not speak of the evil deeds of those whom the Lord had rejected. But the answer is easy: When he says, that the Church had sinned, he refers to that mixture, by which no distinction is made between the wheat and the chaff. We may say that a city is impious and wicked, when the majority so much exceeds in number the good that they do not appear. When therefore among ten thousand men there are only thirty or even a smaller number who are anxious for a better state of things, the whole number will be generally counted wicked on account of the larger portion, for the others are hid, and, as it were, covered over and buried. Justly then and correctly does Zephaniah declare, that the Jews had transgressed against God; for in that mixed multitude the elect could not have been distinguished from the reprobate. But he now promises that there would be a distinction, when God took away the proud, who exulted in vain boasting. For he says, I will take away from the midst of thee those who exult in thy pride Some render the word in the abstract, the exultations of thy pride: but the term lyzym, found here, is never in construction rendered exultations. It is therefore no doubt to be understood of men. He then names the pride of the people; and yet he addresses the elect, who were afterwards to be gathered. What does this mean? Even what we have already stated, that before the Church was cleansed from her pollution and filth, there was a common exultation and insolence against God; for these words were everywhere heard-- "We are God's holy people, we are a chosen race, we are a royal priesthood, we are a holy inheritance” ( Exodus 19:6). Since, then, these boastings were in the mouth of them all, the Prophet says, that it was the pride of the whole people. I will then take away, he says, from the midst of you those who exult in their pride. He afterwards adds, You shall no more add to take pride in my holy mountain. Here the Prophet points out the main spring of the evil, because the Jews had hardened themselves in a perverse self-confidence, as they thought that all things were lawful for them, inasmuch as they were God's chosen people. Jeremiah also in a similar manner represents their boasting as false, when they pretended to be the temple of God. Jeremiah 7:4. So our Prophet condemns this pride, because they concealed their sins under the shadow of the temple, and thought it a sufficient defense, that God dwelt on Mount Sion. To show, then, that the people were unhealable, without being cleansed from this pride, the Prophet says, I will take away those who exult --How did they exult? In your pride: and what was this pride? That they inhabited the holy mount of God, besides which there was no other sanctuary of God on earth. As then they imagined that God was thus bound to them, they insolently despised all admonitions, as though they were exempt from every law and restraint. Thou shalt not then add to take pride in my holy mountain We now then see how careful we ought to be, lest the favors of God, which ought by their brightness to guide us to heaven, should darken our minds. But as we are extremely prone to arrogance and pride, we ought carefully to seek to conduct ourselves in a meek and humble manner, when favored with God's singular benefits; for when we begin falsely to glory in God's name, and to put on an empty mask to cover our sins, it is all over with us; inasmuch as to our wickedness, to our contempt of God, and to other evil lusts and passions, there is added perverseness, for we persevere in our course, as it were, with an iron and inflexible neck. Thus, indeed, it happens to all hypocrites, who elate themselves through false pretenses as to their connection with God. It follows-Zephaniah 3:12, 13 12. I will also leave in the midst of you an afflicted and poor people, and they shall trust in the name of the Lord. 13. The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid. Here the Prophet pursues the same subject--that God would provide for the safety of his Church, by cutting off the majority of the people, and by reserving a few; for his purpose was to gather for himself a pure and holy Church, as the city had previously been full of all uncleanness. It ought, then, to have been a compensation to ease their grief, when the godly saw that God would be gracious to them, though he had treated them with great severity. And we must bear in mind what I have before stated--that the Church could not have been preserve without correcting and subduing that arrogance, which arose from a false profession as to God. Zephaniah takes it now as granted, that pride could not be torn away from their hearts, except they were wholly cast down, and thus made contrite. He then teaches us, that as long as they remained whole, they were ever proud, and that hence it was necessary to apply a violent remedy, that they might learn meekness and humility; which he intimates when he says, that the residue of the people would be humble and afflicted; for if they had become willingly teachable, there would have been no need of so severe a correction. In short, though the faithful lament that God should thus almost annihilate his Church, yet in order that they might not murmur, he shows that this was a necessary remedy. How so? Because they would have always conducted themselves arrogantly against God, had they not been afflicted. It was, therefore, needful for them to be in a manner broken, because they could not be bent. I will, then, he says, make the residue an afflicted and a poor people The word, ny, oni, means humble; but as he adds the word dl, dal, he no doubt shows that the Jews could not be corrected without being stripped of all the materials of their glorying. They were, indeed, extremely wedded to their boastings; yea, they were become hardened in their contempt of God. He therefore says, that this fruit would at last follow, that they would trust in the Lord, that is, when he had laid them prostrate. This verse contains a most useful instruction: for first we are taught that the Church is subdued by the cross, that she may know her pride, which is so innate and so fixed in the hearts of men, that it cannot be removed, except the Lord, so to speak, roots it out by force. There is then no wonder that the faithful are so much humbled be the Lord, and that the lot of the Church is so contemptible; for if they had more vigor, they would soon, as is often the case, break out into an insolent spirit. That the Lord, then, may keep his elect under restraint, he subdues and tames them by poverty. In short, he exercises them under the cross. This is one thing. We must also notice the latter clause, when he says, They shall trust in the Lord, that is, those who have been reduced to poverty and want. We hence see for what purpose God deprives us of all earthly trust, and takes away from us every ground of glorying; it is, that we may rely only on his favor. This dependence ought not, indeed, to be extorted from us, for what can be more desirable than to trust in God? But while men arrogate to themselves more than what is right, and thus put themselves in the place of God, they cannot really and sincerely trust in him. They indeed imagine that they trust in God, when they ascribe to him a part of their salvation; but except this be done wholly, no trust can be placed in God. It is hence necessary that they who ascribe to themselves even the smallest thing, should be reduced to nothing: and this is what the Prophet means. Let us further know, that men do not profit under God's scourges, except they wholly deny themselves, and forget their own power, which they falsely imagine, and depend on him alone. But the Prophet speaks of the elect alone; for we see that many are severely afflicted, and are not softened, nor do they put off their former hardihood. But the Lord so chastises his people, that by the spirit of meekness he corrects in them all pride and haughtiness. But by saying, They shall trust in the name of Jehovah, he sets this trust in contrast with the pride which he had previously condemned. They indeed wished to appear to trust in the name of God, when they boasted of Mount Sion, and haughtily brought forward the adoption by which they had been separated from heathen nations; but it was a false boasting, which had no trust in it. To trust, then, in the name of Jehovah is nothing else than sincerely to embrace the favor which he offers in his word, and not to make vain pretenses, but to call on him with a pure heart and with a deep feeling of penitence. For the same purpose he adds, The residue of Israel shall no more work iniquity nor speak falsehood; nor shall there be found a deceitful tongue in their mouth. The Prophet continues the same subject--that the Church is not to be less esteemed when it consists only of a few men; for in the vast number there was great filth, which not only polluted the earth by its ill savor, but infected heaven itself. Since then Jerusalem was full of iniquities, as long as the people remained entire, the Prophet adduces this comfort, that there was no reason for sorrow, if from a vast number as the sand of the sea, and from a great multitude like the stars, God would only collect a small band; for by this means the Church would be cleansed. And it was of great importance that the filth should be cleansed from God's sanctuary; for what could have been more disgraceful than that the holy place should be made the lodging of swine, and that the place which God designed to be consecrated to himself, should be profaned? As then Jerusalem was the sanctuary of God, ought not true religion to have flourished there? But when it became polluted with every kind of filth, the Prophet shows that it ought not to have seemed grievous that the Lord should take away that vast multitude which falsely boasted that they professed his name. They shall not then work iniquity Under one kind of expression he includes the whole of a righteous life, when he says, They shall not speak falsely, nor will there be found a deceitful tongue. It is indeed sufficient for the practice of piety or integrity of life to keep the tongue free from frauds and falsehood; but as it cannot be that anyone will abstain from all frauds and falsehood, except he purely and from the heart fears God, the Prophet, by including the whole under one thing, expresses under the word tongue what embraces complete holiness of life. It may be now asked, whether this has ever been fulfilled. It is indeed certain, that though few returned to their own country, there

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were yet many hypocrites among that small number; for as soon as the people reached their own land, everyone, as we find, was so bent on his own advantages, that they polluted themselves with heathen connections, that they neglected the building of the temple, and deprived the priests of their tenths, that they became cold in the worship of God. With these things they were charged by Haggai, Zechariah, and Malachi. Since these things were so, what means this promise, that there would be no iniquity when God had cleansed his Church? The Prophet speaks comparatively; for the Lord would so cleanse away the spots from his people that their holiness would then appear more pure. Though then many hypocrites were still mixed with the good and real children of God, it was yet true that iniquity was not so prevalent, that frauds and falsehood were not so rampant among the people as they were before. He afterwards adds, For they shall feed and lie down, and there will be none to terrify them. He mentions another benefit from God--that he will protect his people from all wrongs when they had repented. We must ever bear in mind what I have stated--that the Prophet intended here to heal the sorrow of the godly, which might have otherwise wholly dejected their minds. That he might then in some measure alleviate the grief of God's children, he brings forward this argument--"Though few shall remain, it is yet well that the Lord will cleanse away the filth of the holy city, that it may be justly deemed to be God's habitation, which was before the den of thieves. It is not then a loss to you that few will dwell in the holy land, for God will be a faithful guardian of your safety. What need then is there of a large multitude, except to render you safe from enemies and from wild beasts? What does it signify, if God receives you under his protection, under the condition that ye shall be secure, though not able to resist your enemies? Though one cannot defend another, yet if God be your protector, and ye be made to live in peace under the defense which he promises, there is no reason why ye should say, that you have suffered a great loss, when your great number was made small. It is then enough for you to live under God's guardianship; for though the whole world were united against you, and ye had no strength nor defense yourselves, yet the Lord can preserve you; there will be no one to terrify you And this argument is taken from the law; for it is mentioned among other blessings, that God would render safe the life of his people; which is an invaluable blessing, and without which the life of men, we know, must be miserable; for nothing is more distressing than constant fear, and nothing is more conducive to happiness than a quiet life: and hence to live in quietness and free from all fear, is what the Lord promises as a chief blessing to his people. Prayer Grant, Almighty God, that since the depravity of our nature is so great, that we cannot bear prosperity without some wantonness of the flesh immediately raging in us, and without becoming even arrogant against you,--O grant, that we may profit under the trials of the cross; and when you have blest us, may we with lowly hearts, renouncing our perverseness, submit ourselves to you, and not only bear your yoke submissively, but proceed in this obedience all our life, and so contend against all temptations as never to glory in ourselves, and feel also convinced, that all true and real glory is laid up for us in you, until we shall enjoy it in your celestial kingdom, through Christ our Lord. Amen. Lecture One Hundred and Twenty-seventh Zephaniah 3:14, 15 14. Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. 15. The Lord has taken away your judgments, he has cast out your enemy: the king of Israel, even the Lord, is in the midst of you: you shall not see evil any more. The Prophet confirms what he has been teaching, and encourages the faithful to rejoice, as though he saw with his eyes what he had previously promised. For thus the Prophets, while encouraging the faithful to entertain hope, stimulate them to testify their gratitude, as though God's favor was already enjoyed. It is certain, that this instruction was set before the Jews for this purpose,--that in their exile and extreme distress they might yet prepare themselves to give thanks to God, as though they were already, as they say, in possession of what they had prayed for. But we must remember the design of our Prophet, and the common mode of proceeding which all the Prophets followed; for the faithful are exhorted to praise God the same as if they had already enjoyed his blessings, which yet were remote, and seemed concealed from their view. We now then perceive what the Prophet meant in encouraging the Jews to praise God: he indeed congratulates them as though they were already enjoying that happiness, which was yet far distant: but as it is a congratulation only, we must also bear in mind, that God deals so bountifully with his Church as to stimulate the faithful to gratitude; for we pollute all his benefits, except we return for them, as it has been stated elsewhere, the sacrifice of praise: and as a confirmation of this is the repetition found here, which would have otherwise appeared superfluous. "Exult, daughter of Sion, shout, be glad; rejoice with all your heart, daughter of Jerusalem." But the Prophet was not thus earnest without reason; for he saw how difficult it was to console the afflicted, especially when God manifested no evidence of hope according to the perception of the flesh; but his purpose was by this heap of words to fortify them, that they might with more alacrity struggle with so many hard and severe trials. He then adds, that God had taken away the judgments of Zion. By judgments, he means those punishments which would have been inflicted if it had been the Lord's purpose to deal according to strict justice with the Jews, as when any one says in our language, J'ai brule tous tes proces. He intimates then that God would no more make an enquiry as to the sins of his people. The word mspht, meshiphath, we know, has various meanings in Hebrew; but in this place, as I have said, it means what we call in French, Toutes procedures. In short, God declares that the sins of his people are buried, so that he in a manner cuts off his character as a judge, and remits his own right, so that he will no more contend with the Jews, or summon them, as they say, to trial. Jehovah then will take away thy judgments. Then follows an explanation, By clearing he has turned aside all enemies; for we know that war is one of God's judgments. As then God had punished the Jews by the Assyrians, by the Egyptians, by the Chaldeans, and by other heathen nations, he says now, that all enemies would be turned away. It hence follows, that neither the Assyrians nor the Chaldeans had assailed them merely through their own inclination, but that they were, according to what has been elsewhere stated, the swords, as it were, of God. It afterwards follows, The king of Israel is Jehovah in the midst of you. Here the Prophet briefly shows, that the sum of real and true happiness is then possessed, when God declares, that he undertakes the care of his people. God is said to be in the midst of us, when he testifies that we live under his guardianship and protection. Properly speaking, he never forsakes his own; but these forms of speech, we know, are to be referred to the perception of the flesh. When the Lord is said to be afar off, or to dwell in the midst of us, it is to be understood with reference to our ideas: for we think God to be then absent when he gives liberty to our enemies, and we seem to be exposed as a prey to them; but God is said to dwell in the midst of us when he protects us by his power, and turns aside all assaults. Thus, then, our Prophet now says, that God will be in the midst of his Church; for he would really and effectually prove that he is the guardian of his elect people. He had been indeed for a time absent, when his people were deprived of all help, according to what Moses expresses when he says, that the people had deluded themselves, because they had renounced God, by whose hand they had been safely protected, and were also to be protected to the end. Exodus 32:25 He lastly adds, You shall not see evil. Some read, "You shall not fear evil," by inserting y, iod; but the meaning is the same: for the verb, to see, in Hebrew is, we know, often to be taken in the sense of finding or experiencing. You shall then see no evil; that is, God will cause you to live in quietness, free from every disturbance. If the other reading, You shall not fear evil, be preferred, then the reference is to the blessing promised in the law; for nothing is more desirable than peace and tranquillity. Since then this is the chief of temporal blessings, the Prophet does not without reason say, that the Church would be exempt from all fear and anxiety, when God should dwell in the midst of it, according to what he says in Psalm 46:1. It now follows-Zephaniah 3:16, 17 16. In that day it shall be said to Jerusalem, Fear not: and to Zion, Let not your hands be slack. 17. The LORD your God in the midst of you is mighty; he will save, he will rejoice over you with joy; he will rest in his love, he will joy over you with singing. The Prophet proceeds still to confirm the same truth, but employs a different mode of speaking. It shall, he says, be then said everywhere to Zion, Fear not, let not your hands be let down, etc. For these words may no less suitably be applied to the common report or applause of all men, then to the prophetic declaration; so that the expression, It shall be said, may be the common congratulation, which all would vie to offer. The import of the whole is, that Jerusalem would be so tranquil that either the Prophets, or all with common consent would say, "You enjoy your rest: for God really shows that he cares for you; there is therefore no cause for you hereafter to fear." For there is expressed here a real change: since the Jews had been before in daily fear, the Prophet intimates, that they would be so safe from every danger, as to be partakers of the long-wished-for rest, with the approbation even of the whole world. Hence, it shall be said--by whom? Either by the Prophets, or by common report:

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it makes no great difference, whether there would be teachers to announce their state joyful and prosperous, or whether all men would, by common consent, applaud God's favor, when he had removed from his people all wars, troubles, and fears, so as to make them live in quietness. It shall then be said to Jerusalem, fear not; Sion! Let not your hands be relaxed. By saying Fear not, and let not your hands be relaxed, he intimates, that all vigor is so relaxed by fear, that no member can perform its function. But by taking a part for the whole, he understands by the word hands, every other part of the body; for by the hands men perform their works. Hence in Scripture the hands often signify the works of men. The meaning then is--that God's Church would then be in such a state of quietness as to be able to discharge all its duties and transact its concerns peaceably and orderly. And it is what we also know by experience, that when fear prevails in our hearts we are as it were lifeless, so that we cannot raise even a finger to do anything: but when hope animates us, there is a vigor in the whole body, so that alacrity appears everywhere. The Prophet, no doubt, means here, that God thus succors his elect, not that they may indulge in pleasures, as is too often the case, but that they may, on the contrary, strenuously devote themselves to the performance of their duties. We ought therefore to notice the connection between a tranquil state and diligent hands; for, as I have said, God does not free us from all trouble and fear, that we may grow torpid in our pleasures, but that we may, on the contrary, be more attentive to our duty. Sion, then! Let your hands be no more torpid --Why? Jehovah, he says, in the midst of you is strong, will save. He repeats what he had said, but more fully expresses what might have appeared obscure on account of its brevity. He therefore shows here more at large the benefit of God's presence--that God will not dwell idly in his Church, but will be accompanied with his power. For what end? To save. We hence see that the word gvvr, gebur, ascribed to God, is very emphatical; as though he had said, that God would not be idle while residing in the midst of his Church, but would become its evident strength. And it is worthy of notice, that God exhibits not himself as strong that he may terrify his elect, but only that he may become their preserver. He afterwards adds, He will rejoice over you with gladness. This must be referred to the gratuitous love of God, by which he embraces and cherishes his Church, as a husband his wife whom he most tenderly loves. Such feelings, we know, belong not to God; but this mode of speaking, which often occurs in Scripture, is thus to be understood by us; for as God cannot otherwise show his favor towards us and the greatness of his love, he compares himself to a husband, and us to a wife. He means in short--that God is most highly pleased when he can show himself kind to his Church. He confirms and shows again the same thing more clearly, He will be at rest (or silent) in his love. The proper meaning of chrs, charesh, is to be silent, but it means here to be at rest. The import is, that God will be satisfied, as we say in French, Il prendra tout son contentement; as though he had said that God wished nothing more than sweetly and quietly to cherish his Church. As I have already said, this feeling is indeed ascribed to God with no strict correctness; for we know that he can instantly accomplish whatever it pleases him: but he assumes the character of men; for except he thus speaks familiarly with us, he cannot fully show how much he loves us. God then shall be at rest in his love; that is, "It will be his great delight, it will be the chief pleasure of your God when he cherishes you: as when one cherishes a wife most dear to him, so God will then rest in his love." He then says, He will exult over you with joy. These hyperbolic terms seem indeed to set forth something inconsistent, for what can be more alien to God's glory than to exult like man when influenced by joy arising from love? It seems then that the very nature of God repudiates these modes of speaking, and the Prophet appears as though he had removed God from his celestial throne to the earth. A heathen poet says,-- “Not well do agree, nor dwell on the same throne, Majesty and love” (Ovid. Met. Lib. 2: 816-7). God indeed represents himself here as a husband, who burns with the greatest love towards his wife; and this does not seem, as we have said, to be suitable to his glory; but whatever tends to this end--to convince us of God's ineffable love towards us, so that we may rest in it, and being weaned as it were from the world, may seek this one thing only, that he may confer on us his favor--whatever tends to this, doubtless illustrates the glory of God, and derogates nothing from his nature. We at the same time see that God, as it were, humbles himself; for if it be asked whether these things are suitable to the nature of God, we must say, that nothing is more alien to it. It may then appear by no means congruous, that God should be described by us as a husband who burns with love to his wife: but we hence more fully learn, as I have already said, how great is God's favor towards us, who thus humbles himself for our sake, and in a manner transforms himself, while he puts on the character of another. Let every one of us come home also to himself, and acknowledge how deep is the root of unbelief; for God cannot provide for our good and correct this evil, to which we are all subject, without departing as it were from himself, that he might come closer to us. And whenever we meet with this mode of speaking, we ought especially to remember, that it is not without reason that God labors so much to persuade us of his love, because we are not only prone by nature to unbelief, but exposed to the deceits of Satan, and are also inconstant and easily drawn away from his word: hence it is that he assumes the character of man. We must, at the same time, observe what I have before stated--that whatever is calculated to set forth the love of God, does not derogate from his glory; for his chief glory is that vast and ineffable goodness by which he has once embraced us, and which he will show us to the end. What the Prophet says of that day is to be extended to the whole kingdom of Christ. He indeed speaks of the deliverance of the people; but we must ever bear in mind what I have already stated--that it is not one year, or a few years, which are intended, when the Prophets speak of future redemption; for the time which is now mentioned began when the people were restored from the Babylonian captivity, and continues its course to the final advent of Christ. And hence also we learn that these hyperbolic expressions are not extravagant, when the Prophets say, You shall not afterwards fear, nor see evil: for if we regard the dispersion of that people, doubtless no trial, however heavy, can happen to us, which is not moderate, when we compare our lot with the state of the ancient people; for the land of Canaan was then the only pledge of God's favor and love. When, therefore, the Jews were ejected from their inheritance, it was, as we have said elsewhere, a sort of repudiation; it was the same as if a father were to eject from his house a son, and to repudiate him. Christ was not as yet manifested to the world. The miserable J ews had an evidence, in figures and shadows, of that future favor which was afterwards manifested by the gospel. Since, then, God gave them so small an evidence of his love, how could it be otherwise but that they must have fainted, when driven far away from their land? Though the Church is now scattered and torn, and seems little short of being ruined, yet God is ever present with us in his only-begotten Son: we have also the gate of the celestial kingdom fully opened. There is, therefore, administered to us at all times more abundant reasons for joy than formerly to the ancient people, especially when they seemed to have been rejected by God. This is the reason why the Prophet says, that the Church would be lessened by calamities, when God again gathered it. But that redemption of the people of Israel ought at this day to be borne in mind by us; for it was a memorable work of God, by which he intended to afford a perpetual testimony that he is the deliverer of all those who hope in him. It follows-Zephaniah 3:18 18. I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. He proceeds here with the same subject, but in different words; for except some consolation had been introduced, what the Prophet has hitherto said would have been frigid; for he had promised them joy, he had exhorted the chosen of God to offer praise and thanksgiving; but they were at the same time in a most miserable state. It was hence necessary to add this declaration respecting the exiles being gathered. But he says at the time. Some read, in respect to time; but this is obscure and strained. Others render it, at the time; but it means strictly from the time; though m, mem, may sometimes be rendered as a particle of comparison. Interpreters do not seem to me rightly to understand the Prophet's meaning: for I do not doubt but that he points out here the fixed time of deliverance, as though he had said, I will again gather thine afflicted, and those who have endured thy reproach. When? at the time, mmvd, memuod; that is, at the determined or fixed time: for mvd, muod, is not taken in Hebrew for time simply, but for a predetermined time, as we say in French, Un terme prefix I will then gather thine afflicted, but not soon. Our Prophet then holds the faithful here somewhat in suspense, that they might continue in their watch tower, and patiently wait for God's help; for we know how great is our haste, and how we run headlong when we hope for anything; but this celerity, according to the old proverb, is often delay to us. Since, then, men are always carried away by a certain heat, or by too much impetuosity, to lay hold on what may happen, the Prophet here lays a restraint, and intimates that God has his own seasons to fulfill what he has promised, that he will not do so soon, nor according to the will of men, but when the suitable time shall come. And this time is that which he has appointed, not what we desire. He then adds, Who have sustained reproach for her. In this second clause the Prophet no doubt repeats the same thing; but at the same time he points out, not without reason, their condition--that the Jews suffered reproach and contumely at the time of their exile, and that on account of being the Church; that is, because they professed to worship their own God; for on account of his name the Jews were hated by all nations, inasmuch as their religion was different from the superstitions of all heathens. It could not hence be, but that the unbelieving should vex them with many reproaches, when they were carried away into exile, and scattered in all directions.

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He had said before, I will gather the afflicted; but he now adds, I will gather those who have sustained reproach. I have stated that some read, A burden upon her is reproach; but no sense can be elicited from such words. The Prophet does here no doubt obviate a temptation which awaited God's children, who would have to experience in exile what was most grievous to be borne; for they were to be exposed to the taunts and ridicule of all nations. Hence he seasonably heals their grief by saying, that though for a time they would be laughed at by the ungodly, they would yet return to their own country; for the Lord had resolved to gather them. But we must ever remember what I have said--that God would do this in his own time, when he thought it seasonable. It follows-Zephaniah 3:19 19. Behold, at that time I will undo all that afflict you: and I will save her that is lame, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame. He confirms here what I have referred to in the last verse that God would overcome all obstacles, when his purpose was to restore his people. On this the Prophet, as we have said, dwells, that the Jews might in their exile sustain themselves with the hope of deliverance. As, then, they could not instantly conceive what was so incredible according to the perceptions of the flesh, he testifies that there is sufficient power in God to subdue all enemies. At that time, he says, he repeats what had been stated before--that his people must wait as long as God pleases to exercise them under the cross; for if their option had been given to the Jews, they would have willingly continued at their ease; and we know how men are wont to exempt themselves from every trouble, fear, and sorrow. As therefore men naturally desire rest and immunity from all evil, the Prophet here exhorts the faithful to patience, and shows, that it cannot be that God will become their deliverer, except they submit to his chastisement; at that time then. It is ever to be observed, that the Prophet condemns that extreme haste which usually takes hold of men when God chastises them. However slowly then and gradually God proceeds in the work of delivering his own, the Prophet shows here, that there was no reason for them to despair, or to be broken down in their spirits. He then subjoins, that he would save the halting, and restore the driven away. By these words he means, that though the Church would be maimed and torn, there would yet be nothing that could hinder God to restore her: for by the halting and the driven away he understands none other than one so stripped of power as wholly to fail in himself. He therefore compares the Church of God to a person, who, with relaxed limbs, is nearly dead. Hence, when we are useless as to any work, what else is our life but a languor like to death? But the Prophet declares here, that the seasonable time would come when God would relieve his own people: though they were to become prostrate and fallen, though they were to be scattered here and there, like a torn body of man, an arm here and a leg there, every limb separated; yet he declares that nothing could possibly prevent God to gather his Church and restore it to its full vigor and strength. In short, he means that the restoration of the Church would be a kind of resurrection; for the Lord would humble his people until they became almost lifeless, so as not to be able to breathe: but he would at length gather them, and so gather them that they would not only breathe but be replenished with such new vigor as though they had received no loss. I cannot finish the whole today. Prayer Grant, Almighty God, that as we are at this day so scattered on account of our sins, and even they who seem to be collected in your name and under your authority, are yet so torn by mutual discords, that the safety of your Church hangs as it were on a thread, while in the meantime your enemies seem with savage cruelty to destroy all those who are yours, and to obliterate your gospel,--O grant, that we may live in quietness and resignation, hoping in your promises, so that we may not doubt, but that you in due time will become our deliverer: and may we so patiently bear to be afflicted and cast down by you, that we may ever raise up our groans to heaven so as to be heard through the name of your Son, until being at length freed from every contest, we shall enjoy that blessed rest which is laid up for us in heaven, and which your only begotten Son has procured for us. Amen. Lecture One Hundred and Twenty-eighth We stopped yesterday at the latter clause of the last verse but one of the Prophet Zephaniah, where God promises that the Jews, who had been before not only obscure, but also exposed to all kinds of reproaches, would again become illustrious; for to give them for a name and for a praise, is no other thing than to render them celebrated, that they might be, as they say, in the mouth of every one. And he says, in the land of their shame, or reproach; for they had been a mockery everywhere; as the unbelieving thought that they deluded themselves with a vain hope, because they boasted that God, under whose protection they lived, would be their perpetual guardian, though they were driven away into exile. Hence an occasion for taunt and ridicule was given. But a change for the better is here promised; for all in Assyria and Chaldea would have to see that this was a people chosen by God; so that there would be a remarkable testimony among all nations, that all who trust in God are by no means disappointed, for they find that he is faithful in his promises. The last verse follows-Zephaniah 3:20 20. At that time will I bring you again, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, says the LORD. He repeats the same things, with some change in the words; and not without reason, because no one of them thought that the Jews, who were cast as it were into the grave, would ever come forth again, and especially, that they would be raised unto such dignity and unto so elevated an honor. As then this was not probable, that Prophet confirms his prediction--I will restore you, says God, I will gather you, even because I have given you a name; that is, it is my resolved and fixed purpose to render you celebrated: but here again are laid down the words we have already noticed. He afterwards adds--When I shall restore your captivities. The plural number is to be noticed; and not rightly nor prudently is what has been done by many interpreters, who have rendered the word in the singular number; for the Prophet mentions captivities designedly, as the Jews had not only been driven into exile, but had also been scattered through various countries, so that they were not one captive people, but many troops of captives. Hence his purpose was to obviate a doubt; for it would not have been enough that one captivity should be restored, except all who had been dispersed were collected into one body by the wonderful power of God. And hence he adds before your eyes, that the Jews might be convinced that they should be eye-witnesses of this miracle, which yet they could hardly conceive, without raising up their thoughts above the world. Calvin's Preface to Haggai After the return of the people, they were favored, we know, especially with three Prophets, who roused their fainting hearts, and finished all predictions, until at length the Redeemer came in his appointed time. During the time of The Babylonian Exile the office of teaching was discharged among the captives by Ezekiel, and also by Daniel; and there were others less celebrated; for we find that some of the Psalms were then composed, either by the Levites, or by some other teachers. But these two, Ezekiel and Daniel, were above all others eminent. Then Ezra and Nehemiah followed them, the authority of whom was great among the people; but we do not read that they were endued with the Prophetic gift. It then appears certain that three only were divinely inspired to proclaim the future condition of the people. Daniel had before them foretold whatever was to happen till the coming of Christ, and his Book is a remarkable mirror of God's Providence; for he paints, as on a tablet, three things which were to be fulfilled after his death, and of which no man could have formed any conjecture. He has given even the number of years from the return of the people to the building of the Temple, and also to the death of Christ. But we must come to the other witnesses, who confirmed the predictions of Daniel. The Lord raised up three witnesses--Haggai, Zechariah, and Malachi. The first condemned the sloth of the people; for, being intent on their own advantages, they all neglected the building of the Temple; and he shows that they were deservedly suffering punishment for their ingratitude; for they despised God their Deliverer, or at least honored him less than they ought to have done, and deprived him of the worship due to him. He then encouraged them to hope for a complete restoration, and showed that there was no reason for them to be disheartened by difficulties, and that though they were surrounded by enemies, and had to bear many evils, and were terrified by threatening edicts, they ought yet to have entertained hope; for the Lord would perform the work which he had begun--to restore their ancient dignity to his people, and Christ also would at length come to secure the perfect happiness and glory of the Church. This is the sum of the whole. I now come to the words. Chapter 1

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Haggai 1:1 1. In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying, The Prophet mentions here the year, the month, and the day in which he began to rouse up the people from their sloth and idleness, by the command of God; for every one studied his own domestic interest, and had no concern for building the Temple. This happened, he says, in the second year of Darius the king. Interpreters differ as to this time; for they do not agree as to the day or year in which the Babylonian captivity began. Some date the beginning of the seventy years at the ruin which happened under Jeconiah, before the erasing of the city, and the destruction of the Temple. It is, however, probable, that a considerable time had passed before Haggai began his office as a Prophet; for Babylon was taken twenty years, or little more, before the death of king Cyrus; his son Cambyses, who reigned eight years, succeeded him. The third king was Darius, the son of Hystaspes, whom the Jews will have to be the son of Ahasuerus by Esther; but no credit is due to their fancies; for they hazard any bold notion in matters unknown, and assert anything that may come to their brains or to their mouths; and thus they deal in fables, and for the most part without any semblance of truth. It may be sufficient for us to understand, that this Darius was the son of Hystaspes, who succeeded Cambyses, (for I omit the seven months of the Magi; for as they crept in by deceit, so shortly after they were destroyed;) and it is probable that Cambyses, who was the first-born son of Cyrus, had no male heir. Hence it was that his brother being slain by the consent of the nobles, the kingdom came to Darius. He, then, as we may learn from histories, was the third king of the Persians. Daniel says, in the fifth chapter, that the city of Babylon had been taken by Cyrus, but that Darius the Mede reigned there. But between writers there is some disagreement on this point; though all say that Cyrus was king, yet Xenophon says, that Cyaxares was ever the first, so that Cyrus sustained only the character, as it were, of a regent. But Xenophon, as all who have any judgement, and are versed in history, well know, did not write a history, but fabled most boldly according to his own fancy; for he invents the tale that Cyrus was brought up by his maternal grandfather, Astyages. But it is evident enough that Astyages had been conquered in war by Cyrus. He says also that Cyrus married a wife a considerable time after the taking of Babylon, and that she was presented to him by his uncle Cyaxares, but that he dared not to marry her until he returned to Persia, and his father Cambyses approved of the marriage. Here Xenophon fables, and gives range to his own invention, for it was not his purpose to write a history. He is a very fine writer, it is true; but the unlearned are much mistaken who think that he has collected all the histories of the world. Xenophon is a highly approved philosopher, but not an approved historian; for it was his designed object fictitiously to relate as real facts what seemed to him most suitable. He fables that Cyrus died in his bed, and dictated a long will, and spoke as a philosopher in his retirement; but Cyrus, we know, died in the Scythian war, and was slain by the queen, Tomyris, who revenged the death of her son; and this is well known even by children. Xenophon, however, as he wished to paint the image of a perfect prince, says that Cyrus died in his bed. We cannot then collect from the Cyropaeda, which Xenophon has written, anything that is true. But if we compare the historians together, we shall find the following things asserted almost unanimously:--That Cambyses was the son of Cyrus; that when he suspected his younger brother he gave orders to put him to death; that both died without any male issue; and that on discovering the fraud of the Magi, the son of Hystaspes became the third king of the Persian. Daniel calls Darius, who reigned in Babylon, the Mede; but he is Cyaxares. This I readily admit; for he reigned by sufferance, as Cyrus willingly declined the honor. And Cyrus, though a grandson of Astyages, by his daughter Mandane, was yet born of a father not ennobled; for Astyages, having dreamt that all Asia would be covered by what proceeded from his daughter, was easily induced to marry her to a stranger. When, therefore, he gave her to Cambyses, his design was to drive her to a far country, so that no one born of her should come to so great an empire: this was the advice of the Magi. Cyrus then acquired a name and reputation, no doubt, only by his own efforts; nor did he venture at first to take the name of a king, but suffered his uncle, and at the same time his father-in-law, to reign with him; and yet he was his colleague only for two years; for Cyasares lived no longer than the taking of Babylon. I come then now to our Prophet: he says, In the second year of Darius it was commanded to me by the Lord to reprove the sloth of the people. We may readily conclude that more than twenty years had elapsed since the people began to return to their own country. Some say thirty or forty years, and others go beyond that number; but this is not probable. Some say that the Jews returned to their country in the fifty-eighth year of their captivity; but this is not true, and may be easily disproved by the words of Daniel as well as by the history of Ezra. Daniel says in the ninth chapter Daniel 9:1 that he was reminded by God of the return of the people when the time prescribed by Jeremiah was drawing nigh. And as this happened not in the first year of Darius, the son of Hystaspes, but about the end of the reign of Belshasar before Babylon was taken, it follows that the time of the exile was then fulfilled. We have also this at the beginning of the history, When seventy years were accomplished, God roused the spirit of Cyrus the king.' We hence see that Cyrus had not allowed the free return of the people but at the time predicted by Jeremiah, and according to what Isaiah had previously taught, that Cyrus, before he was born, had been chosen for this work: and then God began openly to show how truly he had spoken before the people were driven into exile. But if we grant that the people returned in the fifty-eighth year, the truth of prophecy will not appear. They therefore speak very thoughtlessly who say that the Jews returned to their country before the seventieth year; for thus they subvert, as I have said, every notion of God's favor. Since then seventy years had elapsed when Babylon was taken, and Cyrus by a public edict permitted the Jews to return to their country, God at that time stretched forth his hand in behalf of the miserable exiles; but troubles did afterwards arise to them from their neighbors. Some under the guise of friendship wished to join them, in order to obliterate the name of Israel; and that they might make a sort of amalgamation of many nations. Then others openly carried on war with them; and when Cyrus was with his army in Scythia, his prefects became hostile to the Jews, and thus a delay was effected. Then followed Cambyses, a most cruel enemy to the Church of God. Hence the building of the Temple could not be proceeded with until the time of this Darius, the son of Hystaspes. But as Darius, the son of Hystaspes, favored the Jews, or at least was pacified towards them, he restrained the neighboring nations from causing any more delay as to the building of the Temple. He ordered his prefects to protect the people of Israel, so that they might live quietly in their country and finish the Temple, which had only been begun. And we may hence conclude that the Temple was built in forty-six years, according to what is said in the second chapter of John (John 2:20); for the foundations were laid immediately on the return of the people, but the work was either neglected or hindered by enemies. But as liberty to build the Temple was given to the Jews, we may gather from what our Prophet says, that they were guilty of ingratitude towards God; for private benefit was by every one almost exclusively regarded, and there was hardly any concern for the worship of God. Hence the Prophet now reproves this indifference, allied as it was with ungodliness: for what could be more base than to enjoy the country and the inheritance which God had formerly promised to Abraham, and yet to make no account of God, nor of that special favor which he wished to confer--that of dwelling among them? An habitation on mount Sion had been chosen, we know, by God, that thence might come forth the Redeemer of the world. As then this business was neglected, and each one built his own house, justly does the Prophet here reprove them with vehemence in the name and by the command of God. Thus much as to the time. And he says in the second year of Darius, for a year had now elapsed since liberty to build the Temple had been allowed them; but the Jews were negligent, because they were too much devoted to their own private advantages. And he says, that the word was given by his hand to Zerubbabel, the son of Shealtiel, and to Joshua, the son of Josedech. We shall hereafter see that this communication had a regard without distinction to the whole community; and, if a probable conjecture be entertained, neither Zerubbabel nor Joshua were at fault, because the Temple was neglected; nay, we may with certainty conclude from what Zechariah says, that Zerubbabel was a wise prince, and that Joshua faithfully discharged his office as a priest. Since then both spent their labor for God, how was it that the Prophet addressed them? And since the whole blame belonged to the people, why did he not speak to them? Why did he not assemble the whole multitude? The Lord, no doubt, intended to connect Zerubbabel and Joshua with his servant as associates, that they three might go forth to the people, and deliver with one mouth what God had committed to his servant Haggai. This then is the reason why the Prophet says, that he was sent to Zerubbabel and Joshua. Let us at the same time learn, that princes and those to whom God has committed the care of governing his Church, never so faithfully perform their office, nor discharge their duties so courageously and strenuously, but that they stand in need of being roused, and, as it were, stimulated by many goads. I have already said, that in other places Zerubbabel and Joshua are commended; yet the Lord reproved them and severely expostulated with them, because they neglected the building of the Temple. This was done, that they might confirm by their authority what the Prophet was about to say: but he also intimates, that they were not wholly free from blame, while the people were thus negligent in pursuing the work of building the Temple. Zerubbabel is called the son of Shealtiel: some think that son is put here for grandson, and that his father's name was passed over. But this seems not probable. They quote from the Chronicles a passage in which his father's name is said to be Pedaiah: but we know that it was often the case among that people, that a person had two

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names. I therefore regard Zerubbabel to have been the son of Shealtiel. He is said to have been the governor of Judah; for it was necessary that some governing power should continue in that tribe, though the royal authority was taken away, and all sovereignty and supreme power extinguished. It was yet God's purpose that some vestiges of power should remain, according to what had been predicted by the patriarch Jacob, Taken away shall not be the scepter from Judah, nor a leader from his thigh, until he shall come;' etc. (Genesis 49:10.) The royal scepter was indeed taken away, and the crown was removed, according to what Ezekiel had said, Take away the crown, subvert, subvert, subvert it,' (Ezekiel 21:26, 27;) for the interruption of the government had been sufficiently long. Yet the Lord in the meantime preserved some remnants, that the Jews might know that that promise was not wholly forgotten. This then is the reason why the son of Shealtiel is said to be the governor of Judah. It now follows-Haggai 1:2-4 2. Thus spoke the Lord of hosts, saying, This people say, The time is not come, the time that the Lord's house should be built. 3. Then came the word of the Lord by Haggai the prophet, saying, 4. Is it time for you, O ye, to dwell in your ceiled houses, and this house lie waste? They who think that seventy years had not passed until the reign of Darius, may from this passage be easily disproved: for if the seventy years were not accomplished, an excuse would have been ready at hand,--that they had deferred the work of building the Temple; but it was certain, that the time had then elapsed, and that it was owing to their indifference that the Temple was not erected, for all the materials were appropriated to private uses. While then they were thus taking care of themselves and consulting their own interest, the building of the Temple was neglected. That the Temple was not built till the reign of Darius, this happened, as we have said, from another cause, because the prefects of king Cyrus gave much annoyance to the Jews, and Cambyses was most hostile to them. But when liberty was restored to them, and Darius had so kindly permitted them to build the Temple, they had no excuse for delay. It is however probable that they had then many disputes as to the time; for it may have been, that they seizing on any pretext to cover their sloth, made this objection,-that many difficulties had occurred, because they had been too precipitate, and that they had thus been punished for their haste, because they had rashly undertaken the building of the Temple: and we may also suppose that they took another view of the time as having not yet come, for easily might this objection occur to them,--"It is indeed true that the worship of God is deservedly to be preferred to all other things; but the Lord grants us this indulgence, so that we are allowed to build our own houses; and in the meantime we attend to the sacrifices. Have not our fathers lived many ages without a Temple? God was then satisfied with a sanctuary: there is now an altar erected, and there sacrifices are offered. The Lord then will forgive us if we defer the building of the Temple to a suitable time. But in the meantime every one may build his own house, so that afterwards the Temple may at leisure be built more sumptuously." However this may have been, we find that true which I have often stated,--that the Jews were so taken up with their own domestic concerns, with their own ease, and with their own pleasures, that they made very little account of God's worship. This is the reason why the Prophet was so greatly displeased with them. He declares what they said, This people say, The time is not yet come to build the house of Jehovah. He repeats here what the Jews were wont to allege in order to disguise their sloth, after having delayed a long time, and when they could not, except through consummate effrontery, adduce anything in their own defense. We however see, that they hesitated not to promise pardon to themselves. Thus also do men indulge themselves in their sins, as though they could make an agreement with God and pacify him with some frivolous things. We see that this was the case then. But we may also see here, as in a mirror, how great is the ingratitude of men. The kindness of God had been especially worthy of being remembered, the glory of which ought to have been borne in mind to the end of time: they had been restored from exile in a manner beyond what they had ever expected. What ought they to have done, but to have devoted themselves entirely to the service of their deliverer? But they built, no, not even a tent for God, and sacrificed in the open air; and thus they wilfully trifled with God. But at the same time they dwelt at ease in houses elegantly fitted up. And how is the case at this day? We see that through a remarkable miracle of God the gospel has shone forth in our time, and we have emerged, as it were, from the abodes below. Who does now rear up, of his own free-will, an altar to God? On the contrary, all regard what is advantageous only to themselves; and while they are occupied with their own concerns, the worship of God is cast aside; there is no care, no zeal, no concern for it; nay, what is worse, many make gain of the gospel, as though it were a lucrative business. No wonder then, if the people have so basely disregarded their deliverance, and have almost obliterated the memory of it. No less shameful is the example witnessed at this day among us. But we may hence also see how kindly God has provided for his Church; for his purpose was that this reproof should continue extant, that he might at this day stimulate us, and excite our fear as well as our shame. For we also thus grow frigid in promoting the worship of God, whenever we are led to seek only our own advantages. We may also add, that as God's temple is spiritual, our fault is the more atrocious when we become thus slothful; since God does not bid us to collect either wood, or stones, or cement, but to build a celestial temple, in which he may be truly worshipped. When therefore we become thus indifferent, as that people were thus severely reproved, doubtless our sloth is much more detestable. We now see that the Prophet not only spoke to men of his age, but was also destined, through God's wonderful purpose, to be a preacher to us, so that his doctrine sounds at this day in our ears, and reproves our torpor and ungrateful indifference: for the building of the spiritual temple is deferred, whenever we become devoted to ourselves, and regard only what is advantageous to us individually. We shall go on with what follows tomorrow. Prayer Grant, Almighty God, that as we must carry on a warfare in this world, and as it is your will to try us with many contests,--O grant, that we may never faint, however extreme may be the trials which we shall have to endure: and as you have favored us with so great an honor as to make us the framers and builders of your spiritual temple, may every one of us present and consecrate himself wholly to you: and, inasmuch as each of us has received some peculiar gift, may we strive to employ it in building this temple, so that you may be worshipped among us perpetually; and especially, may each of us offer himself wholly as a spiritual sacrifice to you, until we shall at length be renewed in your image, and be received into a full participation of that glory which has been attained for us by the blood of your only-begotten Son. Amen. Lecture One Hundred and Twenty-ninth When the Prophet asks, whether the time had come for the Jews to dwell in splendid and well furnished houses, and whether the time had not come to build the Temple, he intimates, that they were trifling in a very gross manner with God; for there was exactly the same reason for building the Temple as for building the city. How came they to be restored to their country, but that God performed what he had testified by the mouth of Jeremiah? Hence their return depended on the redemption promised to them: it was therefore easy for them to conclude, that the time for building the Temple had already come; for the one could not, and ought not to have been separated from the other, as it has been stated. He therefore upbraids them with ingratitude, for they sought to enjoy the kindness of God, and at the same time disregarded the memorial of it. And very emphatical are the words, when he says, Is it time for you to dwell in houses? For there is implied a comparison between God, whose Temple they set no value on, and themselves, who sought not only commodious, but sumptuous dwellings. Hence the Prophet inquires, whether it was consistent that mortal men, who differ not from worms, should possess magnificent houses, and that God should be without his Temple. And to the same purpose is what he adds, when he says, that their houses were boarded; for sphvnym, saphunim, means in Hebrew what we express by Cambrisees. Since then they were not satisfied with what was commodious, without splendor and luxury being added, it was extremely shameful for them to rob God at the same time of his Temple, where he was to be worshipped. It now follows-Haggai 1:5, 6 5. Now therefore thus says the LORD of hosts; Consider your ways. 6. You have sown much, and bring in little; you eat, but you have not enough; you drink, but ye are not filled with drink; you are clothed, but there is none warm; and he that earns wages earns wages to put it into a bag with holes. Here the Prophet deals with the refractory people according to what their character required; for as to those who are teachable and obedient, a word is enough for them; but they who are perversely addicted to their sins must be more sharply urged, as the Prophet does here; for he brings before the Jews the punishments by which they had been already visited. It is commonly said, that experience is the teacher of fools; and the Prophet has this in view in these words, apply your hearts to your ways; that is, "If the authority of God or a regard for him is of no importance among you, at least consider how God deals with you. How comes it that ye are famished, that both heaven and earth deny food to you? Besides, though ye consume much food, it yet does not satisfy you. In a word, how is it that all things fade away and

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vanish in your hands? How is this? Ye cannot otherwise account for it, but that God is displeased with you. If then ye will not of your own accord obey God's word, let these judgements at least induce you to repent." It was to apply the heart to their ways, when they acknowledged that they were thus famished, not by chance, but that the curse of God urged them, or was suspended over their heads. He therefore bids them to receive instruction from the events themselves, or from what they were experiencing; and by these words the Prophet more sharply teaches them; as though he had said, that they profited nothing by instruction and warning, and that it remained as the last thing, that they were to be drawn by force while the Lord was chastising them. He says that they had sown much, and that small was the produce. They who render the clause in the future tense, wrest the meaning of the Prophet: for why did he say, apply your heart to your ways, if he only denounced a future punishment? But, as I have already stated, he intimates, that they very thoughtlessly champed the bridle, for they perceived not that all their evils were inflicted by God's hand, nor did they regard his judgement as righteous. Hence he says, that they had sowed much, and that the harvest had been small; and then, that they ate and were not satisfied; that they drank and had not their thirst quenched; that they clothed themselves and were not warmed. How much soever they applied those things which seemed necessary for the support of life, they yet availed them nothing. And God, we know, does punish men in these two ways either by withdrawing his blessings, by rendering the earth and and the heavens dry; or by making the abundant produce unsatisfying and even useless. It often happens that men gather what is sufficient for support, and yet they are always hungry. It is a kind of curse, which appears very evident when God takes away their nourishing power from bread and wine, so that they supply no support to man. When therefore fruit, and whatever the earth produces for the necessities of man, give no support, God proves, as it were by an outstretched arm, that he is an avenger. But the other curse is more frequent; that is, when God smites the earth with drought, so that it produces nothing. But our Prophet refers to both these kinds of evils. Behold, he says, you have sown much and ye gather little; and then he says, Though ye are supplied with the produce of wine and corn, yet with eating and drinking ye cannot satisfy yourselves; nay, your very clothes do not make you warm. They might have had a sure hope of the greatest abundance, had they not broken off the stream of God's favor by their sins. Were they not then extremely blind this experience must have awakened them, according to what is said in the first chapter of Joel. He says at the end of the verse, He who gains wages, gains then for a perforated bag. By these words he reminds them, that the vengeance of God could not only be seen in the sterility of the earth, and in the very hunger of men, who by eating were not satisfied; but also in their work, for they wearied themselves much without any profit, as even the money cast into the bag disappeared. Hence he says, even your work is in vain. It was indeed a most manifest proof of God's wrath, when their money, though laid up, yet vanished away. We now see what the Prophet means: As his doctrine appeared frigid to the Jews and his warnings were despised, he treats them according to the perverseness of their disposition. Hence he shows, that though they disregarded God and his Prophets, they were yet sufficiently taught by his judgements, and that still they remained indifferent. He therefore goads them, as though they were asses, that they might at length acknowledge that God was justly displeased with them, and that his wrath was conspicuous in the sterility of the land, as well as in everything connected with their life; for whether they did eat or abstained from food, they were hungry; and when they diligently labored and gathered wages, their wages vanished, as though they had cast them into a perforated bag. It follows-Haggai 1:7, 8 7. Thus says the Lord of hosts; Consider your ways. 8. Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, says the Lord. The Prophet now adds, that since the Jews were thus taught by their evils, nothing else remained for them but to prepare themselves without delay for the work of building the Temple; for they were not to defer the time, inasmuch as they were made to know, that God had come forth with an armed hand to vindicate his own right: for the sterility of which he had spoken, and also the famine and other signs of a curse, were like a drawn sword in the hand of God; by which it was evident, that he intended to punish the negligence of the people. As God then had been robbed of his right, he not only exhorted the people by his Prophets, but also executed his vengeance on this contempt. This is the reason why the Prophet now says, Apply your heart, and then adds, Go up to the mountain, bring wood, etc. And this passage strikingly sets forth why God punished their sins, in order that they might not only perceive that they had sinned, but that they might also seek to amend that which displeased God. We may also, in the second place, learn from what is said, how we are to proceed rightly in the course of true repentance. The beginning is, that our sins should become displeasing to us; but if any of us proceed no farther, it will be only an evanescent feeling: it is therefore necessary to advance to the second step; an amendment for the better ought to follow. The Prophet expresses both here: He says first, Lay your heart on your ways; that is, "Consider whence comes this famine to you, and then how it is that by laboring much ye gain nothing, except that God is angry with you." Now this was what wisdom required. But he again repeats the same thing, Lay your heart on your ways, that is, "Not only that sin may be hated by you, but also that this sloth, which has hitherto offended God and provoked his wrath, may be changed into strenuous activity." Hence he says, Go up to the mountain, and bring wood, and let the house be built If any one is at a loss to know why the Prophet insists so much on building the Temple, the ready answer is this: that it was God's design to exercise in this way his ancient people in the duties of religion. Though then the Temple itself was of no great importance before God, yet the end was to be regarded; for the people were preserved by the visible Temple in the hope of the future Christ; and then it behaved them always to bear in mind the heavenly pattern, that they might worship God spiritually under the external symbols. It was not then without reason that God was offended with their neglect of the temple; for it hence clearly appeared, that there was no care nor zeal for religion among the Jews. It often was the case that they were more sedulous than necessary in external worship, and God scorned their assiduity, when not connected with a right inward feeling; but the gross contempt of God in disregarding even the external building, is what is reprehended here by the Prophet. He afterwards adds, And I will be propitious in it, or, I will take pleasure in it. Some read, It will please me; and they depart not from the real meaning of the verb: for rtsh, retse--is to be acceptable. But more correct, in my view, is the opinion of those who think that the Prophet alludes to the promise of God; for he had said, that he would on this condition dwell among the Jews, that he might hear their prayers, and be propitious to them. As, then, the Jews came to the Temple to expiate their sins, that they might return to God's favor, it is not without reason that God here declares that he would be propitious in that house. “If any one sin,' said Solomon, and entering this house, shall humbly pray, you also also hear from your heavenly habitation.” (1 Kings 8:30) We further know that the covering of the ark was called the propitiatory, because God there received the suppliant into favor. This meaning, then, seems the most suitable--that the Prophet says, that if the Temple was built, God would be there propitious. But it was a proof of extreme impiety to think that they could prosper while God was adverse to them: for whence could they hope for happiness, except from the only fountain of all blessings, that is, when God favored them and was propitious to them? And how could his favor be sought, except they came to his sanctuary, and thence raise up their minds by faith to heaven? When, therefore, there was no care for the Temple, it was easy to conclude that God himself was neglected, and regarded almost with scorn. We then see how emphatically this was added, I will be propitious there, that is, in the Temple; as though he had said, "Your infirmity ought to have reminded you that you have need of this help, even of worshipping me in the sanctuary. But as I gave you, as it were, a visible mirror of my presence among you, when I ordered a Temple to be built for me on mount Sion, when ye despise the Temple, is it not the same as though I was rejected by you?" He then adds, And I shall be glorified, says Jehovah. He seems to express the reason why he should be propitious; for he would then see that his glory was regarded by the Jews. At the same time, this reason may be taken by itself, and this is what I prefer. The Prophet then employs two goads to awaken the Jews: When the Temple was built, God would bless them; for they would have him pacified, and whenever they found him displeased, they might come as suppliants to seek pardon; this was one reason why it behaved them strenuously to undertake the building of the Temple. The second reason was, that God would be glorified. Now, what could have been more inconsistent than to disregard God their deliverer, and so late a deliverer too? But how God was glorified by the Temple I have already briefly explained; not that it added anything to God; but such ordinances of religion were then necessary, as the Jews were as yet like children. It now follows-Haggai 1:9 9. You looked for much, and, lo, it came to little; and when you brought it home, I did blow upon it. Why? Says the Lord of hosts. Because of mine house that is waste, and ye run every man unto his own house.

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Here the Prophet relates again, that the Jews were deprived of support, and that they in a manner pined away in their distress, because they robbed God of the worship due to him. He first repeats the fact, You have looked for much, but behold little. It may happen that one is contented with a very slender portion, because much is not expected. They who are satisfied with their own penury are not anxious though their portion of food is but scanty, though they are constrained to feed on acorns. Those who are become hardened in enduring evils, do not seek much; but they who desire much, are more touched and vexed by their penury. This is the reason why the Prophet says, You have looked for much, and, behold, there was but little; that is, "Ye are not like the peasants, who satisfy themselves with any sort of food, and are not troubled on account of their straitened circumstances; but your desire has led you to seek abundance. Hence ye seek and greedily lay hold on things on every side; but, behold, it comes to little." In the second place he adds, You have brought it home. He farther mentions another kind of evil--that when they gathered wine, and corn, and money, all these things immediately vanished. You have brought it home, and I have blown upon it. By saying that they brought it home, he intimates that what they had acquired was laid up, that it might be preserved safely; for they who had filled their storehouses, and wine-cellars, and bags, thought that they had no more to do with God. Hence it was that profane men securely indulged themselves; they thought that they were beyond the reach of danger, when their houses were well filled. God, on the contrary, shows that their houses became empty, when filled with treasures and provisions. But he speaks still more distinctly--that he had blown upon them, that is, that he had dissipated them by his breath: for the Prophet did not deem it enough historically to narrate what the Jews had experienced; but his purpose also was to point out the cause, as it were, by the finger. He therefore teaches us, that what they laid in store in their houses did not without a cause vanish away; but that this happened through the blowing of God, even because he cursed their blessing, according to what we shall hereafter see in the Prophet Malachi. He then adds, Why is this? says Jehovah of hosts. God here asks, not because he had any doubts on the subject, but that he might by this sort of goading rouse the Jews from their lethargy,--"Think of the cause, and know that my hand is not guided by a blind impulse when it strikes you. You ought, then, to consider the reason why all things thus decay and perish." Here again is sharply reproved the stupidity of the people, because they attended not to the cause of their evils; for they ought to have known this of themselves. But God gives the answer, because he saw that they remained stupefied--On account of my house, he says, because it is waste God here assigns the cause; he shows that though no one of them considered why they were so famished, the judgement of his curse was yet sufficiently manifest, on account of the Temple remaining a waste. And you, he says, run, every one to his own house. Some read, You take delight, every one in his own house; for it is the verb rtsh, retse, which we have lately noticed; and it means either to take pleasure in a thing, or to run. Every one, then, runs to his house, or, Every one delights in his house. But it is more suitable to the context to give this rendering, Every one runs to his house. For the Prophet here reminds the Jews that they were slow and slothful in the work of building the Temple, because they hastened to their private houses. He then reproves here their ardor in being intent on building their own houses, so that they had no leisure to build the Temple. This is the hastening which the Prophet blames and condemns in the Jews. We may hence learn again, that they had long delayed to build the sanctuary after the time had arrived: for, as we have mentioned yesterday, they who think the Jews returned in the fifty-eighth year, and that they had not then undergone the punishment denounced by Jeremiah, are very deluded; for they thus obscure the favor of God; nay, they wholly subvert the truth of the promises, as though they had returned contrary to God's will, through the permission of Cyrus, when yet Isaiah says, that Cyrus would be the instrument of their promised redemption. (Isaiah 45:1.) Surely, then, Cyrus must have been dead before the time was fulfilled! And in that case God could not have been the redeemer of his people. Therefore Eusebius, and those who agree with him, did thus most absurdly confound the order of time. It now follows-Haggai 1:10, 11 10. Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit. 11. And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon that which the ground brings forth, and upon men, and upon cattle, and upon all the labour of the hands. He confirms what the last verse contains--that God had made it evident that he was displeased with the people because their zeal for religion had become cold, and, especially, because they were all strangely devoted to their own interest and manifested no concern for building the Temple. Hence, he says, therefore the heavens are shut up and withhold the dew; that is, they distil no dew on the earth; and he adds, that the earth was closed that it produced no fruit; it yielded no increase, and disappointed its cultivators. As to the particle l-kn, ol-can, we must bear in mind what I have stated, that God did not regard the external and visible Temple, but rather the end for which it was designed; for it was his will then that he should be worshipped under the ceremonies of the law. When, therefore, the Jews offered mutilated, lame, or diseased sacrifices, they manifested impiety and contempt of God. It is yet true, that it was the same thing as to God; but he had not commanded sacrifices to be offered to him for his own sake, but that by such services they might foster true religion. When, therefore, he says now, that he punished their neglect of the Temple, we ought ever to regard that as a pattern of heavenly things, so that we may understand that the coldness and indifference of the Jews were reproved; because it hence evidently appeared that they had no care for the worship of God. With respect to the withholding of dew and of produce, we know that the Prophets took from the law what served to teach the people, and accommodated it to their own purposes. The curses of the law are general. (Deuteronomy 11:17.) It is therefore the same thing as though the Prophet had said, that what God had threatened by Moses was really fulfilled. It ought not to have been to them a new thing, that whenever heaven denied its dew and rain it was a sign of God's wrath. But as, at this day, during wars, or famine, or pestilence, men do not regard this general truth, it is necessary to make the application: and godly teachers ought wisely to attend to this point, that is, to remind men, according to what the state of things and circumstances may require, that God proves by facts what he has testified in his word. This is what is done by our Prophet now, withheld have the heavens the dew and the earth its produce. In a word, God intimates, that the heavens leave no care to provide for us, and to distil dew so that the earth may bring forth fruit, and that the earth also, though called the mother of men, does not of itself open its bowels, but that the heavens as well as the earth bear a sure testimony to his paternal love, and also to the care which he exercises over us. God then shows, both by the heavens and the earth, that he provides for us; for when the heavens and the earth administer and supply us with the blessings of God, they thus declare his love towards us. So also, when the heaven is, as it were, iron, and when the earth with closed bowels refuses us food, we ought to know that they are commissioned to execute on us the vengeance of God. For they are not only the instruments of his bounty, but, when it is necessary, God employs them for the purpose of punishing us. This is briefly the meaning. Prayer Grant, Almighty God, that since you kindly and graciously invites us to yourself, we may not wait until you stimulates us with goads, but cast aside our sloth and run quickly to you. And when our torpor so possesses us as to render punishment necessary, permit us not to harden ourselves; but being at length effectually warned, and we return to the right way, and strive so to render all we do approved by you, that we may find a door opened to your grace and favor: and being made partakers of those blessed, by which you afford a taste of that goodness which we shall enjoy in heaven, may we ever aspire thither, and be satisfied with the abundant blessings which we daily and even continually receive from your hand, in such a manner as not to be detained by this world; but may we, with minds raised up to heaven, ever tend upwards, and labor for that perfect happiness which is there laid up for us by Christ our Lord. Amen. Lecture One hundred and Thirtieth Haggai 1:12 12. Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the Lord their God, and the words of Haggai the prophet, as the Lord their God had sent him, and the people did fear before the Lord. The Prophet here declares that his message had not been without fruit, for shortly after the whole people prepared themselves for the work. And he names both Zerubbabel and Joshua; for it behaved them to lead the way, and, as it were, to extend a hand to others. For, had there been no leaders, no one of the common people would have pointed out the way to the rest. We know what usually happens when a word is addressed indiscriminately to all the people: they wait for one another. But when Joshua and Zerubbabel attended to the commands of the Prophet, the others followed them: for they were dominant, not only in power, but also in authority, so that they induced the people willingly to do their duty. One was the governor of the people, the other was the high priest; but the honesty and faithfulness of both were well known, so that the people spontaneously followed their example.

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And this passage teaches us that though God invites all to his service, yet as any one excels in honor or in other respects, so the more promptly he ought to undertake what is proposed by the authority of God. Our Prophet, no doubt, meant to point out this due order of things, by saying, that he was heard first by Zerubbabel and Joshua, and then by the whole people. But as all had not returned from exile, but a small portion, compared with that great number, which, we know, had not availed themselves of the kindness allowed them--this is the reason why the Prophet does not simply name the people, but the remnant of the people, s'ryt hm, sharit eom. As also the gift of prophecy had been for a long time more rare, and few appeared among the people who had any decided evidence of their call, such as Samuel, Isaiah, David, and others possessed, the Prophet, for this reason, does here more carefully commend and honor his own office: he says that the people attended to the voice of Jehovah --How? By attending, he says, to the words of Haggai the Prophet, inasmuch as Jehovah their God had sent him. He might have said more shortly that his labor had not been without fruit; but he used this circuitous mode of speaking, that he might confirm his own call; and he did this designedly, because the people had for a long time been without the opportunity of hearing God's Prophets, for there were none among them. But Haggai says nothing here but what belongs in common to all teachers in the Church: for we know that men are not sent by divine authority to speak that God himself may be silent. As then the ministers of the word derogate nothing from the authority of God, it follows that none except the only true God ought to be heard. It is not then a peculiar expression, which is to be restricted to one man, when God is said to have spoken by the mouth of Haggai; for he thus declared that he was God's true and authorised Prophet. We may therefore gather from these words, that the Church is not to be ruled by the outward preaching of the word, as though God had substituted men in his own place, and thus divested himself of his own office, but that he only speaks by their mouth. And this is the import of these words, The people attended to the voice of Jehovah their God, and to the words of Haggai the Prophet. For the word of God is not distinguished from the words of the Prophet, as though the Prophet had added anything of his own. Haggai then ascribed these words to himself, not that he devised anything himself, so as to corrupt the pure doctrine which had been delivered to him by God, but that he only distinguished between God, the author of the doctrine, and his minister, as when it is said, "The sword of God and of Gideon," (Judges 7:20) and also, "The people believed God and Moses his servant." (Exodus 14:31.) Nothing is ascribed to Moses or to Gideon apart from God; but God himself is placed in the highest honor, and then Moses and Gideon are joined to him. In the same sense do the Apostles write, when they say, that "it had pleased the Holy spirit" and themselves. (Acts 15:22.) And hence it is evident how foolish and ridiculous are the Papists, who hence conclude that it is lawful for men to add their own inventions to the word of God. For the Apostles, they say, not only alleged the authority of the Holy Spirit, but also say, that it seemed good to themselves. God then does not so claim, they say, all things for himself, as not to leave some things to the decision of his Church, as though indeed the Apostles meant something different from what our Prophet means here; that is, that they truly and faithfully delivered what they had received from the spirit of God. It is therefore a mode of speaking which ought to be carefully marked, when we hear, that the voice of God and the words of Haggai were reverently attended to by the people.--Why? Inasmuch, he says, as God had sent him; as though he had said, that God was heard when he spoke by the mouth of man. And this is also worthy of being noticed, because many fanatics boast, that they allow regard to the word of the Lord, but are unwilling to give credit to men, as that would be even preposterous; and they pretend, that in this way what belongs to the only true God is transferred to creatures. But the Holy Spirit most easily reconciles these two things--that the voice of God is heard when the people embrace what they hear from the mouth of a Prophet. Why so? Because it pleases God thus to try the obedience of our faith, while he commits to man this office. For if the Lord was pleased to speak himself, then justly might men be neglected: but as he has chosen this mode, whosoever reject God's Prophets, clearly show that they despise God himself. There is no need of inquiring here, why it is that we ought to obey the word preached or the external voice of men, rather than revelations; it is enough for us to know that this is the will of God. When therefore he sends Prophets to us, we ought unquestionably to receive what they bring. And Haggai says also expressly, that he was sent by the God of Israel; as though he had said, that the people had testified their true piety when they acknowledged God's Prophet in his legitimate vocation. For he who clamorously objects, and says that he knows not whether it pleases God or not to send forth men to announce his word, shows himself to be wholly alienated from God: for it ought to be sufficiently evident to us that this is one of our first principles. He afterwards adds, that the people feared before Jehovah. Haggai confirms here the same truth--that the people received not what they heard from the mouth of mortal man, otherwise than if the majesty of God had openly appeared. For there was no ocular view of God given; but the message of the Prophet obtained as much power as though God had descended from heaven, and had given manifest tokens of his presence. We may then conclude from these words, that the glory of God so shines in his word, that we ought to be so much affected by it, whenever he speaks by his servants, as though he were nigh to us, face to face, as the Scripture says in another place. It now follows-Haggai 1:13, 14 13. Then spoke Haggai the Lord's messenger in the LORD'S message unto the people, saying, I am with you, says the Lord. 14. And the Lord stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the Lord of hosts, their God, The Prophet tells us here, that he had again roused the leaders as well as the common people; for except God frequently repeats his exhortations, our alacrity relaxes. Though then they had all attended to God's command, it was yet necessary that they should be strengthened by a new promise: for men can be encouraged, and their indifference can be corrected, by no other means, to such a degree, as when God offers and promises his help. This, then, was the way in which they were now encouraged, I am with you. And experience sufficiently shows, that we never really and from the heart obey, except when we rely on his promises and hope for a happy success. For were God only to call us to our work, and were our hope doubtful, all our zeal would doubtless die away. We cannot then devote our services to God, except he supports and encourages us by promises. We also see, that it is not enough that God should speak once, and that we should once receive his word, but there is need that he should rouse us again and again; for the greatest ardor grows cold when no goads are applied. And the Prophet makes known again his vocation, for he says, that he spake in the message of Jehovah, for he was his messenger. The word ml'k, malak, means a messenger; and as angels are called ml'kym, melakim, some foolish men have thought that Haggai was one of the celestial angels, clothed with the form of man: but this is a most frivolous conjecture; for priests, we know, are honored with this title in the second chapter of Malachi, Malachi 2:1, and God in many other places calls his Prophets messengers or ambassadors. There is, therefore, no doubt but that Haggai meant simply to testify, that he brought forward nothing presumptuously, but was a faithful dispenser of the word; for he knew that he was sent by God; and that he might attain attention, he was able justly to testify that his message came from heaven. Hence he says, that he spake as a messenger of Jehovah in the message of Jehovah; that is, he spoke according to his calling, and not as a private individual, but as one who derived his authority from heaven, and could call to order the whole people; for he was to give way neither to the chief priest nor to Zerubbabel the ruler of the people, inasmuch as he was superior to them on this account, because he had a message which had been committed to him by God. We now then understand the design of the Prophet. And we hence learn that there is no dignity which exempts us from obedience common to all, when God's word is addressed to us. Doubtless Joshua the high priest was superior to all the rest in matters of religion, and he was the chief angel or messenger of the God of hosts; and yet he refused not to submit himself to God's Prophet, for he understood that he was in a special manner appointed by God to this office. Zerubbabel, the governor of the people, followed also his example. Let us, then, know that God's word is proclaimed under this condition, that no eminence, either in honor or in dignity, exempts us, as it were, by a sort of privilege, from the obligation of receiving it. The Prophet at length adds, that the people hastened quickly to the work, because God had given encouragement to them all. He had lately spoken of the fruit of his doctrine; but he now declares that his voice had not so penetrated into the hearts of all, as though it had been of itself efficacious, but that it had been connected with the hidden influence of the Spirit. And this passage is remarkable; for the Prophet includes both these things--that God allows not his word to be useless or unfruitful--and yet that this proceeds not from the diligence of men, but from the hidden power of the Spirit. The Prophet, then, did not fail in his efforts; for his labor was not in vain, but brought forth fruit. At the same time, that that saying might remain true, He who plants and he who waters is nothing,' (1 Corinthians 3:7) he says, that the Israelites were ready for the work,

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because the Lord roused them; Jehovah, he says, stirred up the spirit of Zerubbabel, the spirit of Joshua, and of the whole people. It is not right to restrict the influence of the Spirit to one thing only, as some do, who imagine that the Israelites were confirmed in their good resolution, as they say, having before spontaneously obeyed the word of God. These separate, without reason, what ought to be read in the Prophet as connected together. For God roused the spirit of Zerubbabel and of the whole people; and hence it was that they received the message of the Prophet, and were attentive to his words. Foolishly, then, do they imagine that the Israelites were led by their own free-will to obey the word of God, and then that some aid of the Holy Spirit followed, to make them firmly to persevere in their course. But the Prophet declared, in the first place, that his message was respectfully received by the people; and now he explains how it was, even because God had touched the hearts of the whole people. And we ought to notice the expression, when it is said that the spirit of Zerubbabel and of all the people was stirred up. For much sloth, we know, prevailed, especially among the multitude. But as to Zerubbabel and Joshua, they were, as we have said, already willing, but delayed until the coldness under which they labored was reproved. But the Prophet here simply means, that they became thus obedient through the hidden impulse of God, and also that they were made firm in their purpose. God does not form new souls in us, when he draws us to his service; but changes what is wrong in us: for we should never be attentive to his word, were he not to open our ears; and there would be no inclination to obey, were he not to turn our hearts; in a word, both will and effort would immediately fail in us, were he not to add his gift of perseverance. Let us, then, know that Haggai's labors produced fruits, because the Lord effectually touched the hearts of the people; for we indeed know that it is his special gift, that the elect are made disciples, according to that declaration, No one comes to me, except my Father draw him.' (John 6:44.) It is therefore said that they came and did the work in the house of Jehovah We may also hence learn, that no one is fit to offer sacrifices to God, or to do any other service, but he who has been moulded by the hidden operation of the Spirit. Willingly, indeed, we offer ourselves and our all to God, and build his temple; but whence is this voluntary action, except that the Lord subdues us, and thus renders us teachable and obedient? It is afterwards added-Haggai 1:15 15. In the four and twentieth day of the sixth month, in the second year of Darius the king. The Prophet mentions even the time when they commenced the building of the temple. Three-and-twenty days interposed between the first message and the beginning of the work. It hence appears how ignorant he was who divided the chapters, having begun the second chapter at this verse, where the Prophet shows, as it were by his finger, how much was the distance between the day in which he began to exhort the people, and the success of which he speaks. He then simply tells us here when the Temple began to be built--that is, in the second year of Darius the king, and in the twenty-fourth day of the sixth month. He had previously said that a message was given to him in the second year of Darius the king, and in the sixth month, and on the first day. Then from that day to the twenty-fourth the people delayed; not that they disregarded the command of the Prophet, but because it was not so easy a thing to persuade them all, that they might unanimously undertake the work. Though then the promptitude of the people is commended, we must yet observe that there was some mixture of weakness; for the effect of the doctrine did not appear till the twentyfourth day. It afterwards follows-CHAPTER 2 Haggai 2:1-5 1. In the seventh month, in the one and twentieth day of the month, came the word of the Lord by the prophet Haggai, saying, 2. Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying, 3. Who is left among you that saw this house in her first glory? And how do ye see it now? Is it not in your eyes in comparison of it as nothing? 4. Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, says the Lord, and work: for I am with you, says the Lord of hosts: 5. According to the word that I covenanted with you when ye came out of Egypt, so my spirit remains among you: fear ye not. The Prophet now states another reason why he had been sent by God, in order that he might obviate a temptation which might have hindered the work that was begun. We have seen that they were all stirred up by the celestial spirit to undertake the building of the Temple. But as Satan, by his many arts, attempts to turn back the godly from their course, so he had devised a reason by which the desire of the people might have been checked. Inasmuch as the old people, who had seen the splendor of the former temple, considered this temple no better than a cottage, all their zeal evaporated; for, as we have said, without a promise there will continue in men no ardor, no perseverance. Now we know what had been predicted by Ezekiel, and what all the other Prophets had testified, especially Isaiah, who had spoken highly of the excellency of the Church, and shown that it was to be superior to its ancient state. (Isaiah 33:21.) Besides, Ezekiel describes the form of the Temple, and states its dimensions. (Ezekiel 41:1.) As then the faithful had learnt from these prophecies that the new Temple would be more splendid than the ancient, they were in danger, not only of becoming cold in the business, but also of being wholly discouraged, when they perceived that the new Temple in no respect reached the excellency and grandeur of the ancient Temple. And these things are described at large by Josephus. But we may easily conclude, from the words of the Prophet, that there was then a danger lest they should lay aside the work they had begun, except they were encouraged by a new exhortation. And he says that this happened in the seventh month, and on the first day of the month. Here arises a question, How was it that they so soon compared the new with the old building. Seven or eight days had passed since the work was begun: nothing, doubtless, could have been then constructed, which might have afforded a ground of comparison. It seems then strange, that the Prophet had been so soon sent to them. An answer to this will be easily found, if we bear in mind, that what I have stated at the beginning of the first chapter, that the foundations of the Temple had been previously laid, but that there had been a long interruption: for the people had turned to their own private concerns, and all had become so devoted to their own advantages, that they neglected the building of the Temple. For it is wholly a false notion, that the people had returned from exile before the appointed time, and it has been sufficiently refuted by clear proofs; for scripture expressly declares, that both Cyrus and Darius had been led by a divine impulse to allow the return of the people. Hence, when the Jews returned to their country, they immediately began to build the Temple; but afterwards, as I have said, either avarice, or too anxious a desire for their own private benefit, laid hold on their minds. As then the building of the Temple had been for some time neglected, they were again encouraged, as our Prophet has shown to us. They had now hardly applied their hands to the work, when, through the artifice of Satan, such suggestions as these crept in--"What are you doing, you miserable men! Ye wish to build a Temple to your God; but what sort of Temple will it be? Certainly it will not be that which all the Prophets have celebrated. For what do we read in Isaiah, Jeremiah, and Ezekiel? Have not all these testified that the Temple which would be rebuilt after our return from Babylonian exile would be more splendid than the other? But we now build a shed. Surely this is done without authority. We do not then fight under the guidance of God; and it would be better for us to leave off the work; for our service cannot be approved of God, except it be founded on his Word. And we see how far this Temple comes short of what God has promised." We now hence learn, that it was not without reason that Haggai was sent on the eighth day to recover the people from their indifference. And hence also we may learn how necessary it is for us to be constantly stimulated; for Satan can easily find out a thousand impediments, by which he may turn us aside from the right course, except God often repeats his exhortations to keep us awake. Eight days only have elapsed, and the people would have ceased from their work, had not Haggai been sent to encourage them again. Now the cause of this cessation, which the Prophet designed to obviate and to remove, ought to be especially noticed. The people had before ceased to work, because they were immoderately devoted to their own interest, which was a proof of base ingratitude and of profane impiety: for those who had no care for building the Temple were most ungrateful to God; and then their impiety was intolerable, inasmuch as they sought boarded houses to dwell in, being not content with decent houses without having them adorned, while the Temple was left, as it were, a wilderness. But the cause was different, when Haggai was sent the second time; for their indifference then arose from a good principle and a genuine feeling of religion. But we hence see what a subtle contriver Satan is, who not only draws us away openly from God's service, but insinuates himself in a clandestine manner, so as to turn us aside, under the cover of zeal, from the course of our vocation. How was it that the people became negligent after they had begun the work? even because it grieved the old men to see the glory of the second, so far inferior to the first Temple. For though the people animated themselves by the sound of trumpets, yet the old among them drowned the sound by their lamentations. Whence was this? even because they saw, as I have said, that this Temple was in no way equal to the ancient one; and hence they thought that God was not as yet reconciled to them. Had they said, that so great an

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expense was not necessary, that God did not require much money to be laid out, their impiety should have been openly manifested; but when they especially wished that the splendor of the Temple would be such, as might surely prove that the restoration of the Church was come, such as had been promised by all the Prophets, we doubtless perceive their pious feeling. But we are thus reminded, that we ought always to beware of the intrigues of Satan, when they appear under the cover of truth. When, therefore, our minds are disposed to piety, Satan is ever to be feared, lest he should stealthily suggest to us what may turn us aside from our duty; for we see that some leave the Church because they require in it the highest perfection. They are indignant at vices which they deem intolerable, when they cannot be corrected: and thus, under the pretext of zeal, they separate themselves and seek to form for themselves a new world, in which there is to be a perfect Church; and they lay hold on those passages in which the Holy Spirit recommends purity to the Church, as when Paul says, that it was purchased by Christ, that it might be without spot or wrinkle. As then these are inflamed with a zeal so rigid that they depart from God himself and violate the unity of the Church; so also there are many proud men who despise the Church of God, because it shines not forth among them in great pomp; and they think that God does not dwell in the midst of us, because we are obscure and of no great importance, and also because they regard our few number with contempt. In all these there is some appearance of piety. How so? Because they would have God to be reverenced, so that they would have the whole world to be filled with the fear of his majesty; or they would have much wealth to be gathered, so that sumptuous offerings might be made. But, as I have already said, Satan thus cunningly insinuates himself; and hence we ought to fear his intrigues, lest, under plausible pretences, he should dazzle our eyes. But the best way of caution is to regard what God commands, and so to rely on his promises as to proceed steadily in our course, though the accomplishment of the promises does not immediately correspond with our desires; for God designedly keeps us in suspense in order to try our faith. Though then he may not as yet fulfill what he has promised, let it yet be our course to attempt nothing rashly, while we are obeying his command. It will then be our chief wisdom, by which we may escape all the crafts of Satan, simply to obey God's word, and to exercise our hope so as patiently to wait the seasonable time, when he will fulfill what he now promises. Prayer Grant, Almighty God, that as we are not only alienated in mind from you, but also often relapse after having been once stirred up by you, either into perverseness, or into our own vanity, or are led astray by various things, so that nothing is more difficult than to pursue our course until we reach the end of our race,--O grant that we may not confide in our own strength, nor claim for ourselves more than what is right, but, with our hearts raised above, depend on you alone, and constantly call on you to supply us with new strength, and so to confirm us that we may persevere to the end in the discharge of our duty, until we shall at length attain the true and perfect form of that temple which you command us to build, in which your perfect glory shines forth, and into which we are to be transformed by Christ our Lord. Amen. Lecture One Hundred and Thirty-first The Prophet, after having declared why it was necessary to add new stimulants, now exhorts Zerubbabel and Joshua, and also the people, to be courageous, and thus to proceed with the work. And he again repeats what he had said, that the Lord was with them; I am with you, he says. Now thi s one thing is enough for us, that is, when God declares that he is with us; for his aid, we know, is stronger than the whole world, however Satan may on every side attempt to resist us. He also adds, that his Spirit would be in the midst of them; and then he says, that there was no reason for them to fear. By his Spirit God means the power by which he strengthened their minds, that they might not give way to their trials, or, that fear might not hinder them. And what is particular is joined to what is general; for God is present with his own in various ways: but he especially shows, that he is present when, by his Spirit, he confirms weak minds. He then bids them all to be of a courageous mind. This is one thing. But he also shows whence this courage proceeded; for he sustained them by his Spirit when they were growing faint, or when they were not able to resist fears. The Prophet reminds them by these words, that courage was to be sought from God. We hence learn that what belongs to our calling and duty is not required from us as though we were able to perform everything; but when the Lord, according to his own right, commands, he offers the help of his Spirit; and thus we ought to connect the promise of grace with the precept, of which foolish men take no notice, who deduce free will from what is commanded: for they thus reason--that it is in vain to require from us what is above our ability, and that as God requires us to form our life according to the rule of the highest perfection, it is therefore in our power to perform the highest justice. But the Prophet here, in the first place, exhorts Joshua and Zerubbabel, and the whole people, to be courageous, and then, he immediately adds, that the Spirit of God would be in the midst of them; as though he had said that there was no reason for them to despond, though they had not sufficient strength in themselves; for courage was to be sought from the Spirit of God, who would dwell among them. In short, the Prophet teaches us that the faithful are so to strive as not to arrogate anything to themselves, but to offer themselves to be ruled by the Lord, that he may supply them with weapons as well as with strength, and thus conquer in them; for though the victory is ascribed to us it is yet certain that God conquers in us. He then adds, According to the word; for so I render the particle 't, At. They who think that the Jews are here reminded that it was their duty to obey God, and purely to serve him, and truly to keep his law, according to what he had commanded them when he brought them out of the land of Egypt, far depart from the design of the Prophet; for the Prophet pursues the same subject; and in the latter clause he confirms what I have just mentioned--that the Spirit of God would be in the midst of them. He therefore shows that he promises nothing new, but what God had formerly engaged to give to their fathers. If any one prefers taking the particle 't, at in an explicative sense, I do not object; for the meaning would be the same--that this is the word which he had promised. The object of the Prophet is by no means doubtful; for he means to teach us that God is faithful and constant in his promises, and that the Jews would find this to be the case, for he would perform what he had formerly promised to their fathers. The word, he says, which I had covenanted with you when I brought you out of Egypt. For the Prophets were wont to remind the faithful of the ancient covenant, that they might gain more credit to their special prophecies. We indeed know that whatever God had promised to the Jews, was founded on their first adoption. When, therefore, the Prophets brought forward the ancient covenant, it was the same as though they led the Jews back to the fountain itself; for the promises, which now and then occurred, were like streams which flowed from the first spring, even their gratuitous covenant. We now then see why an express mention is made of the ancient compact which God had made with the chosen people at their departure out of Egypt. It must also be observed, that God became then the Redeemer of his people, in order to be their eternal Father, and thus to be the perpetual guardian of their safety. Hence the design of what the Prophet says is to show that their fathers were not formerly redeemed, that their children might reject God, but that he might continue his favor to his people to the end. But the ultimate issue is to be found in Christ, that is, the full accomplishment; for God does not cease to show kindness in him to his chosen people, but performs much more fully and abundantly what he had previously exhibited under types and shadows. For whatever he conferred on his ancient Church, was, as it were, a prelude of his vast bounty, which was at length made known by the coming of Christ. We now clearly apprehend what the Prophet meant: For he upbraided the Jews for their stupidity, because they did not consider that their fathers were formerly delivered from Egypt, that God might defend them to the end. Hence he bids them maturely to examine the design and character of the covenant which God made at their departure from Egypt; for he entered into covenant with them, that he might be their Redeemer, and confer on them the fullness of all blessings. Since it is so, he says, the time is now come when God will perform what he then promised to your fathers; and whatever faithfulness ye have hitherto found in God, ought to be applied for this end--that ye may feel assured that ye have been now restored to your country, in order that he might re-establish his Church, and that ye might not continue in that low condition, which now depresses your minds. As then ye ought to look for that fullness of happiness which God formerly promised, either his covenant is void and he unfaithful, or ye ought with cheerfulness and alacrity to proceed with the work. It follows-Haggai 2:6-9 6. For thus says the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; 7. And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, says the LORD of hosts. 8. The silver is mine, and the gold is mine, says the LORD of hosts. 9. The glory of this latter house shall be greater than of the former, says the LORD of hosts: and in this place will I give peace, says the LORD of hosts. Here the Prophet expresses more clearly, and confirms more fully, what I have said--that God would in time bring help to the miserable Jews, because he would not disappoint the assurance given to the fathers. This declaration, then, depends on the covenant before mentioned; and hence the causative particle is used, For thus says Jehovah of hosts, as yet a small one it is, or, yet shortly, I will fill this house with glory. The expression a small thing, most interpreters apply to time. Yet there are those who think the subject itself is denoted. The more received opinion is, that it means a small duration, a short time, because God would soon make a change for the

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better. "Though then there does not as yet appear the accomplishment of the promises, by which ye have hitherto supported your faith and your hope, yet after a short time God will really prove that he has spoken nothing falsely to you." There are yet some, as I have said, who think that the matter itself is denoted by the Prophet, even that the Temple did not yet appear in splendor before the eyes of men, a small one it is, that is, Ye see not indeed a building such as that was, before the Assyrians and the Chaldeans took possession of the city; but let not your eyes remain fixed on the appearance of this Temple. Let then this small one as yet pass by; but in a short time this house will be filled with glory With regard to the main object, it was the Prophet's design to strengthen the minds of the godly, that they might not think that the power of God was inefficient, though he had not as yet performed what they had hoped. In short, they were not to judge by present appearances of what had been previously said of their redemption. We said yesterday that the minds of the godly were heavily depressed, because the Prophets had spoken in high terms of the Temple as well as of the kingdom: the kingdom was as yet nothing; and the temple was more like a shed than what might have been compared in glory with the former Temple. It was hence necessary for the Prophet to meet this objection; and this is the reason why he bids them to overlook the present appearance, and to think of the glory which was yet hidden. As yet, he says, it is a small one; that is, "There is no reason for you to despair, though the grandeur of the Temple does not as yet appear to be so great as you have conceived; but, on the contrary, let your minds pass over to that restoration which is still far distant. As yet then a small one it is; and I will move the heavens and the earth." In a word, God here bids them to exercise patience, until he should put forth the ineffable power of his hand to restore fully his Church; and this is what is meant by the shaking of the heaven and the earth. But this is a remarkable passage. The Jews indeed, who are very absurd in everything connected with the kingdom of Christ, pervert what is here said by the Prophet, and even reduce it to nothing. But the Apostle in Hebrews 12:1 reminds us of what God means here. For this passage contains an implied contrast between the law and the gospel, between redemption, just mentioned here, and that which was to be expected, and was at length made known by the coming of Christ. God, then, when he redeemed his people from Egypt, as well as from Babylon, moved the earth: but the Prophet announces here something greater--that God would shake the heaven and the earth. But that the meaning of the Prophet may appear more evident, each sentence must be examined in order. He says first, this once, shortly. I am inclined to apply this to time, that I may not depart from what is commonly received. But there is no reason for us to contend on the subject, because it makes little or no difference as to the main point. For we have said that what the Prophet had in view was to show that the Jews were not to fix their eyes and their minds on the appearance of the Temple at the time: "Allow," he says, "and give place to hope, because your present state shall not long remain; for the Lord will shake the heaven and the earth; think then of God's power, how great it is; does he not by his providence rule both the earth and the heaven? And he will shake all things above and below, rather than not to restore his Church; he will rather change the appearance of the whole world, than that redemption should not be fully accomplished. Be not then unwilling to be satisfied with these preludes, but know what God's power can do: for though it may be necessary to throw the heaven and the earth into confusions, yet this shall be done, rather than that your enemies should prevent that full restoration, of which the Prophets have so often spoken." But the Apostle very justly says, that the gospel is here set in contrast with the law; for God exhibited his wonderful power, when the law was promulgated on mount Sinai; but a fuller power shone forth at the coming of Christ, for then the heaven, as well as the earth, was shaken. It is not, then, without reason that the Apostle concludes that God speaks now to us from heaven, for his majesty appears more splendid in the gospel than formerly in the law: and hence we are less excusable, if we despise him now speaking in the person of his only begotten Son, and thus speaking to show to us that the whole world is subject to him. He then adds, I will move all the nations, and they shall come. After having mentioned the heaven and the earth, he now shows that he would arrest the attention of all mortals, so as to turn them according to his will, in any way it may please him: Come, he says, shall all nations--How? because I shall shake them. Here again the Prophet teaches us that men come not to Christ except through the wonderful agency of God. He might have spoken more simply, I will lead all nations, as it is said elsewhere; but his purpose was to express something more, even that the impulse by which God moves his elect to betake themselves to the fold of Christ is supernatural. Shaking seems a forcible act. Lest men, then, should obscure the power of God, by which they are roused that they may obey Christ, and submit to his authority, it is here by the Prophet expressed by this term, in order that they might understand that the Lord does not work in a usual or common manner, when they are thus changed. But it must be also observed, that men are thus powerfully, and in an extraordinary or supernatural manner influenced, so that they follow spontaneously at the same time. The operation of God is then twofold; for it is first necessary to shake men, that they may unlearn their whole character, that is, that forgetting their former nature, they may willingly receive the yoke of Christ. We indeed know how great is our perverseness, and how unnameable we are, until God subdues us by his Spirit. There is need in such a case of a violent shaking. But we are not forced to obey Christ, as lions and wild beasts are, who indeed yield, but still retain their inward ferocity, and roar, though led in chains and subdued by scourges and beatings. We are not, then, so shaken, that our inward rebellion remains in us; but we are shaken, so that our disposition is changed, and we receive willingly the yoke of Christ. This is the reason why the Prophet says, I will shake all nations, and they shall come; that is, there will be indeed a wonderful conversion, when the nations who previously despised God, and regarded true religion and piety with the utmost hatred, shall habituate themselves to the ruling power of God: and they shall come, because they shall be so drawn by his hidden influence, that the obedience they shall render will be voluntary. We now perceive the meaning of the Prophet. He afterwards adds, The desire of all nations. This admits of two explanations. The first is, that nations shall come and bring with them everything that is precious, in order to consecrate it to the service of God; for the Hebrews call whatever is valuable a desire; so that under this term they include all riches, honors, pleasures, and everything of this kind. Hence some render the passage thus, I will shake all nations, and come shall the desire of all nations. As there is a change of number; others will have v, beth, or m, mem, to be understood, They shall come with what they desire; that is, the nations shall not come empty, but shall gather all their treasures to be a holy oblation to God. But we may understand what he says of Christ, Come shall the desire of all nations, and I will fill this house with glory. We indeed know that Christ was the expectation of the whole world, according to what is said by Isaiah. And it may be properly said, that when the desire of all nations shall come, that is, when Christ shall be manifested, in whom the wishes of all ought to center, the glory of the second Temple shall then be illustrious; but as it immediately follows, Mine is the silver, and mine is the gold, the more simple meaning is that which I first stated--that the nations would come, bringing with them all their riches, that they might offer themselves and all their possessions as a sacrifice to God. It is, then, better to read what follows as an explanation, Mine is the silver, mine is the gold, says Jehovah; that is, "I have not through want of money deferred hitherto the complete building of the Temple; for what can hinder me from amassing gold and silver from all quarters? Should it so please me, I could in a short time build a Temple by all the wealth of the world. Is it not indeed in my power to create mountains of gold and silver, by which I might erect for myself a Temple? Ye hence see that wealth is not wanting to me to build the Temple which I have promised; but the time is not arrived. Therefore they who believe the preceding predictions, ought to wait and to look forward, until the suitable time shall come." This is the import of the passage. He at length declares that the glory of the second Temple would be greater than that of the first, and that there would be peace in that place. As to the words there is nothing obscure; but we ought especially to attend to what is said. It must, indeed, be first observed, that what is said here of the future glory of the Temple is to be applied to the excellency of those spiritual blessings which appeared when Christ was revealed, and are still conspicuous to us through faith; for ungodly men are so blind that they see them not. And this we must bear in mind, lest we dream like some gross interpreters, who think that what is here said was in part fulfilled when Herod reconstructed the Temple. For though that was a sumptuous building, yet there is no doubt but that it was an attempt of the Devil to delude the Jews, that they might cease to hope for Christ. Such was also, probably, the craft of Herod. We indeed know that he was only a half-Jew. He professed himself to be one of Abraham's children; but he accommodated his habits, we know, to those of the Jews, oddly for his own advantage. That they might not look for Christ, this delusive and empty spectacle was presented to them, so as almost to astound them. Though this, however, may not have entered into the mind of Herod, it is yet certain that the Devil's design was to present to the Jews this deceptive shade, that they might not raise up their thoughts to look for the coming of Christ, as the time was then near at hand. God might, indeed, immediately at the beginning have caused a magnificent temple to be built: as he had allowed a return to the people, so he might have given them courage, and supplied them with materials, to render the latter Temple equal or even superior to the Temple of Solomon. But Cyrus prohibited by an edict the Temple to be built so high, and he also made its length somewhat smaller: Why was this done? and why also did Darius do the same, who yet liberally helped the Jews, and spared

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no expense in building the Temple? How was it that both these kings, though guided by the Spirit of God, did not allow the Temple to be built with the same splendor with which it had been previously erected? This did not happen without the wonderful counsel of God; for we know how gross in their notions the Jews had been, and we see that even the Apostles were entangled in the same error; for they expected that the kingdom of Christ would be no other than an earthly one. Had then this Temple been equally magnificent with the former, and had the kingdom become such as it had been, the Jews would have acquiesced in these outward pomps; so that Christ would have been despised, and God's spiritual favor would have been esteemed as nothing. Since, then, they were so bent on earthly happiness, it was necessary for them to be awakened; and the Lord had regard to their weakness, by not allowing a splendid Temple to be built. But in suffering a counterfeit Temple to be built by Herod, when the manifestation of Christ was nigh, he manifested his vengeance by punishing their ingratitude, rather than his favor; and I call it counterfeit, because its splendor was never approved by God. Though Herod spent great treasures on that building, he yet profaned rather than adorned the Temple. Foolishly, then, do some commemorate what Helena, queen of Adiabenians, had laid out, and think that thus a credit is in some measure secured to this prophecy. But it was on the contrary Satan who attempted to deceive by such impostures and crafts, that he might draw away the minds of the godly from the beauty of the spiritual Temple. But why does the prophet mention gold and silver? He did this in conformity with what was usual and common; for whenever the Prophets speak of the kingdom of Christ, they delineate or describe its splendor in figurative terms, suitable to their own age. When Isaiah foretells the restoration of the Church, he declares that the Church would be all gold and silver, and whatever glittered with precious stones; and in Isaiah 60:1 he especially sets forth the magnificence of the Temple, as though nations from all parts were to bring for sacrifice all their precious things. But Isaiah speaks figuratively, as all the other Prophets do. So then what we read of gold and of silver ought to be so explained as to be applied mystically to the kingdom of Christ; as we have already observed respecting Malachi 1:11--They shall offer to me, says the Lord, pure sacrifices from the rising to the setting of the sun.' What are these sacrifices? Are heifers yet to be offered, or lambs, or other animals? By no means; but we must regard the spiritual character of the priesthood; for as the gold of which the Prophet now speaks, and the silver, ought to be taken in a spiritual sense; for since Christ has appeared in the world, it is not God's will to be served with gold and silver vessels; so also there is no altar on which victims are to be sacrificed, and no candlestick; in a word, all the symbols of the law have ceased. It hence follows that the Prophet speaks of the spiritual ornaments of the Temple. And thus we perceive how the glory of the second Temple is to be greater than that of the first. It then follows, that God would give peace in this place; as though he had said that it would be well with the Jews if they only waited patiently for the complete fulfillment of redemption. But it must be observed, that this peace was not so evident to them that they could enjoy it according to the perception of the flesh; but it was that kind of peace of which Paul speaks, and which, he says, exceeds all understanding (Philippians 4:7.) In short, the people could not have comprehended what the Prophet teaches here respecting the future splendor of the Temple, except they leaped over all the obstacles which seemed to obstruct the progress of complete redemption; and so it was ever necessary for them to have recourse to this truth--yet a little while; as though he said that they were patiently to endure while God was exercising their faith: but that the time would come, and that shortly, when the Lord would fill that house with glory that is, when Christ would bring witch him all fullness of glory; for though they were to gather the treasures of a thousand worlds into one mass, such a glory would yet be corruptible; but when God the Father appeared in the person of his own Son, he then glorified indeed his Temple; and his majesty shone forth so much that there was nothing wanting to a complete perfection. Prayer Grant, Almighty God, that since we are by nature extremely prone to superstition, we may carefully consider what is the true and right way of serving you, such as you desire and approve, even that we offer ourselves spiritually to you, and seek no other altar but Christ, and relying on no other priest, hope to be acceptable and devoted to you, that he may imbue us with the Spirit which has been fully poured on him, so that we may from the heart devote ourselves to you, and thus proceed patiently in our course, that with minds raised upwards we may ever go on towards that glory which is as yet hid under hope, until it shall at length be manifested in due time, when our only-begotten Son shall appear with the elect angels for our final redemption. Amen. Lecture one hundred and Thirty-second Haggai 2:10-14 10. In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying, 11. Thus saith the LORD of hosts; Ask now the priests concerning the law, saying, 12. If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No. 13. Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean. 14. Then answered Haggai, and said, So is this people, and so is this nation before me, says the LORD; and so is every work of their hands; and that which they offer there is unclean. Though interpreters seem to perceive the meaning of the Prophet, yet no one really and clearly expresses what he means and intends to teach us: no, they adduce nothing but what is jejune and frigid; for they refer all these things to this point,--that sacrifices were not acceptable to God before the people had begun to build the Temple, but that from that time they were pleasing to God, because the people, in offering sacrifices in a waste place, proved by such negligence that they disregarded the command of God: but when their hands were applied to the work, God was appeased, and thus he began to accept their sacrifices which before he had rejected. This is, indeed, a part of what is meant, but not the whole; and the Prophet's main object seems to me to be wholly different. He has been hitherto exhorting the people to build the Temple; he now exhorts them to build from a pure motive, and not to think that they had done everything when the Temple assumed a fine appearance before the eyes of men, for God required something else. Hence, I have no doubt but that the Prophet intended here to raise up the minds of the people to the spiritual worship of God. It was, indeed, necessary diligently to build the Temple, but the end was also to be regarded; for God never cared for external ceremonies; nor was he delighted with that building as men are with their splendid houses. As the Jews absurdly ascribed these gross feelings to God, the Prophet here shows why so strict a command had been given as to the building of the Temple; and the reason was,--that God might be worshipped in a pure and holy manner. I will repeat again what I have said, that the explanation may be more familiar to you. When the people neglected the building of the Temple, they manifested their impiety and their contempt of Divine worship: for what was the cause of their delay and tardiness, except that each of them regarded nothing but just his own private interest? Now, when all of them strenuously undertook the work of building the Temple, their industry was indeed laudable, for it was a proof of their piety: but when the people thought that God required nothing more than a splendid Temple, it was manifest superstition: for the worship of God, we know, is corrupted when it is confined to external things; for, in this manner God is transformed into a nature not his own: as he is a Spirit, so he must be spiritually worshipped by us. Whosoever then obtrudes on him only external pomps in order to pacify him, most childishly trifles with him. This second part, in my view, is what the Prophet now undertakes to handle. From the seventh to the ninth month they had been diligently engaged in the work which the Lord had commanded them to do: but men, as we know, busy themselves with external things and neglect spiritual worship; hence it was necessary to join what is said here, that the people might understand, that it was not enough to satisfy God, though they spared neither expense nor labor in building the Temple; but that something greater was required, even to worship God in it in a pure and holy manner. This is the design of the whole passage. But we must first examine the Prophet's words, and then it will be easier to gather the whole import of his doctrine. He says then that he was ordered by God, on the twenty fourth day of the month, in the same year, in the second year of Darius, to ask the priests concerning the law. Haggai is not bid to inquire respecting the whole law, but only that the priests should answer a question according to the Word of God, or the doctrine of the law according to what is commonly said--What is law, is the question: for it was not allowed to the priests to allege anything they pleased indiscriminately; but they were only interpreters of the law. This is the reason why God bids his Prophet to inquire what the law of Moses defines as to the ceremony mentioned here. And the design was, that the people, being convinced as to the legal ceremonies, might not contend nor glamour, but acknowledge that all sorts are condemned as sinful which flow not from a pure and sincere heart. Haggai asks first, If a man takes holy flesh --that is, some part of the sacrifice,--if any one takes and carries it in a sleeve or skirt, that is, in any part of his vestment, and then touches bread, or oil, or any eatable thing, will anything connected with that holy flesh be sanctified by mere touch? The priests answer, No. Here also

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interpreters grossly mistake: for they take sanctified as meaning polluted, altogether falsely; for there is here a twofold question proposed. Whether holy flesh sanctifies anything it may touch? and then, whether an impure and a polluted man contaminates whatever he may touch? As to the first question, the priests wisely and truly answer, that there is no such efficacy in sacrifices, as that they can sanctify what they may touch: and this is true. The second definition is also most proper, that whatever is touched by an unclean man is polluted, as the law everywhere declares. The Prophet then accommodates this to his present case, So, he says, is this people, and this nation, and the work of their hands. For as long as they are polluted, however they may spend money in sacrifices, and greatly weary themselves in worshipping God, not only is their labor vain, but whatever they offer is polluted, and is an abomination only. We now understand the words of the Prophet, and so we may now consider the subject. But before I speak generally of the present subject, I shall first notice what the Prophet says here, that he inquired respecting the law; for it was not allowed to the priests to allege anything they pleased. We indeed know, that they had advanced into such licentiousness, as arbitrarily to demand what God had never commanded, and also to forbid the people what was lawful, the use of which had been permitted by God's law. But Haggai does not here allow such a liberty to the priests; he does not ask what they thought, but what was required by the law of the Lord. And this is worthy of being noticed; for it is a pernicious evil to exercise an arbitrary control over the conscience. And yet the devil has ever corrupted the worship of God, and the whole system of religion, under the pretense of extolling the authority of the Church. It is indeed true, that the sacerdotal office was very honorable and worthy of respect; but we must ever take heed lest men assume too much, and lest what is thoughtlessly conceded to them should deprive God of what belongs to him; as the case is, we know, under the Papacy. When the Pope seeks to show that all his commands ought without any dispute to be obeyed, he quotes what is found in Deuteronomy 17:8-If a question arises about the law, the high priest shall judge between what is sacred and profane.' This is indeed true; but was it permitted to the high priest to disregard God's law, and foolishly to allege this or that according to his own judgement? No, the priest was only an interpreter of the law. Whenever then God bids those pastors to be heard whom he sets over his Church, his will is, as it has been before stated, that he himself should be heard through their mouth. In short, whatever authority is exercised in the Church ought to be subjected to this rule--that God's law is to retain its own pre-eminence, and that men blend nothing of their own, but only define what is right according to the Word of the Lord. Now this is by the way; I come now to the main point. The priests answered, that neither flesh, nor oil, nor wine, was sanctified by touching a piece or part of a sacrifice. Why? because a sacrifice sanctifies not things unclean, except by way of expiation; for this, we know, was the design of sacrifices--that men who were polluted might reconcile themselves to God. A right answer was then given by the priests, that unclean flesh or unclean oil is not sanctified by the touch of holy flesh. Why? because the flesh itself was not dedicated to God for this end--to purify what was unclean by a mere touch. Yet, on the other hand, it is most true, that when a man was unclean he polluted whatever he touched. It is commonly thought, that he is said to be unclean in his soul who had defiled himself by touching a corpse; but I differ from this. The word soul is often taken in the law for man himself.-- The soul that eats of what died of itself is polluted; the soul that touches a corpse is polluted.' (Leviticus 17:15.) Hence he is here said to be polluted in his soul, who had an outward uncleanness, as we say in French, Pollu en sa personne. Whosoever then is unclean pollutes by touch only whatever might have been otherwise clean; and the conclusion sufficiently proves that this is the purport of this passage. I have said enough of what the design of the Prophet is, but the subject must be more fully explained. We know how heedlessly men are wont to deal with God; for they trifle with him like children with their puppets. And this presumption has been condemned, as it is well known, even by heathens. Hardly a Prophet could have inveighed more severely against this gross superstition than Persius, who compares sacrifices, so much thought of by all, to puppets, and shows that other things are required by God, even a well ordered condition and piety of soul, and an inward purity of mind, and a heart imbued with generous virtue. He means then that men ought to be imbued with true holiness, and that inwardly, so that there should be nothing fictitious or feigned. He says that they who are such, that is, who have imbibed the true fear of God, do rightly serve him, thought they may bring only a crumb of incense, and that others only profane the worship of God, though they may bring many oxen; for whatever they think avails to cover their filth is polluted by new and repeated filth. And this is what has been expressed by heathen authors: another poet says, - An impious right hand does not rightly worship the celestials. So they spoke according to the common judgement of natural knowledge. As to the Philosophers, they ever hold this principle--that no sacrifice is rightly offered to God except the mind be right and pure. But yet the Philosophers, as well as the Poets, adopted this false notion, by which Satan beguiled all men, from the least to the greatest--that God is pacified by ceremonies: hence have proceeded so many expiations, in which foolish men trusted, and by which they thought that God would be propitious to them, thought they obstinately continued daily to procure for themselves new punishments, and, as it were, avowedly to carry on war with God himself. They admit at this day, under the Papacy, this principle that the true fear of God is necessary, as hypocrisy contaminates all the works of men; nor will they indeed dare to commend those who seek feignedly and triflingly to satisfy God, when they are filled with pride, contempt, and impiety. And yet they will never receive what the Prophet says here--that men not only lose all their labor, but also contract new pollution, when they seek to pacify God by their sacrifices, unaccompanied by inward purity. For whence is that partial righteousness which the Papists imagine? For they say, that if one does not keep the whole law, yet obedience in part is approved by God; and nothing is more common among them than this expression, partial righteousness. If then an adulterer refrains from theft, and lays out in alms some of his wealth, they will have this to be charity, and declare it to be acceptable. Though it proceeds from an unclean man, it is yet made a covering, which is deemed sufficient in some way or another to pacify God. Thus the Papists seek, without exercising any discrimination, to render God bound to them by their works, though they may be full of all uncleanness. We hence see that this error has not sprung up today or yesterday for the first time; but it is inherent in the bones and marrows of men; for they have ever thought that their services please God, though they may be unclean themselves. Hence this definition must be borne in mind--that works, however splendid they may appear before our eyes, are of no value or importance before God, except they flow from a pure heart. Augustine has very wisely explained this in his fourth book against Julia. He says, that it would be an absurd thing for the faithful to judge of works by the outward appearance; but that they ought to be estimated according to the fountain from which they proceed, and also according to their design. Now the fountain of works I consider to be integrity of heart, and the design or end is, when the object of men is to obey God and to consecrate their life to him. Hence then we learn the difference between good and evil works, between vices and virtues, that is, from the inward state of the mind, and from the object in view. This is the subject of the Prophet in the first clause; and he drew an answer from the priests, which was wholly consistent with the law; and it amounted to this, that no work, however praised and applauded by the world, is valued before God's tribunal, except it proceeds from a pure heart. Now as to the second part, it is no less difficult to convince men of its truth--that whatever they touch is contaminated, when they are themselves unclean; and yet this is what God had plainly made known to the Jews: and the priests hesitated not nor doubted, but immediately returned an answer, as though the matter was well known-that an unclean man contaminates whatever thing he touches. But when we come to apply the subject, men then reject what they had been clearly taught; nay, what they are forced to confess, until they see the matter brought home to them, and then they begin to accuse God of too much rigour: "Why is this, that whatever we touch is polluted, though we might leave some defilement? Are not our works still deserving of some praise, as they are good works?" And hence also is the common saying, That works, which are in their kind good, are always in a measure meritorious, and though they are without faith, they yet avail to merit the gift of faith, inasmuch as they are in themselves praiseworthy, as chastity, liberality, sobriety, temperance, beneficence, and all alms giving. But God declares that these virtues are polluted, though men may admire them, and that they are only abominable filth, except the heart be really cleansed and purified. Why so? because nothing can flow from an impure and polluted fountain but what is impure and polluted. It is now easy to understand how suitably the Prophet had led the priests and the whole people to see this difference. For if he had abruptly said this to them--that no work pleased God, except the doer himself had been cleansed from every defilement, there would have arisen immediately many disputations: "Why will God reject what is in itself worthy of praise? When one observes chastity, when another liberally lays out a part of his property, when a third devotes himself wholly to promote the good of the public, when magnanimity and firmness shine forth in one, when another cultivates the liberal arts--are not these such virtues as deserve some measure of praise!" Thus a great glamour would have been raised among the people, had not Haggai made this kind of preface--that according to the law what is unclean is not sanctified by the touch of holy flesh, and also that whatever is touched by an unclean person is polluted. What the law then prescribed in its rituals silenced all those

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clamours, which might have immediately arisen among the people. Moreover, though ceremonies have now ceased and are no longer in use, yet what God has once declared still retains its force--that whatever we touch is polluted by us, except there be a real purity of heart to sanctify our works. Let us now inquire how our works please God: for no one is ever found to be pure and perfect, as the most perfect are defiled with some vices; so that their works are always sprinkled with some spots and blemishes, and contract some uncleanness from the hidden filth of their hearts. In answer to this, I say first, that all our works are corrupt before God and abominable in his sight, for the heart is naturally corrupt: but when God purifies our hearts by faith, then our works begin to be approved, and obtain praise before him; for the heart is cleansed by faith, and purity is diffused over our works, so that they begin to be pleasing to God. For this reason Moses says, that Abel pleased God with his sacrifices, "The Lord had respect to Abel and to his gifts." (Genesis 4:4.) Had Moses said only, that the sacrifices of Abel were approved by God, he would have spoken unadvisedly, or at least obscurely; for he would have been silent on the main thing. But he begins with the person, as though he had said, that Abel pleased God, because he worshipped him with an upright and sincere heart. He afterwards adds, that his sacrifices were approved, for they proceeded from the true fear of God and sincere piety. So Paul, when speaking of the real keeping of the law, says, that the end of the law is love from a pure heart and faith unfeigned. (1 Timothy 1:5.) He shows then that no work is deemed right before God, except it proceeds from that fountain, even faith unfeigned, which is always connected with an upright and sincere heart. This is one thing. Secondly, we must bear in mind how God purifies our hearts by faith. There is indeed a twofold purification: He first forms us in his image, and engraves on us true and real fear, and an obedient disposition. This purity of the heart diffuses itself over our works; for when we are imbued with true piety, we have no other object but to offer ourselves and all we have to God. Far indeed are they who are hypocrites and profane men from having this feeling; nay, they are wholly alienated from it: they offer liberally their own things to God, but they wish to be their own masters; for a hypocrite will never give up himself as a spiritual sacrifice to God. We hence see how faith purifies our hearts, and also purifies our works: for having been regenerated by the Spirit of God, we offer to him first ourselves and then all that we have. But as this purgation is never found complete in man, it is therefore necessary that there should come an aid from gratuitous acceptance. Our hearts then are purified by faith, because God imputes not to us that uncleanness which remains, and which defiles our works. As then God regards with gracious acceptance that purity which is not as yet perfect, so he causes that its contagion should not reach to our works. When Abel offered sacrifices to God, he was indeed perfect, inasmuch as there was nothing feigned or hypocritical in him: but he was a man, we know, encompassed with infirmity. It was therefore necessary for his remaining pollution to have been purified by the grace of Christ. Hence it was that his sacrifices were accepted: for as he was accepted, so God graciously received whatever proceeded from him. We now then see how men, while in a state of nature, displease God by their works, and can bring nothing but what is corrupt, filthy, and abominable. We farther see how the children of God, after having been renewed by his Spirit, come pure to him and offer him pure sacrifices: they come pure, because it is their object to devote themselves to God without any dissimulation; but as this devotedness is never perfect, God supplies the defect by a gratuitous imputation, for he embraces them as his servants in the same manner as though they were entirely formed in all righteousness. And in the same way he approves of their works, for all their spots are wiped away, yea, those very spots, which might justly prevent all favor; were not all uncleanness washed away by the blood of Christ, and that through faith. We hence learn, that there is no ground for any one to deceive himself with vain delusions, by attempting to please God with great pomp: for the first thing of which the Prophet treats here is always required, that is, that a person must be pure in his heart, that inward purity must precede every work. And though this truth meets us everywhere in all the Prophets, yet as hypocrisy dazzles our eyes and blinds all our senses, it ought to be seriously considered by us; and we ought to notice in an especial manner not only this passage but other similar passages where the Prophets ridicule the solicitude of the people, when they busied themselves with sacrifices and outward observances, and neglected the principal thing--real purity of heart. We must also take notice of what the Prophet says in the last verse, that so was every work of their hand and whatever they offered. It seems apparently a hard matter, that the very sacrifices were condemned as polluted. But it is no wonder that fictitious modes of worship, by which profane men dishonor God, should be repudiated by him; for they seek to transform him according to their own fancy, as though he might be soothed by playthings or such trifles. It is therefore a most disgraceful mockery when men deal thus with God, offering him only external ceremonies, and disregarding his nature: for they make no account of spiritual worship, and yet think that they please him. We must then, in a word, make this remark--that the Prophet teaches us here, that it is not enough for men to show obedience to God, to offer sacrifices, to spend labor in building the Temple, except these things were rightly done--and how rightly? by a sincere heart, so there should be no dissimulation, no duplicity. Prayer Grant, Almighty God, that inasmuch as we come from our mother's womb wholly impure and polluted, and afterwards continually contract so many new defilements,-O grant that we may flee to the fountain, which alone can cleanse us. And as there is no other way by which we can be cleansed from all the defilements of the flesh, except we be sprinkled by the blood of thy only begotten Son, and that by the hidden power of thy Spirit, and thus renounce all our vices,--O grant that we may so strive truly and sincerely to devote ourselves to thee, as daily to renounce more and more all our evil affections, and to have nothing else as our object, but to submit our minds and all our affections to thee, by really denying ourselves, and to exercise ourselves in this strenuous effort as long as we are in this world, until we attain to that true and perfect purity, which is laid up for us in thine only-begotten Son, when we shall be fully united to him, having been transformed into that glory into which he has been received. Amen. Lecture One Hundred and Thirty-third Haggai 2:15-19 15. And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the LORD: 16. Since those days were, when one came to a heap of twenty measures, there were but ten: when one came to the pressfat for to draw out fifty vessels out of the press, there were but twenty. 17. I smote you with blasting and with mildew and with hail in all the labors of your hands; yet ye turned not to me, says the LORD. 18. Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the LORD'S temple was laid, consider it. 19. Is the seed yet in the barn? Yes, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless you I am under the necessity of joining all these verses together, for the Prophet treats of the same thing: and the import of the whole is this--that the Lord had then openly punished the tardiness of the people, so that every one might have easily known that they acted very inconsistently in attending only to their private concerns, so as to neglect the Temple. The Prophet indeed speaks here in a homely manner to earthly men, addicted to their own appetites: had they really become wiser, or made greater progress in true religion, he might have addressed them differently, and would have no doubt followed the rule mentioned by Paul, “We speak wisdom among those who are perfect” (1 Corinthians 2:6.) But as they had their thoughts fixed on meat and drink, and were intent on their private advantages, the Prophet tells them what they could comprehend that God was angry with them, and that the proofs of his curse were evident, as the earth did not produce fruit, and they themselves were reduced to want. We hence perceive the object of the Prophet: but I shall run over the words, that the subject may become more evident. Lay it, he says, on your heart. Here the Prophet indirectly condemns their insensibility, as they were blind in things quite manifest; for he does not here direct their thoughts to heaven, nor announce deep mysteries, but only speaks of food and daily support. Since God, then, impressed clear marks of his wrath on their common sustenance, it was an intolerable stupidity in them to disregard these. And the Prophet often repeats the same thing, in order to shame the Jews; for their tardiness being so often reproved, ought to have made them ashamed. Lay it on the heart, he says; that is, Consider what I am going to say; from this day and heretofore, he says, before a stone was laid on a stone; that is, from that day when I began to exhort you to build the Temple, consider what has happened to this very day. Then he adds, Before ye began, he says, to build the Temple, was it not that every one who came to a heap of twenty measures found only ten? that is, was it not, that when the husband men expected that there would be twenty measures in the storehouse or on the floor, they were disappointed? because God had dried up the ears, so they yielded not what they used to do; for husband men, by long experience, can easily conjecture what they may expect when they see the gathered harvest; but this prospect had disappointed the husband men. God, then, had in this case given proofs of his curse. Farther; when any one came to the vat, and expected a large vintage, had he not also been disappointed? for instead of fifty casks he found only twenty. He afterwards adds, I have smitten you with the east wind: for sdphvn, shidafun, is to be taken for a scorching wind; and the east wind proved injurious to Judea by its dryness. So also yrqvn, irkun, is mildew, or a moist wind, from which mildew proceeds; for we know that corn, when it has much wet, contracts mildew when the sun emits its heat. As to the meaning of the Prophet there is no ambiguity, for he

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intended to teach them that they were in various ways visited, that they might clearly perceive that God was displeased with them. He then mentions the hail: for when famine happens only from the cold or from the heat, it may be ascribed to chance or to the stars: but when God employs various scourges, we are then constrained to acknowledge his wrath, as though he were determined to awaken us. This is the reason why the Prophet records here various kinds of judgements. And he says, In every work of your hands. Some read, And every work, etc., which is improper; for they were not smitten in their own bodies, but in the produce of the earth. Then he adds, And you returned not to me, that is, "During the whole of that time I effected nothing, while I was so often and in such various ways chastising you. And yet what good has the obduracy of your hearts done you? ye have not returned to me." Lay it, he says, on your heart from this day, and heretofore, etc. He repeats what he had said, even from the twenty-fourth day of the ninth month. We have seen before, that the Prophet was sent on that day to reprove the people for their sins. Lay it then on your heart, he says, from this day, etc. We see how emphatical is this repetition, because in things evident the Jews were so insensible that their want and famine could not touch them: and we know that there is no sharper goad to stimulate men than famine. Since then the Lord snatched away their food from their mouth, and they remained inattentive to such a judgement, it was a sure evidence of extreme stupidity. It is on this account that the Prophet often declares, that the Jews were extremely insensible; for they did not consider the judgements of God, which were so manifest. He now subjoins, Is there yet seed in the barn? Jerome reads, in the bud; and the probable reason why he thus rendered the word was, that he thought that the clauses would not correspond without giving the meaning of bud to mgvrh, megure; but, as I think, he was mistaken. The Hebrews propose what I cannot approve, for some of them read the sentence as an affirmation, For there is seed in the barn; because they dared not to commit the seed to the ground in their state of want. And others read it as a question, as though he had said, that the time of harvest was far off, and that what they had remaining was so small that it was not enough to support them. But, in my judgement, the seed refers not to what had been gathered, but to what had been sown. I therefore doubt not but that he speaks of God's blessing on the harvest which was to come after five months, to which I shall presently refer. Some, indeed, render the words in the past tense, as though the Prophet had said, that the Jews had already experienced how great the curse of God was; but this is a forced view. The real meaning of the Prophet is this, Is there yet seed in the barn? that is, Is the seed, as yet hid in the ground, gathered? He then adds affirmatively, neither the vine, nor the fig tree, nor the pomegranate, nor the olive had yet produced any thing; for it was the ninth month of the year; and the beginning of the year, we know, was in the month of March. Though then they were nearly in the midst of winter, they remained uncertain as to what the produce would be. In the month of November no opinion could be formed, even by the most skillful, what produce they were to expect. As then they were still in suspense, the Prophet says, that God's blessing was in readiness for them. What he had in view was, to show that he brought a sure message from God; for he speaks not of a vintage the prospect of which had already appeared, nor of a harvest when the ears had already made their appearance. As then there was still danger from the hail, from scorching winds, and also from rains and other things injurious to fruit and produce of the land, he says, that the harvest would be most abundant, the vintage large, that, in a word, the produce of the olive and the fig tree would be most exuberant. The truth of the prophecy might now be surely known, when God fulfilled what he had spoken by the mouth of his servant. I now return to the subject itself As I have before observed, the Prophet deals with the Jews here according to their gross disposition: for he might in a more refined manner have taught the godly, who were not so entangled with, or devoted to, earthly concerns. It was then necessary for him to speak in a manner suitable to the comprehension of the people, as a skillful teacher who instructs children and those of riper age in a different manner. And he shows by evidences that the Jews were unthankful to God, for they neglected the building of the Temple, and every one was diligently and earnestly engaged in building his own house. He shows by proofs their conduct,--How? Whence has it happened, he says, that at one time your fruit has been destroyed by mildew, at another by heat, and then by the hail, except that the Lord intended thus to correct your neglect? It then follows, that you are convicted of ingratitude by these judgements; for you have neglected God's worship, and only pursued your own private advantages. This is one thing. The latter clause contains a promise; and by it the instruction given was more confirmed, when the people saw that things suddenly and unexpectedly took a better turn. They had been for many years distressed with want of sustenance; but, when fruitfulness of a sudden followed, did not this change manifest something worthy of their consideration? Especially when it was foretold before it happened, and before any such thing could have been foreseen by human conjectures? We see then, that the Prophet dwells on two things,--he condemns the Jews for their neglect, and proves that they were impious and ungrateful towards God, for they disregarded the building of the Temple; and them, in order to animate them and render them more active in the work they had begun, he sets before them, as I have said, what had taken place. God had, indeed, abundantly testified, by various kinds of punishment that he was displeased with them: but when he now promises that he would deal differently with them, there hence arises a new and a stronger evidence. But someone may here raise an objection and say, that these evidences are not sure or unvaried; since it often happens, that when people devote themselves faithfully to the service of God they are pressed down by adverse events; yea, that God very often designedly tries their faith by withholding from them for a time his blessing. But the answer to this may be readily given: I indeed allow that it often happens that those who sincerely and from the heart serve God, are deprived of earthly blessings, because God intends to elevate their minds to the hope of eternal reward. God then designedly withdraws his blessing often from the faithful, that they may hunger and thirst in this world; as though they lost all their labor in serving him. But it was not the Prophet's design to propound here an evidence of an unvarying character, as he counted it sufficient to convince the Jews by experience, that nothing prevented them from acknowledging that their avarice displeased God, except their extreme stupidity. The Prophet then does here reprove their insensibility; for, while they greatly labored in enriching themselves, they did not observe that their labor was in vain, because God from heaven poured his curse on them. This then might have been easily known by them had they not hardened themselves in their vices. And what the Prophet testifies here respecting the fruitful produce of wine, and corn, and oil, and of other things, was still, as I have said, a stronger confirmation. Now, if any one objects again and says--that this was of no value, because a servile and mercenary service does not please God: to this I answer--that God does often by such means stimulate men, when he sees them to be extremely tardy and slothful, and that he afterwards leads them by other means to serve him truly and from the heart. When therefore any one obeys God, only that he may satisfy his appetite, it is as though one labored from day to day for the sake of wages, and then disregards him by whom he has been hired. It is certain that such a service is counted as nothing before God; but he would have himself to be generously worshipped by us; and he loves, as Paul says, a cheerful giver. (2 Corinthians 9:7.) But as men, for the most part, on account of their ignorance, cannot be led at first to this generous state of mind, so as to devote themselves willingly to God, it is necessary to begin by using other means, as the Prophet does here, who promises earthly and daily sustenance to the Jews, for he saw that they could not immediately, at the first step, ascend upwards to heaven; but it was not his purpose to stop short, until he elevated their minds higher. Let us then know, that this was only the beginning, that they might learn to fear God and to expect whatever they wanted from his blessing, and also that they might shake off their stupor, under which they had previously labored. In short, God deals in one way with the rude and ignorant, who are not yet imbued with true religion; and he deals in another way with his own disciples, who are instructed in sound doctrine. When I say that the Prophet acted thus towards the Jews, I speak not of the whole nation; but I regard what we have observed at the beginning of this book--that the Jews cared for nothing then but to build their own houses, and that there was no zeal for religion among them. As then the recollection of God was nigh buried among them, the Temple being neglected, and every one's anxiety being concentrated in building his own house, we hence learn how grossly earthly their affections were. It is therefore no wonder that the Prophet treated them in the manner stated here. Let us proceed Haggai 2:20-23 20. And again the word of the LORD came unto Haggai in the four and twentieth day of the month, saying, 21. Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; 22. And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. 23. In that day, says the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, says the LORD, and will make thee as a signet: for I have chosen thee, says the LORD of hosts. The Prophet now proceeds still farther; for there is here a really gratuitous and spiritual promise, by which God affirms that he will have a care for his people to the end. He does not now speak of wine and corn, in order to feed the hungry; but he shows that he would be an eternal Father to that people; for he could not and would not forget the covenant he made with their fathers. There is no doubt but he points out Christ in the person of Zerubbabel, as we shall presently see. So that it is right to distinguish this prophecy from the last; for God has before shown, that the worship which the Jews had for a time disregarded was pleasing to him, as a reward was in

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readiness, and also that he was offended with the negligence previously reproved, as he had inflicted manifest punishment, not once, nor for a short time, but for many years, and in various ways. What then does follow? In this second prophecy he addresses Zerubbabel, and promises to be a Savior to the people under his authority. With regard to these words, some think that a continued act is signified when he says, I shake the heavens and the earth; and they give this explanation--That though it belongs to me to shake the heaven and the earth, and I am wont to subvert kingdoms, yet I will render firm the sacred kingdom which I have raised among my people. But this view is very frigid: and we see even from this chapter what is meant by the shaking of the heaven and of the earth, of which mention is made. The Apostle also rightly interprets this passage, when he teaches us, that this prophecy properly belongs to the kingdom of Christ. (Hebrews 12:26.) There is therefore no doubt, but that the Prophet means here something special, when he introduces God as saying, Behold, I shake the heavens and the earth. God then does not speak of his ordinary providence, nor simply claim to himself the government of the heaven and of the earth, nor teach us that he raises on high the humble and the low, and also brings down the high and the elevated; but he intimates, that he has some memorable work in contemplation, which, when done, would shake men with fear, and make heaven and earth to tremble. Hence, the Prophet no doubt intended here to lead the Jews to the hope of that redemption, some prelude of which God had then given them; but its fullness could not as yet be seen--nay, it was hid from the view of men: for who could have expected such a renovation of the world as was effected by the coming of Christ? When the Jews found themselves exposed to the wrongs of all men, when so small a number returned, and there was no kingdom and no power, they thought themselves to have been as it were deceived. Hence the Prophet affirms here, that there would be a wonderful work of God, which would shake the heaven and the earth. It is therefore necessary that this should be applied to Christ; for it was, as it were, a new creation of the world, when Christ gathered together the things scattered, as the Apostle says, in the heaven and in the earth. (Colossians 1:20.) When he reconciled men to God and to angels, when he conquered the devil and restored life to the dead, when he shone forth with his own righteousness, then indeed God shook the heaven and the earth; and he still shakes them at this day, when the gospel is preached; for he forms anew the children of Adam after his own image. This spiritual regeneration then is such an evidence of God's power and grace, that he may justly be said to shake the heaven and the earth. The import of the passage is, that it behaved the Jews to form a conception in their minds of something greater than could be seen by their eyes; for their redemption was not yet completed. Hence he subjoins--I will overthrow the throne of kingdoms; I will destroy the strength of the kingdoms of the nations; and I will overthrow the chariot and him who sits in it; come down shall the horses and their riders; every one shall fall by the sword of his brother. He confirms here the former sentence--that nothing would be a hindrance that God should not renew his Church. And rightly he adds this by way of anticipation; for the Jews were surrounded on all sides by inveterate enemies; they had as many enemies as they had neighbors; and they were hated even by the whole world. How then could they emerge into that dignity which was then promised to them, except God overturned the rest of the world? But the Prophet here meets this objection, and briefly shows that God would rather that all the nations should perish, than that his Church should remain in that dishonorable state. We then see that the Prophet here means no other thing then that God would overcome all those impediments, which Satan and the whole world may throw in the way, when it is his purpose to restore his Church. We now perceive the Prophet's designs, and we also perceive the application of his doctrine. For whenever impediments and difficulties come in our way, calculated to drive us to despair, when we think of the restoration of the Church, this prophecy ought to come to our minds, which shows that it is in God's power, and that it is his purpose to overturn all the kingdoms of the earth, to break chariots in pieces, to cast down and lay prostrate all riders, rather then to allow them to prevent the restoration of his Church. But in the last verse the Prophet shows why God would do this--even that Zerubbabel might prosper together with the whole people. Hence he says--In that day says Jehovah, I will take you, Zerubbabel, and will set you as a signet, for I have chosen you. As we have before said, God addresses Zerubbabel here, that in his person he might testify that he would bless the people whom he intended to gather under that sacred leader; for though Zerubbabel never had a kingdom, nor ever wore a crown, he was yet of the tribe of Judah; and God designed that some spark of that kingdom should exist, which he had raised in the family of David. Since, then, Zerubbabel was at that time a type of Christ, God declares here that he would be to him as a signet--that is, that his dignity would be esteemed by him. This comparison of a signet is found also in other places. It is said in Jeremiah 22:24--"Though this Coniah were a signet on my right hand I would pluck him thence." But here God says that Zerubbabel would be to him a signet--that is, You shall be with me in high esteem. For a sealing signet is wont to be carefully preserved, as kings seek in this way to secure to themselves the highest authority, so that more trust may be placed in their seal than in the greatest princes. The meaning, then, of the similitude is, that Zerubbabel, though despised by the world, was yet highly esteemed by God. But it is evident that this was never fulfilled in the person of Zerubbabel. It hence follows that it is to be applied to Christ. God, in short, shows, that people gathered under one head would be accepted by him; for Christ was at length to rise, as it is evident, from the seed of Zerubbabel. But this reason is to be especially noticed--Because I have chosen you. For God does not here ascribe excellencies or merits to Zerubbabel, when he says that he would hold him in great esteem; but he attributes this to his own election. If, then, the reason be asked why God had so much exalted Zerubbabel, and bestowed on him favors so illustrious, it can be found in nothing else but in the goodness of God alone. God had made a covenant with David, and promised that his kingdom would be eternal; hence it was that he chose Zerubbabel after the people had returned from exile; and this election was the reason why God exalted Zerubbabel, though his power at that time was but small. We indeed know that he was exposed to the contempt of all nations; but God invites here the attention of the faithful to their election, so that they might hope for more than what the perception of the flesh could conceive or apprehend; for what he has decreed cannot be made void; and in the person of Zerubbabel he had determined to save a chosen people; for from him, as it has been said, Christ was to come. Prayer Grant, Almighty God, that as we are still restrained by our earthly cares, and cannot ascend upward to heaven with so much readiness and alacrity as we ought--O grant, that since you extend to us daily so liberal a supply for the present life, we may at least learn that you are our Father, and that we may not at the same time fix our thoughts on these perishable things, but learn to elevate our minds higher, and so make continual advances in thy spiritual service, until at length we come to the full and complete fruition of that blessed and celestial life which you have promised to us, and procured for us by the blood of your only begotten Son. Amen. CALVIN’S COMMENTARY ON ZECHARIAH Calvin's preface to Zechariah The Prophecies of Zechariah come next. He was a fellow-helper and colleague Of Haggai, and also of Malachi, as it will presently appear. These three, then, were sent by God nearly at the same time, that they might assist one another, and that they might thus by one consent and one mouth confirm what God had committed to them. It was indeed of great service that several bore their testimony: their prophecies gained thus greater authority; and this was needful, for the people had to contend with various and most grievous trials. Satan had already raised up great opposition to them; but there were still greater evils at hand. Hence, to prevent them from despairing, it was necessary to encourage them; by many testimonies. But what our Prophet had especially in view was, to remind the Jews why it was that God dealt so severely with their fathers, and also to animate them with hope, provided they really repented, and elevate their minds to the hope of true and complete deliverance. He at the same time severely reproves them; for there was need of much cleansing, as they still continued in their filth. For though the recollection of their exile ought to have restrained them, and to have made them careful to fear and obey God, yet it seemed to have been otherwise; and it will appear more fully as we proceed, that being not conscious of having been punished for their sins, they were so secure, that there was among them hardly any fear of God, or hardly any religion. It was therefore needful to blend strong and sharp reproofs with promises of favor, that they might thus be prepared to receive Christ. This is the substance of the whole. I shall now proceed to the words. CHAPTER 1 Lecture One Hundred and Thirty-fourth Zechariah 1:1-3

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1. In the eighth month, in the second year of Darius, came the word of the Lord unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying 2. The Lord has been sore displeased with your fathers. 3. Therefore say to them, Thus says the Lord of hosts; Turn you unto me, says the Lord of hosts, and I will turn unto you, says the Lord of hosts. We here learn what we have already stated, -- that Haggai and Zechariah were by God joined together, that they might confirm each other's doctrine, for they had to do with a refractory people: besides, the people had to endure hard and arduous trials, so that they needed more than a common testimony to confirm them. Haggai commenced the work of his office in the sixth month; Zechariah shortly followed him, in the eighth month of the same year. It has already been shown who was the Darius mentioned here; though some interpreters dissent, we may yet learn from certain and indubitable proofs, that he was the son of Hystaspes. We shall again speak of this Darius, when a better occasion will offer itself: I wished only in passing to say thus much. The word of Jehovah came to Zechariah. We have already said that the word of God comes in two ways to men. God addresses all from the least to the greatest; but in the first place he sends his word especially to his Prophets, to whom he commits the office of teaching. The word of God thus comes to private individuals, and it comes also to teachers who sustain a public character, and become God's interpreters or messengers. It was thus that God's word came to Zechariah, not that he might keep to himself what God had said, but that he might be a faithful dispenser of his truth. With regard to Zechariah, they are mistaken who regard him as the son of Jehoiadah, they are mistaken by Christ in Matthew 23:35. Zechariah is indeed said there to have been killed between the temple and the altar, and he is called the son of Barachiah; but the counting of years will easily prove their mistake, who would have him to be the same Zechariah. The former, who is called in sacred history the son of Jehoiadah the priest, was slain under Joash. Let us now see how many kings succeeded him, and also how many years he reigned. That Zechariah must have been almost two hundred years old at the Babylonian exile, if he was alive, had he been a boy when he was stoned. Now this Zechariah, of whom we now speak, performed the office of a Prophet after the return of the people from exile. He must then have been not only more than a hundred and fifty years of age, but must have exceeded two hundred years when he died. The idea respecting the renascence of men, being a reverie of the Jews, is not worthy of a record, much less of a refutation. He is however called the son of Barachiah; but the probable conjecture is that Jehoiadah the priest had two names, and it does not appear that he was a prophet. However this may be, the Zechariah who was stoned in the temple by the order of the king, was the son of the high priest, and died more than a hundred years before the Babylonian exile. For we have said that this Darius was not the Mede who reigns with Cyrus, but the son of Hystaspes, who reigned a long time after, that is, after Cambyses and the Magi. Their want of knowledge is easily proved, who think that these Prophets were sent by God before th completion of the time mentioned by Jeremiah. As then the seventy year had elapsed, this Prophet was no doubt born after the time when the city was destroyed, the temple pulled-down, and the people led captive into Babylon. I come now to the doctrine itself. Angry was Jehovah with anger against your fathers. The Prophet here refers to the severity of the punishment with which the Jews had been visited, in order that posterity might know that God, who so rigidly punishes the despisers of his word and instruction, ought not to be provoked. For by saying that God was angry with anger, he means, that God was in no common measure offended with the Jews, and that the very grievousness of their punishment was a clear evidence how displeased God was with them. But the object of the Prophet was to rouse the Jews, that they might begin seriously to fear God on seeing how dreadful in his wrath. The Apostle states it as a general truth, that it is a dreadful thing to fall into the hands of the living God, (Hebrews 10:30) so also the Scripture speaks everywhere. But Zechariah mentions here to his own people a signal evidence of God's wrath, which ought to justly to have smitten all of them with terror. He does not then speak here of a thing unknown, but reminds them seriously to consider how terrible is God's vengeance; as a proof of this, their fathers had been deprived of their perpetual inheritance, they had suffered many degradations, and had also been harassed and oppressed by tyrants; in short, they had been nearly sunk in the lowest depths. Since then God has so severely dealt with their fathers, the Prophet bids them to know that God ought to be feared, lest they should grow wanton or indulged themselves in their usual manner, but that they might from the heart repent, and not designedly provoke God's wrath, of which their fathers had so severe an experience. It then follows, Thou shalt say to them, Return ye to me, and I will return to you. The Prophet now expresses more clearly for what purpose he had spoken of God's vengeance, with which he had visited his chosen people, even that their posterity might take heed to themselves; for the common proverb, "Fools by adversity become wise," ought in this case to have been verified. For where there is really a teachable spirit, men become instantly attentive to what God says: but even when they are sluggish and slothful, it is a wonder, that when they are smitten, the strokes which they feel do not shake off at least in some degree their torpor. Hence the Prophet, after having spoken of the punishments which God had inflicted, exhorts the Jews to repentance. It ought however to be observed, that our Prophet not only speaks of repentance, but shows also its true character, that the Jews might not seek carelessly to please God, as is commonly the case, but that they might sincerely repent; for he says, return ye to me, and I will return to you. And this was not said without reason, when we consider in what sort of delusions the Jews indulged themselves immediately after their return. We have seen that they became devoted to their private concerns, while the temple remained desolate; and we also know what sacred history relates, that they married heathen women, and also that many corruptions prevailed among them, so that religion almost disappeared. They indeed retained the name of God, but their impiety showed itself by clear signs. It is then no wonder that the Prophet sharply stimulates them to repentance. It must at the same time be noticed, that we cannot enjoy the favor of God, even when he kindly offers to be reconciled to us, except we from the heart repent. However graciously, then, God may invite us to himself, and be ready to remit our sins, we yet cannot embrace his offered favor, except our sins become hateful to us; for God ceases not to be our judge, except we anticipate him, and condemn ourselves, and deprecate the punishment of our sins. Hence we then pacify God when real grief wounds us, and we thus really turn to God, without dissimulation or falsehood. Now the experience of God's wrath ought to lead us to this; for extremely heedless are they who, having found God to be a Judge, do carelessly disregard his wrath, which ought to have filled their hearts with fear. "Let no one deceive you with vain words," says Paul, "for on account of these things comes the wrath of God on the children of unbelief," or on all the unbelieving. (Ephesians 5:6.) Paul bids us to consider all the evidences which God gives of his wrath in the world, that they may instruct us as to the fear of God; how much more then should domestic examples be noticed by us? For the Prophet speaks not here of foreign nations; but says, angry has God been with anger against your fathers. Since, then, it appeared evident that God had not spared even his chosen people, they ought, unless they were in the extreme refractory, to have carefully continued in obedience to the law. Hence the Prophet here condemns their tardiness, inasmuch as they had made so little progress under the chastisements of God. We thus see that no excuse can be brought before God, if we do not make a right use of all the punishments by which he designs to recover us from our sins. We have referred to that general truth announced by Paul, that God's judgment, executed on the unbelieving, ought to be feared; it hence follows that our insensibility is extreme, if we are not thoroughly moved when God teaches us by our own experience, or at least when he sets domestic examples before us, as when he punishes our fathers and others connected with us; for this mode of teaching comes much nearer to us. But when the Prophet says, return ye to me, and I will return to you, he means, as I have before stated, that though God meets sinners, and is ready with extended arms to embrace them, his favor cannot come to those to whom it is offered, except a real feeling of penitence leads them to God. In short, the Prophet means, that though they had returned from exile, they could not expect a permanent state of safety, except they turned from the heart to him; for if they imitated their fathers, God had in readiness far severer scourges to chastise them; and they might also be again driven into exile. He then briefly reminds them, that if they wished to enjoy the incomparable kindness with which God had favored them, it was necessary for them seriously to return to him. Though, then God had already in part returned to them, that is, he has really proved that he was pacified and propitious to them, yet he had begun by many evidences to show that he was again offended with them; for their fruit had either withered through heat, or had been smitten by hail, as we have found elsewhere; (Haggai 2:17) so that they had already labored for several years under want and other evils. God then had not so blessed them, that they could in every way recognize his paternal favor. This is the reason why the Prophet says, I will return to you when ye return to me. We now perceive the meaning of the Prophet to be, that though God had delivered his people, they ought yet to have feared lest his wrath should suddenly burn against the ungrateful and the wicked, and that being not in full favor, they ought also to have known that God was still offended with them. So the Prophet shortly reminded them, that it was no wonder that God treated them with no great kindness, for they allowed no place for his favor, but provoked his wrath, like their fathers, inasmuch as they did not from the hear repent.

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The Papists allege this passage in defense of free-will; but it is a most puerile sophistry. They say that the turning of God to men is the same as their turning to him, as though God promised the grace of his Spirit as a help, when men anticipate him. They imagine then that free-will precedes, and then that the help of the Spirit follows. But this is very gross and absurd. The Prophet indeed means that God would return to the Jews; for he shows that God would in every respect be a father to them, when they showed themselves to be dutiful and respectful children. We must therefore remember that God does not here promise the aid of his Spirit to assist free-will, and to help the efforts of man, as these foolish and senseless teachers imagine, but that he promises to return to the Jews to bless them. Hence the return of God here is nothing else than the prosperity which they desired; as though he had said -- "Fear me from the heart, and you shall not labor under hunger and thirst; for I shall satisfy you, as neither your fields nor your vines shall hereafter disappoint your hopes. Ye shall find me most bountiful, when ye deal with me in a faithful manner." This is the meaning. We must further bear in mind, that, according to the common usage of Scripture, whenever God exhorts us to repentance, he does not regard what our capacity is, but demands what is justly his right. Hence the Papists adopt what is absurd when they deduce the power of free-will from the command or exhortation to repent: God, they say, would not have commanded what is not in our power to do. It is a foolish and most puerile mode of reasoning; for if everything which God requires were in our power, the grace of the Holy Spirit would be superfluous; it would not only be as they say a waiting-mind, but it would be wholly unnecessary; but if men need the aid of the Spirit, it follows that they cannot do what God requires of them. But it seems strange that God should bid men to do more than what they can. It seems so indeed, I allow, when we form our judgment according to the common perception of the flesh; but when we understand these truth-- that the law works wrath -- that it increases sin -- that it was given that transgression might be made more evident, then the false notion -- that God requires nothing but what men can perform, comes to nothing. But it is enough for us to know, that God in exhorting us to repentance requires nothing but what nature dictates ought to be done by us. Since it is so, however short we are in the performance, it is not right to charge God with too much strictness, that he demands what is beyond our power. The frequent repetition of God's name by the Prophet is emphatical; it was done, that what he taught might more sharply goad the hearts of the people. Had he simply said, that he had a commission from above to remind the people of the punishments which their fathers had endured, and also to call them to repentance, this mode of teaching would not have so penetrated into their hearts, as when the name of God is so often brought before them -- Thou shalt say, Thus says Jehovah of hosts, Return to me, says Jehovah of hosts, and I will return to you, says Jehovah of hosts. It surely behoved the Jews, when they heard God's name pronounced three times, to awake and to consider with whom they had to do. For what can be more base or more disgraceful than for men, when God anticipates them and desires to be united to them, to refuse to respond and to devote themselves to his service? It is at the same time evident, that the Prophet adopted a mode of speaking then in use: and we know that the language of the Jews underwent a change after their Babylonian exile. It lost that clearness and elegance which it possessed before: as it clearly appears from the style of those who wrote after the exile. I allow also that previously the Prophets exhibited not the same degree of eloquence; for Isaiah differs greatly from Jeremiah and from Amos. It is yet quite evident from the writings of the last Prophets, that the language had become somewhat muddy after the return of the people from exile. Let us now proceed -Zechariah 1:4 4. Be ye not as your fathers, unto whom the former prophets have cried, saying, Thus says the Lord of hosts; Turn ye now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, says the Lord. In order to correct and to subdue the obstinacy of the people, he here upbraids them with having descended from wicked and perverse parents. The Jews, we know, too much flattered themselves; and we know that they were especially inflated with the vain boasting that they derived their origin from the holy fathers. But the Prophets had something else in view. We indeed know that when anything becomes customary, almost all become hardened and flatter themselves in their vice; for immorality is then counted almost as the law, and what is sanctioned by public consent seems lawful. Since then they had not ceased for many years to provoke the wrath of God, it was necessary to add this reproof, Be not like your fathers: for they no doubt imagined that God approved of them, as they were not worse than their fathers. But God shows that their fathers had been very wicked and perverse. Let us learn from this passage, that the examples which are wont to be set up as a shield are so far from being of any weight before God, that they enhance our guilt: and yet we see that this folly infatuates many; for at this day the religion of the Papists seems to them holy and irreprehensible, because it has been handed down to them by their fathers. Hence, whenever they bring forward the fathers, they think it a sufficient defense against the charge of any errors. But nothing occurs more frequently in the Prophets than the truth, that examples tend more to kindle the wrath of God, when some men become the occasion of sin to others, and when posterity think that whatever has proceeded from their fathers is lawful. But we must at the same time bear in mind the design of the Prophet, for he did not intend simply to show, that the Jews in vain alleged the examples of the ancient; but, as I have said, he intended to shake off their self-flatteries by which they lulled themselves asleep; and he intended especially to put down those evil practices, which by long use had prevailed among them. This then is the reason why he says, Be not like your fathers. The Spirit employs the same sentiment in many other places, especially in the ninety- fifth Psalm (Psalm 95:1), and also in other Psalms. Then he says, that the Prophets, who had been sent by God, had cried to their fathers, but that they did not attend. As then contempt of the truth had for so many ages prevailed among the Jews, and as this impiety was not duly abhorred by them, since they thought themselves to be as it were in perpetual possession -- these are the reasons why the Prophet expressly upbraids them with this, that God's word had been formerly despised by their nation -- cry then did the former Prophets. He also exaggerates again their crime and their sin, because God had often recalled them to himself but without success. Had the Prophets been silent, and had God applied no remedy for their defection, their ingratitude would not indeed have been excusable; but since Prophets had often been sent to them, in succession, one after the other, and each had endeavored to restore the wretched men to a state of safety, not to attend to their holy and serious admonitions, by which God manifested his care for their well-being, was a much more atrocious crime. We hence learn, that when we find any people prone to this or that vice, it ought to be resisted with greater diligence; for Satan almost always employs this artifice -that when he finds us prone to this or that vice, he directs all his efforts to drive us headlong into it. As then the Prophets had been for a long time despised by the Jews, Zechariah designedly brings before them that perverseness which had been too long known. Cry then did the former Prophets, saying Thus says Jehovah of hosts, return ye, I pray, from your evil ways, and from your evil works; but they heard not nor attended. After having spoken of God's kind invitation, which was a singular pledge of his love, since he thus manifested his concern for their safety, he shows on the other hand how unworthily the Jews had conducted themselves, for they obstinately rejected this favor of God. They were indeed more than sufficiently proved guilty; for by saying, Return ye, I pray, from your evil ways and from your evil works, he assumes it as a fact that the reproofs given were just. And he farther says, that they refused to hear. Hence their perverseness was less endurable; for though they were self-condemned, they did not yet repent, nor deigned to hearken to God. And he subjoins the words, nor did they attend; for by this repetition is more fully expressed, not only their stupidity, but their strange madness, inasmuch as they had so rejected God, and closed up the door of his favor, as though they sought designedly to drive him far from them, lest he should come to them. Prayer Grant, Almighty God, that as you have not only once embraced us in your paternal bosom, when it pleased you to offer to us the salvation obtained by the death of your only-begotten Son, but continue also daily to invite us to yourself, and also to recall the wandering to the right way -- O grant, that we may not always remain deaf and hardened against your warnings, but bring to you hearts really submissive, and study so to devote ourselves to you, that it may be evident that we have not received your grace in vain; and may we also continue in the constant fruition of it, until we shall at length fully attain that blessed glory, which having been obtained for us, is daily set before us by the teaching of the Gospel, that we may be confirmed in it. May we therefore make such continual advances, through the whole course of our life, that having at last put off all the corruptions of our flesh, we may be really united to you in that perfect purity to which you invite us, and which we hope for, through the grace of your only Son. -- Amen. Lecture One Hundred and Thirty Five Zechariah 1:5, 6

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5. Your fathers, where are they? And the prophets, do they live forever? 6. But my words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? And they returned and said, Like as the Lord of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us. In what we considered yesterday Zechariah reminded the Jews of the conduct of their fathers, in order that they might not, by their continued sins, bring on themselves new punishments. Many interpreters think that the sentiment contained at the beginning of the fourth verse is now confirmed, your fathers, where are they? For it seems it them that God is here exulting over the Jews -- "Think now what has happened to your fathers; are they not all gone and destroyed?" They suppose also that the Jews answer, taking the latter clause as spoken by them, "The Prophets also, have they not perished? Why do you mention to us the fathers? There is no difference between them and the Prophets; it is not therefore a suitable argument." And then in the third place, they consider that God refutes the answer given by the Jews, "But my word and my statutes, what I had entrusted to the Prophets, have not been without their effect." This view of the passage has been adopted by many, and by all of the most ancient interpreters; and those who followed them have been disposed to subscribe to it. But more probable is the opinion of Jerome, who understands the latter clause of false Prophets, -- "Your fathers and your Prophets, where are they?" as though God thus reproved the Jews: "See now, have not your fathers miserably perished, and also the Prophets by whom they were deceived?" Thus Jerome thinks that the object in both clauses is to shake off the delusions of the Jews, that they might not harden themselves against God's judgments, or give ear to flatterers. This interpretation comes nearer to the design of the Prophet, though he seems to me to have something else in view. I join the two clauses together, as they may be most fitly united -- "Your fathers and my Prophets have both perished; but after their death, the memory of the doctrine, which has not only been published by my servants, but has also been fully confirmed, is to continue, so that it ought justly to terrify you; for it is very foolish in you to enquire whether or not the Prophets are still alive; they performed their office to the end of life, but the truth they declared is immortal. Though then the Prophets are dead, they have not yet carried away with them what they taught, for it never perishes, nor can it at any age be extinguished. The ungodly are also dead, but their death ought not to obliterate the memory of God's judgments; but after their death these judgments ought to be known among men, and serve to teach them, in order that posterity may understand that they are not presumptuously to provoke God." This seems to be the real meaning of the Prophet. By saying, Your fathers where are they? And the Prophets do they live forever? He makes a concession, as though he had said, "I allow that both your fathers and my Prophets are dead; but my words are they dead?" God, in a word, distinguishes between the character of his word and the condition of men, as though he had said, that the life of men is frail and limited to a few years, but that his truth never perishes. And rightly does he mention the ungodly as well as the Prophets; for we know that whenever God punishes the despisers of his word, he gives perpetual examples, which may keep men in all ages within the boundaries of duty. Hence, though many ages have passed away since God overthrew Sodom and Gomorrah, yet that example remains, and retains it use to this day; for the ruin of Sodom is a mirror in which we may see at this time that God is the perpetual judge of the world. Since then the ungodly have perished, the punishment with which God visited their sins ought not to be buried with them, but to be ever remembered by men. This is the reason why he says, "your fathers are dead: this you must admit; but as they had been severely chastised, ought ye not at this day to profit by such examples?" Then he says, "my Prophets also are dead; but it was my will that they should be the preachers of my truth, and for this end, that after their death posterity might know that I had once spoken through them." To the same purpose are the words of Peter, who says, that he labored that the memory of what he taught might continue after he was removed from his tabernacle. "As then," he says, "the time of my dissolution is at hand, I endeavor as far as I can, that you may remember what I teach after my death." (2 Peter 1:15.) We now perceive the object of the Prophet. He then immediately adds, But my words and my statutes which I have committed to my Prophets, have they not laid hold on your fathers? We have seen that he made a concession in the last verse; but here God expressly declares what I have stated -- that though men vanish, or are hence removed after a short time, yet heavenly truth is ever firm, and retains its own power. But the Prophet uses another form of expression, My words, he says, which I have committed to my servants, the Prophets, have they not laid on your father? That is, "ought the remembrance of the punishment, by which I intended to teach you, and your children, and your grandchildren, that ye might not provoke my wrath as your fathers did, to be lost by you? Since then you see the effect of my doctrine in your fathers, why do ye not consider, that as I am always the same, my words cannot possibly be in vain at the present day, or be without effect?" We now see how clearly the Prophet distinguishes between the word of God and the condition of men; for God does not declare what is empty, nor give utterance to words which produce no effect; but he executes whatever he has committed to his Prophets. He then adds, They returned and said, As Jehovah of hosts had purposed to do to us on account of our ways and our works, so he hath done. Added here is a confession, which ought to have perpetually stimulated the Jews, while they saw that the obstinacy of their fathers had been subdued by the scourges of God. It is indeed true, that though they been sharply chastised, many of them did not yet really repent. God however extorted from them the confession that they were justly punished. Even the ungodly then had been constrained to give glory to God, and to confess that they were justly treated as guilty; but their children became immediately forgetful -- was this a stupidity capable of being excused? He at the same time indirectly warns posterity that they might not imitate the negligence of their fathers, who would not have repented had they not been severely chastised; but that they might, on the contrary anticipate the judgment of God. We then see why the Prophet mentions that the Jews, who had been severely treated, freely confessed that they had been chastised by the hand of God; but we must notice the words. He says, that the fathers had returned. Though their repentance was not sincere, yet God intimates that such was their punishment that it drew from them the confession that is here mentioned. What then could their posterity mean? Or how could they become so audaciously mad against God, when they saw that their fathers and their obstinacy had been, as it were, broken down by the severe strokes by which God had smitten them? He then subjoins, and said, As Jehovah hath prepared to do. They confessed that they suffered evils not through chance, but that the purpose of God was thus fulfilled, which they had previously despised and almost derided. They further confessed, that they justly suffered; and they referred to their works and to their course of life. Since, then, the father had made this confession, who had hardened themselves long in their sins, their posterity were wholly without excuse in going on still to their own ruin, in containing impenitent, though warned by examples so memorable. This is the import of the passage. It now follows -Zechariah 1:7-11 7. Upon the four and twentieth day of the eleventh month, which is the month Sebat, in the second year of Darius, came the word of the Lord unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying, 8. I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom; and behind him were there red horses, speckled, and white. 9. Then said I, O my lord, what are these? And the angel that talked with me said unto me, I will shew thee what these be 10. And the man that stood among the myrtle trees answered and said, These are they whom the Lord hath sent to walk to and fro through the earth. 11. And they answered the angel of the Lord that stood among the myrtle trees, and said, We have walked to and fro through the earth, and, behold, all the earth sits still, and is at rest. Here is related a second prophecy, connected with a vision. At the beginning God alone spoke and gave commission to his Prophet to reprove the Jews: he now confirms the prediction as to the reduction of the city; for to the word is added a vision, which is, as we have seen elsewhere, a sort of seal. As the vision is obscure it may be variously explained, but I shall endeavor to accommodate it, without any refinements, to our use; and so no ambiguity will remain, provided we seek to be soberly and moderately wise, that is, provided we aim at no more than what edification requires. The Prophet says, that a vision was given him; and he saw a horseman among the myrtles sitting on a red horse; and with him there were horses red, variegated and white, and having no doubt riders. So I understand the passage; for extremely gross is the idea that the horses spoke. There were then, as it were, a troop of horsemen; but the Prophet says, that one appeared as the chief leader, who was accompanied by others. In the meantime an angel stood at the side of the Prophet, who led him, and showed to him his concern for the holy city and the chosen people. He then adds, that these horsemen had returned from an expedition; for they had been sent to review the whole world and its different parts. He therefore says, that they had returned from their journey, and also that the whole earth was quiet, that men enjoyed peace and tranquillity everywhere. At length he adds, that the angel of God cried out, How long, Jehovah, will you not show mercy to Jerusalem? For the angel, touched with grief on hearing that all the heathens were enjoying rest, expostulates with God; for it seemed a very unbecoming and strange thing that the faithful alone should be oppressed with adversities, while others lived in peace and enjoyed their pleasures. There follows at length an answer from God, as we shall presently see.

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But let us now enquire the Prophet's design. I regard this as the object -- that horsemen were presented to the Prophet, that he might know that God does not remain shut up in heaven and neglect the affairs of men; but that he has, as it were, swift horses, so that he knows what things are everywhere carried on. As then kings having horses at command, send their riders here and there, and bid them soon to return to them that they may know what to do; so the Prophet ascribes here to God the character of a chief sovereign, who inquires respecting all the affairs of men. It is indeed certain, that God receives no information from angels, for nothing is hid from him: no, all things were fully known to him before he created angels. God, therefore, needs no such helps in order to know what is going on from the rising to the setting sun; but such a mode of speaking often occurs in scripture; and it is a common thing, that God assumes the character of man in order that he may more familiarly instruct us. Let us then especially bear in mind, that the riders who appeared to the Prophet were angels, who are ever ready to serve God. And they were sent here and there, not that they might declare to God anything unknown to him, but that we may believe that God cares for human affairs; and that though angels appear not to us they are always engaged, and survey the world, so that nothing is done without the knowledge and will of God. This is one thing. The Prophet says also, that the vision was given him in the night: he refers no doubt to what actually took place, and also to the manner in which he was taught; for though the vision was not given in vain, yet God meant that it should not be plain, in order that he might give by little and little a glimpse of hope to the Jews. As then God did not intend to exhibit in full light what he afterwards in due time taught them, the vision appeared in the night. And to the same purpose is what he says respecting the angels, that they were in a dark or deep place, and that they were among the myrtles. For to consider what is here said allegorically seems to me frivolous. I will, therefore, not discuss here the nature of myrtles: but as we know that the trees are dark and afford a thick shade, God intended, I have no doubt, by the sight of them, to produce an effect on the Prophet's mind, so that he might understand that the prophecy was yet obscure, and that the time for a plain and clear revelation was not come. There were then horsemen among the myrtles, that is, under these dark and shady trees; and also in a deep place and in a thick shade. We see how aptly these things correspond. Some think that by their colors is designated the state of the people, being that of sorrow and of joy; for though quietness in part was restored to the people, yet much darkness remained and much perplexity in their affairs: but as this idea is probable, I do not reject it, provided we retain what I have stated, that the obscurity of the Prophecy is noted by the deep valley and the myrtles. There was one more eminent than the rest, and in this there is nothing unusual; for when God sends forth a company of angels, he gives the lead to some one: and this is the reason why one is described here as more illustrious than all the others. If we regard this angel to be Christ, the idea is consistent with the common usage of Scripture; for Christ, we know, being the head of angels, ever exercises such dominion over them, that in obeying God they do nothing but under his authority. It may be then that one angel assumed here a pre-eminence over the rest, that the Prophet might think of the Redeemer, who exercises power over angels and the whole Church. With regard to the different colors the Prophet no doubt understood that they designated the offices allotted to angels, as some convey God's benefits, and others come armed with scourges and swords. For what was the design of the vision in which some riders appeared on white horses, some on red, and some on bay, (or, on those of a mixed color, which is more probable,) except that God intended to show that he sent angels, not only that they might survey the state of things, but that they might also come to chastise men, or to be ministers of his benefits? Besides, it was God's purpose, as I have already hinted, to make it known, that nothing is carried on in this world but what is known by angels, who are his emissaries and agents. They said that the whole earth was then quiet, that is, the countries bordering on Judea, or the oriental regions. Hence a greater confidence might be entertained by the Jews, for with the prayer of the angel is connected a complaint -- "God of hosts, what is thy purpose?" that is, "Is it your will that all others should enjoy quietness and peace, while enemies are continually hostile and troublesome to your people? Is it right that your Church should be ever miserably distressed, while heathens, who have no care for religion, should be so bountifully favored by you? Is it not better that the memory of your name should be extinguished, and that all worship should fall to the ground, than that so unjust a reward should be returned to your servants?" We now see the design of the vision, even that the Jews might be assured that the distresses which they endured would not be perpetual. How so? Because God slept not in heaven, but had his runners; and further, since his will was that all nations should be tranquil, he would no doubt have at length a regard for his own people, so as to deliver them from their troubles. Though then the vision is obscure, yet its design is not doubtful. Besides, if we are content with what is moderate, there will be found here nothing so perplexing but that we may easily learn at least the import of the Prophecy. But the curiosity of those interpreters has done much harm, who by examining every single syllable have advanced many puerile things. There is therefore nothing better than to attend to the design of the Prophet, and then to regard the circumstances of the time, and thirdly, to follow the analogy between the signs and things signified. I have said that angels are here introduced, because it would be difficult for us to ascend to the highest glory of God. God, we know, is not constrained by necessity to employ angels as ministers to execute his judgments, to punish men, or to confer benefits: for God himself is sufficient for all these things. Why then does he employ angels and make use of their ministration, if it be superfluous? The obvious answer is this -- as we are prone to unbelief, we ever tremble in dangers, except we know that God is prepared with many forces to help us in time of need. When it is said in Psalm 24 that angels encamp around those who fear God, is it not a much more effectual relief than if it had been simply said that God is our citadel? It is indeed said in many places that God is an unassailable fortress; but as many still continue to doubt when they hear that there is a sufficient defense for them in God, he consults now their weakness, and adds, "I come with a great host; I am not alone your helper, but there is a great army ready at my bidding. Whenever then it may please me a troop of angels, yea, many myriads shall assemble together." When therefore God thus speaks, it is a mode of teaching suitable to the capacities of men. So now, when Zechariah sees many runners, who have been sent by God to perambulate and to survey the earth, it may with greater certainty be learnt that nothing is carried on without design or by chance in the world, but that all things come before God, and that the manner in which all things occur is set forth by the angels. In the same way is the representation given in the first chapter of Job (Job 1:1) All the sons of God, that is, angels, came before his throne; and also among them Satan came; for though he does not willingly obey God, yet while he perambulates the earth, he at the same time executes God's judgments, though unwillingly. We now then see the reason why God did not himself appear, and testified to the Prophet, that whatever took place among the nations was known to him; but he shows that his runners rode swiftly through the whole earth, and returned afterwards to the heavenly tribunal, and proved that they had carefully performed their office. Now the Prophet says, that he had this vision in the eleventh month, called Sebat, and on the twenty-fourth day of the month; that is, in the third month after his first Prophecy. He had in the eighth month sharply reproved the Jews: now a consolation is added, lest they should despair, but know that they were still the objects of God's care. And possibly the reproof referred to had been effectual; nay, it is probable, that the Prophet did not labor in vain in exhorting the Jews to true and sincere repentance. When therefore they had given some evidence of religion, we see that God afterwards treated them more kindly, and set before them the hope of a future deliverance. With regard to the night time, it is of importance to observe, that though God does not always set forth with full clearness his predictions, they are not yet without instruction, provided we be attentive, and provided also we suffer ourselves, while in darkness, to be ruled by the spirit of knowledge. By whatever different means then God may teach his faithful people, he always teaches them something useful, provided they murmur not when any thing is for a time obscure, but wait for the day of full revelation. And this is the design of Paul's admonition, "If you think otherwise, this also will God reveal to you." Let us then know that God's manner of teaching is not always the same, but that his teaching is always profitable, provided the faithful retain due moderation and sobriety, and suffer themselves to be guided step by step by God. This observation is to be applied to the whole verse, when it is said, that the horses and the horsemen stood under the myrtles, and also in a low place. And, then, as to the various colors of the horses, it ought not to be deemed strange, that God should thus allot different offices to angels; for he does not always punish us by the ministry of Satan. He has celestial angels, when it pleases him, as executioners of his vengeance; and he sometimes employs devils for this purpose. However this may be, it is in his power to delegate angels as ministers of his kindness, or to send them to execute his vengeance, so that they appear in red color, or in some other. In conclusion, it ought also to be borne in mind, that angels do stand before the tribunal of God, after having diligently perambulated the earth, not after the manner of men: for it would be gross and puerile to imagine angels sitting on horses, inasmuch as they are spirits who are confined to no certain place; but as we cannot understand, according to our capacities, the celestial mysteries of God, it is necessary that such representations should be set before our eyes. however this may be, it ought to remain a fixed principle, that angels are always employed, for they survey the earth, that nothing may be done or carried on without design; and they are also

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sent with power and authority, so that they are, as it were, the hand of God: and at one time they execute his judgments, inflict punishments, as it has been said; and at another they come with blessings from God. This then is the meaning as to the horsemen. I cannot proceed farther: the rest I shall defer. Prayer Grant, Almighty God, that since we live here as in thick darkness, and are also surrounded with so much darkness of ignorance, that we often entertain doubts as to your providence, and think ourselves forsaken by you whenever you do not immediately help us, -- O grant, that with our minds raised above, we may contemplate those things which you had once revealed to your servant Zechariah, and not doubt, but you look on us also and commands your angels to take care of us, and to raise us up in their hands, and to guide us in all our ways, yea, in all the crooked windings of this life, so that we may learn to commit ourselves to be wholly ruled by you, and thus suffer ourselves to be drawn and turned here and there in the world, so as still to follow the way which you has pointed out to us, and to proceed straight towards the mark which you has been pleased to set before us, until we shall at length be gathered into that eternal rest, which has been obtained for us by the blood of your only-begotten Son. -- Amen. Lecture One Hundred and Thirty-sixth Zechariah 1:12 12. Then the angel of the Lord answered and said, O Lord of hosts, how long wilt you not have mercy on Jerusalem and on the cities of Judah, against which you have had indignation these threescore and ten years? The Prophet now shows that the angel who was his guide and teacher, became even a suppliant before God in behalf of the welfare of the Church. Hence the probable opinion is, that this angel was Christ the Mediator. For they who say that it was the Holy Spirit, who forms prayers in our hearts, seem to depart very far from the meaning of the Prophet: and it is nothing new, that Christ should exercise care over his Church. But if this view be disapproved, we may take any one of the angels to be meant. It is certain that it is enjoined them all to minister to the salvation of the faithful, according to what the Apostle says in the first chapter of the Hebrews 1:1; and indeed the whole Scripture is full of evidences, which prove that angels are guardians to the godly, and watch over them; for the Lord, for whose service they are ever ready, thus employs them: and in this we also see the singular love of God towards us; for he employs his angels especially for this purpose, that he might show that our salvation is greatly valued by him. There is then nothing wrong, if we say that any one of the angels prayed for the Church. But absurdly, and very foolishly do the Papists hence conclude, that dead saints are our advocates before God, or that they pray for us; for we never read that it is an office committed to the dead to intercede for us; nay, the duties of love, we know, are confined to the present life. When, therefore, the faithful remove from this world, having finished their course, they enter on a blessed life. Though then the case is different, yet the Papists foolishly pass from angels to the dead: for as it has been stated, the case of the faithful has been committed to angels, and they ever watch over the whole body, and over every member of it. It is then nothing strange that they offer prayers for the faithful; but it does not hence follow, that angels are to be invoked by us. Why does Scripture testify, that angels supplicate God for us? Is it that each of us may flee to them? By no means; but that being assured of God's paternal love, we may entertain more hope and confidence; yea, that we may courageously fight, being certain of victory, since celestial hosts contend for us, according to what appears from many examples. For when the servant of Elisha saw not the chariots flying in the air, he became almost lost in despair; but his despair was instantly removed, when he saw so many angels ready at hand for help, (2 Kings 6:17;) so whenever God declares that angels are ministers for our safety, he means to animate our faith; at the same time he does not send us to angels; but this one thing is sufficient for us, that when God is propitious to us, all the angels have a care for our salvation. And we must further notice what is said by Christ, "hereafter you shall see angels ascending and descending," (John 1:51) which means, that when we are joined to the head, there will thence proceed a sacred union between us and angels; for Christ, we know, is equally Lord over all. When, therefore, we are united to the body of Christ, it is certain that angels are united to us, but only through Christ. All this favor then depends on the one true Mediator. Far then is it from being the case, that Scripture represents angels as patrons to whom we may pray. The meaning then is what we have stated, when Zechariah says, that the angel thus prayed, O Jehovah of hosts, how long wilt thou not have mercy on Jerusalem and the cities of Judah? The angel seems in this place to have indirectly blamed God for having too much delayed to bring help to his Church: but this mode of speaking, we know, frequently occurs in the prayers of the saints; they in a manner charged God with delay, that is, according to the perception of their flesh. But this is not inconsistent with the obedience of faith, since the faithful submit at length to the counsel of God. Hence, however familiarly they may often expostulate with God, when he seems to delay and to withhold his aid, they yet restrain themselves, and at length feel assured that what God has appointed is best. But they thus pour forth their cares and their sorrows into the bosom of God, in order to disburden themselves. The angel now adopts this form when he says, "How long will you not show mercy?" It is not however the complaint of unreasonable fervor, as that of the ungodly, who in praying accuse God, rage against him, and quarrel with his judgments. The angel then was not moved by any turbulent feeling, nor were the saints, when they adopted this mode of praying; but they did what God allows us all to do; they thus disburndened their cares and sorrows. We ought at the same time to notice the special import of the words, "how long," d-mty, od-mati? The angel indeed afterwards explains himself, when he expressly mentions the term of seventy years. It was not then without design, or through a strong impulse of feeling, that the angel said, How long? But he had regard to a memorable prophecy, which was in the mouth of all the godly; for God had fixed seventy years for the exile of the people. Since the people knew that a time had been predetermined by God, he does not here supplicate God according to his own will, but only alleges the promise itself: and it is an usual thing with the saints to plead before God what he has promised to them. What indeed can better sustain our hope? And what can give us a greater encouragement in praying, than when we plead with God according to his promises? For God will have our prayers to be founded first on his gratuitous goodness, and then on the constancy of his faithfulness and truth. When therefore they thus address God, "O Lord, you are true, and you hast promised this to us; relying on your word, we dare ask what otherwise we could not," -- they certainly do not exceed the limits as though they prescribed to God a law, but anxiously seek to obtain what had been freely offered. We have seen that the angel does not here complain of delay, but that he founded his plea on that remarkable prophecy, in which God had fixed the term of seventy years for his people. The angel seems in this place to have indirectly blamed God for having too much delayed to bring help to his Church: but this mode of speaking, we know, frequently occurs in the prayers of the saints; they in a manner charged God with delay, that is, according to the perception of their flesh. But this is not inconsistent with the obedience of faith, since the faithful submit at length to the counsel of God. Hence, however familiarly they may often expostulate with God, when he seems to delay and to withhold his aid, they yet restrain themselves, and at length feel assured that what God has appointed is best. But they thus pour forth their cares and their sorrows into the bosom of God, in order to disburden themselves. The angel now adopts this form when he says, "How long will you not show mercy?" It is not however the complaint of unreasonable fervor, as that of the ungodly, who in praying accuse God, rage against him, and quarrel with his judgments. The angel then was not moved by any turbulent feeling, nor were the saints, when they adopted this mode of praying; but they did what God allows us all to do; they thus disburdened their cares and sorrows. I have said, that it is more suitable to the passage to say, that the cities had been despised by God: but if any prefers the other view, I will not contend; yet whosoever will minutely consider the intention of the Prophet, will, I think, readily assent to the idea, that the cities had been despised or rejected by God, because he gave them no sign of his mercy. It now follows -Zechariah 1:13 13. And the Lord answered the angel that talked with me with good words and comfortable words. The Prophet shows here, that though God did not immediately on the first day stretch forth his hand to the miserable Jews, he was yet propitious to them. But we must notice, that God speaks only, and does not yet manifest his power. The Prophet's design must be here observed; for first he reminds the faithful that there was no reason for them to despair, or to be cast down with sorrow; for celestial angels prayed to God for them, and pleaded for their salvation. This is one thing. But a greater and fuller confirmation is added; for God testifies that he is ready to deliver the Jews, though he does not declare this immediately at first. And here we may remark, that it ought to be sufficient to sustain our hope and patience, when God testifies and affirms that he favors us, and that our salvation is dear to him, however miserable our condition may apparently be. God might indeed have immediately given a real proof to the Jews that the time had come to restore them to full prosperity: this he did not, but only made a promise. He gave words only: but his purpose was, by an actual trial, to prove the patience and obedience of his people, when he said that he had not forgotten his covenant, on which depended all the promises previously made.

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But the Prophet seems to allude to a prophecy of Isaiah in the fortieth chapter, "Comfort you my people, says your God." Isaiah 40:1. The Prophets had been for a long time silent: it was indeed right that the Jews should remain long struggling, as they had for so many years hardened themselves against all threatening, and even despised all God's judgments, according to what is said by Isaiah, "Let us eat and drink, tomorrow we shall die.”(Isaiah 22:13.) As then the obstinacy of the people had been so great, it was proper that they should long mourn without comfort. But Isaiah says, that the time would come when God would command his servants to comfort his people again as in former times. Zechariah says now, that God spoke consoling words. We hence learn, that the desires of the godly and the prayer of the angel had been heard; for redemption was now nigh at hand, according to what is said in the hundred and second Psalm, "It is time for you, O God, to have mercy on Sion, for its time is come;" that is, "The seventy years are completed, which it has pleased you to assign for our exile." It now follows -Zechariah 1:14 14. So the angel that communed with me said unto me, Cry you, saying, Thus says the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. Zechariah now mentions the chief consolation to which he had referred; for it would not have been sufficient to say in general, and in a few words without explanation, that God gave a kind answer to the angel. For we know how strong were those temptations with which the faithful had to struggle. It was then needful for them to be furnished, not with light weapons, in so arduous a contest. This is the reason why Zechariah more fully expressed the words by which God then strengthened the faith of his people. He says that the angel had spoken; and he thus intimates that the consolation was not given privately to the angel that he might keep it in his own bosom, but convey it to the whole people. This was not then a secret consolation but what the Lord intended to be proclaimed by his Prophets, according to what is said by Isaiah in the passage to which we have already referred -- "Comfort you, comfort you my people says your God." What God says, that he was moved with great zeal for Jerusalem and Sion, is according to the common language of Scripture. For as God cannot otherwise sufficiently express the ineffable favor which he has towards his elect he is pleased to adopt this similitude, that he undertakes the defense of his people according to what is done by a husband who fights with the greatest zeal for his own wife. This is the reason why he says that he was zealous for Jerusalem. And we ought especially to notice this mode of speaking, that we may not think that God is indifferent when he delays and defers his aid: for as we are hasty in our wishes so we would have God to be precipitant in the same manner; and we impute to him indifference when he does not hasten according to our desires. These doubts God checks when he testifies that he is zealous: for he intimates that his slowness did not proceed from neglect or because he despised or disregarded them; but that there was another reason why he held them in suspense. We may therefore be fully persuaded that even when God withholds his aid he is not otherwise affected towards us than the best of fathers towards his own children; and further that the signs of his love do not appear because it is not always expedient for us to be delivered soon from our troubles. Let this then be our shield against all hasty desires, so that we may not indulge our too ardent wishes, or think that our salvation is neglected by God, when he hides himself for a time and does not immediately stretch forth his hand to help us. It follows -Zechariah 1:15 15. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. God here obviates the doubt which might have easily crept into the minds of the godly. "Why should he then give up the miserable Jews to the will of the Gentiles, and suffer these heathens at the same time to be in a quiet state and to enjoy their pleasures?" This indeed at the first view seemed very strange: if God had such a zeal towards Jerusalem, why did he not give some token at least of his favor? He therefore gives this answer, -- That though the condition of the Gentiles was now better, there was yet no reason for the Jews to be discontented in their troubles, because they were to look forward to the end that was to come. It must further be noticed, that God speaks only here, and is not going forth prepared to execute his vengeance: and it is a real and just trial of faith, when God bids us to depend on his word. The manner of speaking, used here deserves notice, God was angry with the quiet nations. It is not a superfluous repetition, when it is said, that the nations were quiet. Some render the word wealthy, but not so suitably; for as we have said before, the angel complained that while the whole world was tranquil, God severely chastised his Church alone. God then does here anticipate a temptation which would have otherwise distressed and even wholly disheartened the faithful; and he in effect says, "It is indeed true that the Gentiles all around are quiet, that there are no calamities, that there is no enemy, and that they are subject to no evils: this is no doubt true; but as I am angry, their happiness, while I am opposed to and displeased with them, is a curse." God, then, does here elevate the thoughts of the godly, that they might know that happiness is to be found in his favor alone, and that whenever he is angry or displeased, though men may think themselves happy, and flatter themselves and exult in their condition, they are yet in a most miserable state; for all happiness is ruinous which does not flow from the fountain of God's gratuitous love; in short, when God is not our Father, the more we abound in all kinds of blessings, the deeper we sink in all kinds of miseries. This then is the meaning, when God says that he was angry with the quiet nations. What, then, is the application of this doctrine? That it behaved the Jews, though their condition was very hard according to the perception of men, to have yet acquiesced in the love of God, for they knew that he was their Father, and also, that though they saw their enemies happy, they were yet to regard it no otherwise than a cursed happiness. So also in the thirty-seventh Psalm, the faithful are bid not to envy the unbelieving, while they saw them flourishing in wealth and rolling in pleasures; for it behaved them to regard their end. Let us hence learn to raise up our thoughts to the contemplation of God's hidden love, when he deals severely with us, and to be satisfied with his word, as we have there an indubitable evidence of his favor: nor let us envy our enemies and the wicked, however the whole world may applaud them, and they themselves luxuriate in their blessings, for we know that God is adverse to them. A reason also follows, Because God was a little angry, and they helped forward the evil; that is, they exceeded moderation. The meaning is, that the reward of cruelty would be repaid to all the enemies of the Church, because they had exercised immoderate severity, when it was God's purpose to chastise his children in a gentle and paternal manner. It may be here first asked, How is it that God declares that he had been a little angry with his people, since his judgment, as pronounced by his servants, was most severe? "Whosoever shall escape the famine, shall fall by the sword; whosoever shall escape the sword, shall fall among wild beasts." (Ezekiel 14:14) And in many other places he declares the same, that there would be no hope of pardon to the people, but that they were all to perish; that is, the whole body: "Though Noah, Daniel, and Job," he says, "were in this city, they shall deliver only their lives; but I will not hear their prayers for this irreclaimable people." But the particle little, mt, mot, must be applied to the elect: for though God in his dreadful vengeance consumed almost the whole people, yet a remnant, as we know, was preserved. This is the reason why God says, that he was but little angry with his people; for he speaks not of the reprobate and of that impure mass from which he purposed to cleanse his own house; but he has respect to his covenant. We now perceive for what purpose Zechariah says, that God was but moderately angry with his people. But another difficulty meets us -- In what sense did the nations help on the evil? For it hence follows, that the heathens were not restrained from raging immoderately and at their pleasure. And this place has been also laid hold of by that miscreant, who has been lately writing against God's providence, holding that the wicked become wanton by means of God's hand and power, and are not thereby restrained. But this is extremely foolish; for the Prophet here does not regard what the nations were able to do or had done; but, on the contrary, he speaks of their cruelty, that they thought that there ought to have been no end until the memory of that people had been obliterated. And this is the reason why Isaiah says, "Thou hast not seen her end." He therefore upbraids the unbelieving, that they did not calculate rightly as to the end of the Church; for the unbelieving furiously attempted to destroy it, as though that promise could be made void, "My mercy I will not take away." Since the unbelieving did not see her end, because it was the Lord's will ever to preserve some remnant among his chosen people, the Prophet says, that they helped forward the evil. We now then perceive the intention of the Prophet, and see that the object is no other but to sustain the hope of the faithful, until what they heard from the mouth of God really took place. Let us proceed Zechariah 1:16 16. Therefore thus says the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, says the Lord of hosts, and a line shall be stretched forth upon Jerusalem. This is a confirmation of the last prophecy, -- that God purposed to put an end to his chastisement, as it is said by Isaiah, "They have received at Jehovah's hand double for all their sins." For in these words God reminds us that he was satisfied with the punishment he had inflicted on his people, like a father, who thinks that he had been sufficiently severe and rigid in punishing his son. So now, Thus says Jehovah, I have returned to Jerusalem in mercies: for it was necessary to give the people

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the hope of pardon and reconciliation, that they might look forward with confidence. Hypocrites very quickly raise up their crests as soon as a kind word is addressed to them; but the faithful, being conscious of what is wrong, and having their sins before their eyes, do not so easily take courage; nor can they do so, until they are convinced that their sins are buried, and that they themselves are freed from guilt. Hence the Prophet says, that God had turned to Jerusalem, that the Jews might know that the punishment with which God had visited them was to be only for a time. But in the meantime he exhorts them to humility: for the people could not from this prophecy entertain any hope, except they duly considered that they had suffered justly, because they had provoked God's wrath. Hence the Prophet reminds them that what they had hitherto endured was to be imputed to their sins; but that God yet intended to treat them in a paternal manner; for, as I have already stated, he had promised that his mercy towards his elect and faithful would be perpetual. Hence he says, that he had returned in mercies to Jerusalem He then adds, My house shall be built in it; and over Jerusalem shall a line be stretched forth. Line, qvh, kue, is to be taken for a perpendicular line, as in Isaiah 28:17, and in other places. There is here an addition of h, he, for as it has been elsewhere said, the language had become somewhat degenerated. The import of the whole is, that there was a hope of the temple and of the city being built, because God had returned into favor with the people. There are then two things to be noticed, -- that God was now pacified towards Jerusalem, -- and that the fruit of reconciliation would be the building of the temple, the establishment of divine worship and of the dignity of the kingdom. The Prophet teaches us at the same time, that the building of the temple was not to be expected but as an instance of God's gratuitous favor, so that the Jews might know that every hope would have been cut off, had not God been pleased to abolish their guilt. This doctrine ought also to be extended to the state of the Church at all times: for whence comes it that the Church remains safe in the world? Nay, how is it that it sometimes increases, except that God indulges us according to his infinite goodness? For we cease not daily to provoke him, and deserve to be wholly exterminated from the world. There would then be no Church, were not God to preserve it in a wonderful manner through his goodness and mercies, and also to restore it when it seems to have wholly fallen. He at length adds -Zechariah 1:17 17. Cry yet, saying, Thus says the LORD of hosts; My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem. I cannot finish today. Prayer Grant, Almighty God, that though we are continually tossed here and there by various trials, and Satan ceases not to shake our faith, -- O grant, that we may yet stand firm on the promise that you has once given us, and which you have also confirmed through your only-begotten Son, even that you will ever be propitious and reconcilable to us, so that we may not despair in our greatest troubles, but relying on thy goodness may utter our groans to thee, until the ripened time of our deliverance shall come: nor let us in the meantime envy the evanescent happiness of your enemies; but patiently wait, while you show that the chief object of desire is to have you propitious to us, and that accursed is every good thing which the ungodly receive while they provoke you and make you angry, until Christ shall at length reveal to us the real happiness and glory of your Church, when he shall appear at the last day for our salvation -- Amen. Lecture One Hundred and Thirty-seventh I was not able in my last lecture fully to explain the verse in which the Prophet says that he was commanded by the angel to cry again, that God had returned to Jerusalem in mercies. The design of the words is this, -- that though it was difficult to believe the restoration of Jerusalem, it was yet to be fully expected, for the Lord had so appointed. But he enlarges on what I have before stated; for the blessing of God is extended to the cities of Judah, though an express mention is made only of Jerusalem. Yet cities, he says, shall wear out through abundance of blessings; for so I think the verb tphvtsnh, tephutzne, is to be taken, as futs means to spread, and also to wear out, and to break. Some elicit a forced meaning, that cities would spread themselves; others, that they would be separated, that is, that security would be so great, that cities, though distant from one another, would be in no danger or fear. But the meaning of the Prophet is clear, unless we designedly pervert it in a matter so manifest and easy. The cities, he says, shall be worn out or wearied through abundance of blessings, or as we say, elles seront entassees; for where there is a great heap, there is crushing. He therefore says, that so great and so full would be the abundance of all things, that the corn would press down itself, and that the vessels would hardly contain the vintage. We now perceive what the Prophet means, -- that Jerusalem would yet be made complete, and also that other cities would be filled with all good things, because God would extend his favor to the whole people. He then adds, Comfort Zion will yet Jehovah, and he will yet choose Jerusalem. The particle phvph, oud, yet, is repeated; for the suspension of favor, of which we have before spoken, might have somewhat prevented the faithful from realising the promise. As then God's favor was for a time hid, the angel declares, that such would be the change, that God's goodness and love towards his chosen people would again shine forth as in former days. As to the word "chosen," it must be observed, that it is applied, not in its strict sense, to the effect or the evidence of election; for God had chosen before the creation of the world whom he had designed to be his own. But he is said to choose whom he receives into favor, because their adoption seems obliterated in the eyes of men, when there appears no evidence of his paternal favor. As for instance, whenever we read that God had repudiated his own people, it is certain, as Paul says, that the calling of God is without repentance, (Romans 11:29:) nor does he declare this only of the secret election of each, but also of that general election, by which God had set apart the race of Abraham from the rest of the nations. At the same time many of Abraham's children were reprobates, as he instances in the case of Esau and of others: yet the election of God was unchangeable; and hence it was that there remained still some hope as to that people, that God would at length gather to himself a Church from the Jews as well as from the Gentiles so that those who were then separated might be hereafter united together. Since then the calling of God is without repentance, amet meletos, how is it that the Lord is often said to choose, and is also said to reject his chosen? These expressions refer to the outward appearance of things. God therefore will secure his own election to the end; but as we cannot otherwise perceive but that we are rejected by God when he turns away his face from us, he is said to choose again those whom he has repudiated, that is, when he really and by a clear evidence proves that he has not forgotten their first adoption, but that he continues unchangeable in his purpose. We now then understand what the Prophet means. I have more fully dwelt on this point, because it is necessary to understand this great truth, -- that whatever blessings God confers on his own people proceed from eternal election, that this is a perpetual fountain, and yet that election is catachrestically applied to its evidences or effects, as also rejection is to be taken in the same sense for outward punishment, which seems at the first view to be an evidence of rejection, though it be not really so. Let us now proceed Zechariah 1:18-21 18. Then lifted I up mine eyes, and saw, and behold four horns. 19. And I said unto the angel that talked with me, What are these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem. 20. And the LORD showed me four carpenters. 21. Then said I, What come these to do? And he spoke, saying, These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it. Now follows another vision, by which God confirms what he had before testified to his Prophet. He then says, that though enemies should on every side rise up against the Church and cause it many troubles, there was yet a remedy in God's hand, as he would break in pieces all horns by his hammers. He compares the Gentiles, who had been hostile to the Jews, to horns; and he afterwards compares to workmen the other enemies, whose hand and labor God would use for the purpose of breaking down the efforts of all those who would be troublesome to the Church. The import of the whole then is, -- that though the Church would not be exempt and free from troubles, and those many, yet God would have in his hand those remedies by which he would check all the assaults of the wicked, however impetuously and violently they may rage against his miserable Church. But let us see in the first place why the Prophet mentions four horns. The Jews refer to the Assyrians and the Babylonians, to the Persian, the Grecians, and the Romans; because we find in other places, and Daniel especially shows very clearly, (Daniel 2:32,) that there were to be four principal monarchies, by which God intended to give clear and memorable examples of his judgments. But the Prophet, I have no doubt, speaks here of the Moabites and of the Syrians, and of other nations, as well as of the Assyrians or Chaldees. They are then mistaken, as I think, who suppose that these four monarchies are intended here: but Zechariah says that they

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were four horns, because they arose from the four quarters of the world; for we know that the Jews were not harassed only on one side, but on the east and the west, on the north and the south. Since then enemies on every side joined their strength and their forces against the Jews, so that there was a cause for trembling from the four quarters of the world, that is, from all places around them, the Prophet says, that they had been scattered by four horns This view, however, seems still frigid, because it was not necessary for the Prophet to state what was well known to all: but God intended to show that the nations which had been inimical and hostile to the Jews, had done nothing but through his hidden impulse, in order that the Jews might understand that these were so many scourges by which he purposed to chastise them. But we must join the latter part, -- that God showed also to the Prophet four smiths, for these two visions are connected together Whosoever then takes only the first part, acts very absurdly, for the meaning of the prophecy will not be thus evident. If then we would not mutilate what is connected, we must not separate what is added respecting the four smiths. Inasmuch then as the Jews had been on every side oppressed, God shows that he has remedies enough, and even from various quarters. The Prophet had seen four horns; he now sees four smiths, that is, he is made to know that God can immediately find means to check all disorders and tumults; for he can beat as it were on an anvil these horns, and break in pieces those which had previously scattered the Jews. The same view then is to be taken of the number four as in the former instance: for as the Chaldeans had raged against the Jews, so the Lord shows that he had enemies ready at hand, as he had already in part made it evident; for how was it that the Persian and Medes had so suddenly taken possession of Babylon, had they not been workmen whom God had employed to strike down the Babylonian horn? And whence was it that the Syrians, the Egyptians, and other nations had been made prostrate? It was because they were horns. But the Lord broke down the ferocity of so many nations by his many workmen, for he employed these as though they were hired and ready to do his service. We now apprehend the real object of the Prophet. But though the Prophet intended by this prophecy to encourage and animate to patience his own nation, as the Spirit of God had given him this office; yet there is here set before us by the Lord as in a mirror, the real condition of the Church at this day. Let us not then wonder if the world rage on every side against the Church and if storms and tempests arise from the east as well as from the west: nor is it a new thing that many enemies from various parts unite together; and that God's Church should thus have to bear many assaults. This is one thing. In the meantime let this be our consolation, -- that God has many smiths at hand. Very apposite is the Prophet's metaphor; for the hardiness of the horns was formidable LO the Jews; but the Prophet intimates that there is hardness in the hammers, capable of breaking in pieces all horns. God then, though we may be struck by our enemies, will find smiths to break them in pieces; and this indeed is what we have found by experience. How comes it, that the small number of those who purely worship God continue to exist, notwithstanding the rage of enemies, and in spite of so many consultations and devices? For what do all monarchies desire more, or with greater avidity, than to extinguish the memory of the gospel? If then we enquire, what is the condition of the whole world at this day, we shall find that there is hardly a city or a people, or a monarch, or even one of the least princes, whose race is not exhibited against the Church. How then comes it, that they do not put forth their strength and demolish the Church, which by one breath might a hundred times fall to the ground? How is this, except that God by his handlers breaks the horns, and that by means of smiths? And who are these smiths? They are also horns; for they all wish to destroy as much as they can the Church; but God does not permit them; on the contrary he excites them to mutual wars to destroy one another. Though then all these are horns, ready to assault the Church, and though it appears evident from the comparison that they are as it were furious and vicious bulls, and as much as they can unite together to scatter the Church, yet God gives hammers to two or three of them, and bids them to check the ferocity of their associates. While all these are intent on striking and dispersing the Church by their horns, the Lord calls them to a different work, and as I have said, bids them to be smiths that they may strike and break in pieces these horns, even their associates, with whom they had previously wickedly conspired. And it is certainly a wonderful instance of God's providence, that amidst so violent and turbulent commotions the Church should take breath, though under the cross; for except these hammers had broken the horns, we must have been pierced through, not only a hundred but a thousand times, and had been dashed into fragments. But God has turned aside their strokes and assaults by his hammers, and, as I have said, has employed his enemies for this purpose. We now then see that this prophecy was not only useful in the age of Zechariah, but that it has been so in all ages, and that it ought not to be confined to the ancient people, but extended to the whole body of the Church. But the Prophet, by saying that he asked the angel, sets before us an example of a truly teachable disposition. Though the Lord then may not immediately explain to us his messages, there is yet no reason for us in disdain to reject what is obscure, as we see to be done by many in our day; for when any thing seems ambiguous to them, they immediately reject it, and also complain that God's word is extremely difficult; and such blasphemies are uttered by many at this day. But the Prophet, though perplexed, did not yet morosely reject what God had showed; on the contrary, he asked the angels. Though the angels are not nigh us, or at least do not appear to us in a visible form, yet God can by other means afford us help when there is any perplexity in his word: he promises to give us the spirit of understanding and wisdom, whenever there is need; and we also know that the preaching of the word and the sacraments are helps to lead us to himself. If then we neglect not these helps which God affords us, and especially if we ask him to guide us by his Spirit, there will certainly be nothing obscure or intricate in the prophecies, which he will not, as far as it is necessary, make known to us. He does not indeed give the Spirit in an equal degree to all; but we ought to feel assured, that though prophecies may be obscure, there will yet be a sure profit derived, if we be teachable and submissive to God; for we find that Zechariah was not deprived of his request, as the angel gave him an immediate answer. It must also be observed, that in one place he calls him Jehovah, and in another angel; and indeed he speaks thus indiscriminately of one and the same person. It hence follows that God appeared among the angels. But we must remember what I have already said, that this chief angel was the Mediator and the Head of the Church; and the same is Jehovah, for Christ, as we know, is God manifested in the flesh. There is then no wonder that the Prophet should indiscriminately call him angel and Jehovah, he being the Mediator of the Church, and also God. He is God, being of the same essence with the Father; and Mediator, having already undertaken his Mediatorial office, though not then clothed in our flesh, so as to become our brother; for the Church could not exist, nor be united to her God without a head. We hence see that Christ, as to his eternal essence, is said to be God, and that he is called an angel on account of his office, that is, of a Mediator. The meaning is now evident: God declares that the horns were those which dispersed or scattered Judah as well as Jerusalem, and the kingdom of Israel: but that he had as many smiths, who would by force and by hammers, shatter these horns in pieces, though for a time they would greatly harass the Church. It must be also noticed that horn is to be taken differently when the number is changed: the Gentiles are called horns in the plural number to show their hardness or their strength; and they are then said to lift up their horn in the singular number to show that they ferociously exerted all their power to lay prostrate or to scatter the people of God. Then follows -Chapter 2. Zechariah 2:1-4 1. I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. 2. Then said I, Where are you going? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof. 3. And, behold, the angel that talked with me went forth, and another angel went out to meet him, 4. And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: Added now is another vision for the same end; not that the former was difficult to be understood, but because there was need of confirmation in a state of things so disturbed; for though the return of the people was no common evidence of the goodness and favor of God yet as Jerusalem was not flourishing as formerly, as the temple was like a cottage as there was no form of a kingdom and no grandeur, it was difficult to believe what had been already exhibited. This is the reason why God confirms by many proofs the same thing; for we know how difficult the contest is, owing to the infirmity of the flesh, when grievous and sharp trials assail us. Hence Zechariah says, that he saw in the hand of a man a measuring line. He calls him a man, who appeared in the form of man; and it is well known, and a common thing, that angels are called men. For though they put on a human form only for a time, yet as it was the Lord's will that they should be seen in that form, they are called men, though with no propriety. If it be asked, whether angels did really put on human nature? The obvious answer is, that they never, strictly speaking, became really men. But we know that God treats us as children; and there is the same reason for the expression as for the thing itself. How was it that angels appeared in human form? Even that their access to men might be easier. Hence God calls them men as in this place. Zechariah then says, that an angel appeared to him in the form of a man, having in his hand a measuring line.

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He then asks him where he was going; the answer given is, to measure Jerusalem, to see what was its breadth and its length. The design of the prophecy is then stated, Behold, inhabited shall be Jerusalem throughout all its villages, as it could not contain within its walls so large a multitude of men. God then would so increase his people, that they could not be contained within its walls, but that the limits of the Church would be spacious. Inhabited then shall be Jerusalem throughout all its villages, that is, through the whole country around. This is the meaning. We now see the design of the Holy Spirit. As a small portion only had returned from exile, the faithful might have become disheartened when they found that the restoration of the Church was very far from being so splendid as what had been so often predicted and promised. It was therefore necessary that they should be encouraged, in order that they might patiently wait while God was performing by degrees, and step by step, what he had testified. That they might not then confine God's favor to a short period, or to a few days, the Prophet says here, that the measure of Jerusalem was different in the sight of God from what it was in the sight of men. With regard to the "line", it was according to the ancient custom; for we know that they did not then use a ten foot pole or some such measure, but a line. The Prophet, by saying that he raised up his eyes and saw this man, reminds us that Jerusalem was to be regarded prospectively: for they could hardly be induced then to build the city as a small and obscure town. We hence see that a difference is to be here noticed between the external aspect of Jerusalem, such as it was then, and its future condition, for which they were to look though not then visible. This then is the design of the prophecy, when it is said, that when Zechariah raised up his eyes, he saw a measure or a line in the hand of a man. He further reminds us that he was attentive to these visions, for by asking he proves that he was not asleep or indifferent, as many are who extinguish every light by their sloth; and I wish there was no such torpor prevailing among us in the present day! For we justly suffer punishment for our contempt, whenever we heedlessly and negligently attend to what God sets before us. Let us then learn greater attention and diligence from the Prophet's example. He asks where he was going, the answer given is, to measure: and then he shows what would be the measure of Jerusalem, that it would hereafter extend beyond the walls, as that compass would not contain the vast number of the people. "God will extend," he says, "far and wide the holy city; it will no longer be confined as before to its own walls, but will be inhabited through all its villages." There is then no doubt but that God intended here to bear witness respecting the propagation of his Church, which was to follow a long time afterwards even after the coming of Christ. For though Jerusalem became wealthy and also large in its compass, and, as it is well known, a triple city, and heathen writers say that it was among the first of the cities of the East when Babylon was still existing, yet this prophecy was not verified in the state of Jerusalem, for it was not inhabited without its walls, nor did it spread through the whole of Judea. We hence conclude, that the spiritual Jerusalem is here described, which differs from all earthly cities. It is said, that the angel went forth, and that another angel met him. It hence appears as from the whole of what the Prophet says, how carefully God provides for the safety of his Church; for he has ever angels as his emissaries, who hasten at his nod, and aid the Church in its necessities. Since then angels thus unite to secure the well-being of the Church, we hence perceive how dear to God are the faithful, in whose favor he thus employs all his angels; and we also see, that it was the Lord's will that this prophecy should be clear and manifest to all the godly: go, and run to that young man, he says, and tell him. Zechariah had indeed asked for an explanation of the measure in the man's hand, but from the fact that another angel met him, it appears, as I have already said, that God does not neglect the request and prayers of his people, provided only that they are desirous of learning; he will then perform the part of a true and faithful teacher towards them. But the word "run," ought especially to be noticed: "go," he says, "and even hasten, lest the youth should longer doubt, and explain the purpose of this prophecy." He calls the Prophet a youth, because he was then among angels. He would not call him a man of full age, because he had before called an angel man. What rank could the Prophet hold among angels except that of a youth? This circumstance ought therefore to be observed as the reason why Zechariah spoke disparagingly or humbly of himself. Now as to the import of the prophecy, we have already said, that here is described the heavenly Jerusalem, which is surrounded by no walls, but is open to the whole world, and which depends not on its own strength, but dwells safely though exposed on all sides to enemies; for the Prophet says not without reason, "through the villages shall Jerusalem be inhabited;" that is, it shall everywhere be inhabited, so that it will have no need of defense to restrain or hinder enemies to come near; for a safe rest shall be given to it, when everyone shall quietly occupy his own place. It follows -Zechariah 2:5 5. For I, says the LORD, will be unto her a wall of fire round about, and will be the glory in the midst of her. He confirms in this verse what I have just mentioned -- that Jerusalem would be safe, though without any fortifications; for God alone would be sufficient for walls, for towers, for fortresses, according to what is said by other Prophets: "God will be to thee a wall and a fortress", (Isaiah 26:1), again, "he will be to thee a stronghold". It is, therefore, a sentence in accordance with other prophecies when Jehovah testifies, that he would be a wall of fire. We indeed know, that though walls may be high and thick, they may be scaled by enemies; but who will dare to throw himself into the fire? It is then the same as though God had spoken thus -- "Though there will be no watchmen to defend Jerusalem, no soldiers to protect it, in short, no guardians whatever, yet I alone shall be sufficient; for I shall not only be a wall to keep off enemies, but I shall be also a fire to fill them with terror." He then adds, I will be for glory in the midst of her: as though he had said, "the real happiness of Jerusalem, within and without, will be in me alone and in my favor: within, in the midst of her I will be for glory; I will adorn her with everything praiseworthy; and when there shall be any fear from the assault of enemies, I will be to her a wall of fire. For though she will not excel in strongholds and towers, and be without walls and fortresses, and shall be thus exposed to many evils, I shall yet strike all enemies with terror, so that they shall be kept afar off; and my Church shall be thus preserved safe, though destitute of all human aids, and without any defense." We now then perceive the meaning of the Prophet to be this -- that though the Jews saw that they were but few in number, weak in strength, wretched and despised, they had yet reason to entertain hope; for though few returned from exile God was yet able to increase the Church and to make it a vast multitude, and that this was certain and decreed, for it was shown by the vision, that however unequal they were to their enemies, God was still sufficiently strong and powerful to defend them; and that however destitute they were of all blessings, God was still rich enough to enrich them, provided they relied on the blessing which he had promised; for he had engaged to render them happy and blessed within, and safe from enemies from without. Prayer Grant, Almighty God, that as we are on every side surrounded by many enemies, and as Satan never ceases to kindle the fury of many, not only to be hostile to us, but also to destroy and consume us, -- O grant that we may learn to raise up our eyes to heaven, and trusting in your protection may boldly fight in patience, until that shall appear which you have once testified in this remarkable prophesy, that there are many smiths in your hall, and many hammers, by which you break in pieces those horns which rise up to scatter us, and until at length, after having overcome all the devices of Satan, we shall reach that blessed rest which has been provided for us by the blood of your only begotten Son. -- Amen. Lecture One Hundred and Thirty-eighth. Zechariah 2:6 6. Ho, ho, come forth, and flee from the land of the north, says the LORD: for I have spread you abroad as the four winds of the heaven, says the LORD. That the design of the Prophet may be more-clear, we must especially bear in mind the history of the case. When it was allowed the Jews, by the edict of Cyrus and of Darius, to return to their own land, that kindness was suspected by many, as though the two kings had a wish suddenly to oppress them when they had pained their object in their return. Some who dwelt comfortably among the Chaldeans and in other places, preferred to enjoy their rest rather than to return with so much trouble to their own country, where there were no houses prepared, and where there were only dreary desolations. As then the greater part of the people thus slighted the singular favor of God, of which the Prophets had so often spoken, it was necessary that this sloth, connected as it was with great impiety, should be reproved. For if any religion had touched their hearts, they must have preferred Jerusalem to the whole world, and the service of God to all earthly advantages and pleasures. Hence the selfindulgence in which the Jews had become torpid, deserved a sharp and severe reproof. This is the reason why the Prophet treats them here with so much sharpness, for otherwise they could not have been roused. Ho! Ho! He says, as though he had said, "What means this delay? For when God has opened the door for you, ye still take your rest, as though Judea were not your inheritance, as though there were no difference between you and the profane heathens." We now understand the object of the Prophet. The particle hvy, eui, is used for stimulating them; and by it the Prophet reprehends their indifference, which was a proof, as I have said, of ingratitude; for the Jews in this way showed their contempt of that favor, which ought to have been preferred far before all the wealth and the pleasures of the world.

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But the reason which is added seems far-fetched, or even unsuitable -- For to the four winds of heaven have I scattered you; for this could not have served to rouse the Jews to leave Babylon, and to return to the holy land promised to them by God. Yet it was very efficacious towards producing an impression on their minds; for the Lord shows, in these words, that it was in his power to restore them in safety, inasmuch as they had not been scattered here and there, except through his just vengeance. Had their enemies prevailed against them, or had they without reason been expelled from their country, a doubt might have crept in whether the promise could be relied on; but when it appeared evident that their exile was a punishment inflicted by God, they might safely conclude that he would become the author of their restoration; for he who had inflicted the wound was able to heal it. We now then see what the Prophet had in view: he intimates that the Jews had hitherto suffered punishment from God, because they obeyed not his word, but provoked by their obstinacy his extreme vengeance; they ought then now to entertain hope, because God was pacified towards them and ready to forgive them. As then their exile was from God, the Prophet intimates that their return would not be difficult when God became reconciled to them, because the Jews had to do only with the heavenly Judge himself. In short, the Prophet designs to show that the Jews acted foolishly by continuing in exile, when liberty was given them to return; and therefore he exhorts them to hasten in time, lest the season of God's favor should pass away, and thus the door be again closed against them. That they might not hesitate whether this was possible, he shows that it was in God's power, for he had driven them from their country; it would not therefore be difficult for him to open a way for their return whenever he pleased. He now adds -Zechariah 2:7 7. Deliver yourself, O Zion, that dwells with the daughter of Babylon. The Prophet repeats the same thing, though briefly, and in other words: but while he briefly touches on what he meant to say, he confirms and renders more plain the contents of the former verse. He shows that it was a very great disgrace that Babylon should become as it were the grave of Sion; for God had chosen that mount as the place where he was to be worshipped. Babylon, we know, was a filthy cavern, accursed by God. It was therefore to subvert, as it were, the order of nature, for the Jews to bury, so to speak, the holy mount of God in that infernal region. This mode of speaking appears on the first view somewhat harsh, but it is yet most suitable; for by Sion the Prophet means the Jews, who were still dispersed in Chaldea. The temple had not indeed been moved from its place, but only burnt and destroyed by the Chaldeans, and there was no other temple built among the Babylonians. What then does the Prophet mean by saying, O Sion, who dwells with the daughter of Babylon, return to your own place? He even reminds the Jews that they were bound, as it were, to the temple; for it was a sacred and an indissoluble bond of mutual union between God and them. (1 Kings 6:13.) For when God proposed that a temple should be built for him on mount Sion, he at the same time added, "I will dwell among you; this is my rest." (Psalm 132:14) Since the Jews, then, became united to their God, the temple as introduced as a pledge of this sacred union. Thus justly and fitly does the Prophet give the name of Sion to the Jews; for they were, as it has been said, tied as it were to the temple, except they meant to deny God. Hence he says, "Is it right that you should dwell among the Chaldeans? For you are as it were the stones of God's temple. There is therefore for you no fixed and permanent abode except on mount Sion, as you are in a sense that very mount itself." Therefore he says, "Sion, hasten and return to your own place; for it is strange and preposterous that you should dwell with the daughter of Babylon." In short, the Prophet shows that God's favor ought not to have been rejected, when he stretched forth his hand, and gave them a free liberty to return. As then God thus appeared as the deliverer of his people, the Jews ought not to have remained exiles, but immediately to ascend to Jerusalem, that they might again worship God. And why did the Prophet mention this? That the Jews might know that they had nothing to fear, though surrounded with dangers; that though Satan suggested many perils, many difficulties, many troubles, yet the grace of God would not be defective, or evanescent, or fallacious, but that he would complete his work, and not disappoint those to whom he had once testified, that there would be to them again a quiet habitation in the land of Judah. It now follows Zechariah 2:8 8. For thus says the LORD of hosts; After the glory has he sent me unto the nations which spoiled you: for he that touches you touches the apple of his eye. The Prophet pursues the same subject; for he shows that the way was not opened to the Jews that they might soon after repent of their return, but that the Lord might be with them, as their deliverance was a signal proof of his kindness, and an evidence that he would commence what he had begun. He then says, that by God's order the Gentiles would be restrained from effecting anything in opposition to the Jews; as though he had said, "Your liberty has been granted by Cyrus and by Darius; many rise up to hinder your return, but whatever they may attempt they shall effect nothing; for God shall check all their efforts, and frustrate all their attempts." But God's herald does here publicly testify, that he was commissioned to prevent the nations from doing any injury, and to declare that the people brought back to Judea were holy to the Lord, and that it was not permitted that they should be injured by any. This is the import of the whole. But a difficulty occurs here, for the context seems not consistent: Thus says Jehovah, Jehovah sent me; for it is not the Prophet who receives here the office of a herald; but it seems to be ascribed to God, which appears inconsistent; for whose herald can God be? And by whose order or command could he promulgate what the Prophet here relates? It seems not then suitable to ascribe this to God, though the words seem to do so -- Thus says Jehovah, After the glory he sent me to the nations: Who is the sender? Or who is he who orders or commands God? We hence conclude that Christ is here introduced, who is Jehovah, and yet the Angel or the messenger of the Father. Though then the being of God is one, expressed by the word Jehovah, it is not improper to apply it both to the Father and to the Son. Hence God is one eternal being; but God in the person of the Father commands the Son, who also is Jehovah, to restrain the nations from injuring the Jews by any unjust violence. The rabbis give this explanation -- that the Prophet says that he himself was God's herald, and thus recites his words; but this is forced and unnatural. I indeed wish not on this point to contend with them; for being inclined to be contentious, they are disposed to think that we insist on proofs which are not conclusive. But there are other passages of Scripture which more clearly prove the divinity and the eternal existence of Christ, and also the distinction of persons. If however any one closely examines the words of the Prophet, he will find that this passage must be forcibly wrested, except it be understood of Christ. We then consider that Christ is here set forth as the Father's herald; and he says that he was sent to the nations. What he adds -- After the glory, is understood by some to mean, that after the glory had ceased, in which the Jews had hitherto boasted, the message of Christ would then be directed to the Gentiles. The meaning, then, according to them is this -- that shortly after the glory of the chosen people should depart, Christ, by the Father's command, would pass over to the nations to gather a Church among them. But this passage may be also applied to the nations, who had cruelly distressed the Church of God; as though he had said -- "Though your enemies have had for a time their triumphs, yet their glory being brought to an end, God will send his messenger, so that they who have spoiled you may become your prey." It still seems probable to me that the Prophet speaks of the glory which he had shortly before mentioned. We may then view him as saying, that as God had begun to exercise his power, and had in a wonderful manner restored his people, there would be no intermission until he had fully established his Church, so as to make the priesthood and the kingdom to flourish again. Then after the glory, imports as much as this -- "You see the beginning of God's favor, by which his power shines forth." For doubtless it was no common instance of the Lord's glory, which he had manifested in restoring his people; and thus the Prophet encourages their confidence, inasmuch as God had already in part dealt in a glorious manner with them. He then takes an argument from what had been commenced, that the Jews might hope to the end, and fully expect the completion of their deliverance. "The Lord," as it is said elsewhere, "will not forsake the work of his own hands." (Psalm 138:8.) So the Prophet says now, After the glory, that is, "since God has once shone upon you in no common manner, ought you not to entertain hope; for he intended not to disappoint you of a full return to your country, but to fulfill what he had promised by his Prophets?" As God had spoken of the restoration of his Church, and also of its perpetual condition, the Prophet here indirectly reproves the ingratitude of those who were not convinced that God would be faithful to the end, by seeing performed the commencement of his work. For as God had included both the return of his people and their continued preservation, so also his people ought to have included both favors: "The Lord, who has already begun to restore his people, will defend to the end those whom he has gathered, until their full and perfect redemption will be secured." As then the Jews did not look for the end, though God led them as it were by the hand to the land of hope, the Prophet says to them, After the glory We may farther observe, that the glory mentioned here was not as yet fully conspicuous; it had begun, so to speak, to glimmer, but it did not shine forth in full splendor until Christ came. It is then the same as though the Prophet had said, "God has already emitted some sparks of his glory, it will increase until it attains a

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perfect brightness. The Lord in the meantime will cause, not only that the nations may restrain themselves from doing and wrong, but also that they may become a prey to you". The reason for the order follows, Whosoever touches you, touches the apple of his own eye, or, of his eye; for the pronoun may be applied to any one of the heathen nations as well as to God himself; and the greater part of interpreters prefer taking it as referring to any one of the nations. Whosoever touches you touches the apple of his own eye; we say in French, Ils se donnent en l'oeil; that is, "Whosoever will assail my people will strike out his own eyes; for whatever your enemies may devise against you, shall fall on their own heads". It will be the same as though one by his own sword should pierce his own heart. When therefore the nations shall consider you to be in their poser, the Lord shall cause that they shall pierce their own eyes, or wound their own breasts, for the import is the same. Whosoever then touches you, touches the apple of his own eye; there is no reason why you should fear, for however powerful your enemies may be, yet their fury shall not be allowed to rage against you; for God shall cause them to kill themselves by their own swords, or to pull out their eyes by their own fingers. This is the meaning, if we understand the passage of the enemies of the Church. But it may also be suitably applied to God: Whosoever touches you, touches the apple of his eye; and to this view I certainly am more inclined; for this idea once occurs in Scripture, "He will protect us as the apple of his eye." (Psalm 17:8) As then the Holy Spirit has elsewhere used this similitude, so I am disposed to regard this passage as intimating, that the love of God towards the faithful is so tender that when they are hurt he burns with so much displeasure, as though one attempted to pierce his eyes. For God cannot otherwise set forth how much and how ardently he loves us, and how careful he is of our salvation, than by comparing us to the apple of his eye. There is nothing, as we know, more delicate, or more tender, then this is in the body of man; for were one to bite my finger, or prick my arm or my legs, or even severely to would me, I should feel no such pain as by having my eye or the pupil of my eye injured. God then by this solemn message declares, that the Church is to him like the apple of his eye, so that he can by no means bear it to be hurt or touched. It afterwards follows: -Zechariah 2:9 9. For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and you shall know that the LORD of hosts has sent me. Christ continues to relate the commands of the Father: for he speaks in his person, when he says, Behold, I shake my hand over them, that is, enemies; and they shall be a prey to their own servants. He means, that however numerous and strong the enemies would be who would seek to injure the Jews, they would yet be safe; for they would be protected by the hand of God, and not only so, but that whatever their enemies would attempt to do would be in vain, for the Lord would degrade them, and render them a prey to the Jews themselves: for by servants he doubtless means the Jews, who, for a time, had been oppressed by the tyranny of their enemies. It is certain that this prophecy was not fulfilled at the time when the Jews thought that they were in a flourishing state, and enjoying prosperity; for their condition was even then very wretched and degrading. For whence had they their kings? Certainly not from the tribe of Judah; and we all know how tyrannically they were governed, and also that the kingdom was filled with many abominable sins and cruelties. They were become parricides almost all; and whosoever will read their history will find, that brethren were oppressed by brethren, and that even parents were cruelly and wickedly treated. In short, not to say of other things, nothing could have been more abominable than the family of Herod. We cannot then apply this prophecy to that time which intervened between the return from the Babylonian exile, and the coming of Christ. It is then only under the kingdom of Christ that God accomplished what is here said, -- that enemies became a prey to his spiritual people, that is, when they were subdued and brought under the yoke of Christ, for as we have said elsewhere, the government of the Church is vested in its Head. Hence where Christ shines, there the Church, which is his body, is said to reign; for Christ's will is, that he should have nothing apart from his members. We now see the intention of the Prophet: he wished to dispel the fear of the Jews, that they might not hesitate to return to their country; for not only a way was opened for them, but confirmed also and certain was their happiness under God's protection; as he had not in vain begun a glorious work, but fully purposed to carry it on to the end. He says, Behold, I shake my hand. The shaking of the hand shows that God has no need of many forces to put to flight his enemies, nor of a large expedition; for as soon as he raises up his hand, he lays them all prostrate. In short, the Prophet reminds us, that God has hands which extend far, for he can by mere shaking conquer all enemies, however distant they may be. And then we see that the facility with which God executes his purpose was mentioned, in order that the Jews might feel assured, that as soon as it would please God to put forth his strength, he would have no difficulty; for by the single motion of his finger he could destroy all the enemies who might rise up against them. He afterwards adds, And ye shall know that Jehovah of hosts has sent me. To consider this as an address to the faithful, may not seem suitable; for faith is connected with knowledge, as we are taught by John, "We know that we are the children of God" (1 John 3:2), for the certainty which rests on God's word exceeds all knowledge. Why then does the Prophet say, And we shall know that Jehovah has sent me? For the faithful ought to have been previously certain respecting the mission of Christ; otherwise an approach to God was closed up; for an access, we know, to his favor is opened by faith. The Jews must have then been assured from the beginning respecting the mission of Christ. But it is to be observed, that there are two kinds of knowledge, -- the knowledge of faith, and what they call experimental knowledge. The knowledge of faith is that by which the godly feel assured that God is true -- that what he has promised is indubitable; and this knowledge at the same time penetrates beyond the world, and goes far above the heavens, that it may know hidden things; for our salvation is concealed; things seen, says the Apostle, are not hoped for. (Romans 8:24.) It is then no wonder that the Prophet says, that the faithful shall then know that Christ has been sent by the Father, that is, by actual experience, or in reality: You shall then know that Jehovah has sent me. He afterwards adds Zechariah 2:10 10. Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of you, says the Lord. He continues the same subject. The meaning is, that God begins nothing which he does not determine to bring to its end. Since then he had already begun to gather his people, that they might dwell in the Holy Land, it was a work in progress, at length to be completed; for the Lord's will was not to be a half Redeemer. This is the purport of what the Prophet says. But he now exhorts Sion to rejoice, as though the happiness which he predicts was already enjoyed. This mode of speaking, as we have seen elsewhere, is common among the Prophets. When they intended to animate God's servants to a greater confidence, they brought them as it were into the midst of what was promised, and dictated a song of thanksgiving. We are not wont to congratulate ourselves before the time. When, therefore, the Prophets bade the Church to sing to God and to give thanks, they thus confirmed the promises made to them; as though the Prophet had said, that as yet indeed the brightness and glory of God was in a great measure laid, but that the faithful were beyond the reach of danger, and that therefore they could boldly join in a song of thanks to God, as though they were already enjoying full redemption; for the Lord will perfect what he begins. Rejoice then and exult, you daughter of Sion, -- Why? For I come. God had already come; but here he expresses the progress of his favor, by declaring that he would come; as though he had said, "I have already given you obscure tokens of my presence; but you shall find another coming which will be much more effectual to confirm your faith." Though then God had already appeared to the Jews, yet he says that he would come, that is, when Christ would come forth, in whom dwells the fullness of the Godhead bodily, and in whom God's perfect glory and majesty shines forth. And hence also does it more evidently appear what I have already said, that this address cannot be applied without perversion to the Prophet, nor be suitably applied to the person of the Father. It then follows that Christ speaks here: but he does not speak as a man or an angel; he speaks as God the Redeemer. We hence see that the name Jehovah is appropriated to Christ, and that there is no difference between the Father and the Son as to essence, but that they are only to be distinguished as to their persons. Whenever then Christ announces his own divinity, he takes the name Jehovah; but he also shows, that there is something peculiar and distinct belonging to him as the messenger of the Father. For this reason, and in this respect, he is inferior to the Father; that is, because he is sent as a messenger, and executes what has been entrusted to him. These things do not militate the one against the other, as many unlearned and turbulent men think, who entangle themselves in many vain imaginations, or rather in mere ravings, and say, "How can it be, that there is one eternal God, and yet that Christ, who is distinct from the Father, and is called his angel, is a true God?" So they imagine that the origin of divinity is God the Father, as though the one true God had begotten, and thus produced another God from himself, as by propagation. But these are diabolical figments, by which the unity of the Divine essence is destroyed. Let us then bear in mind what the Prophet teaches here clearly and plainly, -- that Christ is Jehovah, the only true God, and yet that he is sent by God as a Mediator.

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Behold I come, he says, and I will dwell in the midst of thee. God dwelt then among the Jews, for the building of the temple had been begun, and sacrifices had been already offered; but this dwelling was typical only. It hence follows, that some new kind of presence is here pointed out, when God was to reveal himself to his people, not under ceremonial figures and symbols, but by dwelling, at the fullness of time, substantially among them; for Christ is the temple of the Godhead, and so perfectly unites us to God the Father, that we are one with him. And it ought further to be carefully borne in mind, that the Prophet does here also make a distinction between the ancient types of the law and the reality, which was at length exhibited in Christ; for there is no need now of shadows, when we enjoy the reality, and possess the completion of all those things which God only shadowed forth under the law. Prayer Grant, Almighty God, that as you see that we continually tremble in the midst of dangers, and often stumble and fall through the infirmity of our flesh, -- O grant, that we may learn so to rely on the strength and help which you promise to us, that we may not hesitate to pass through all kinds of dangers, and boldly and firmly to fight under your banner; and may we be thus gathered more and more into the unity of your Church, until having, finished all our troubles and contests, we shall at length reach that blessed and celestial rest which has been obtained for us by the blood of your only-begotten Son. -- Amen. Lecture One Hundred and Thirty-ninth Zechariah 2:11 11. And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of you and you shall know that the LORD of hosts has sent me unto you. The Prophet describes here the voluntary surrender of the nations, who would so join themselves to the Church of God, as to disown their own name and to count themselves Jews: and this is what the Prophet borrowed from those who had predicted the same thing; but he confirms their testimony, that the Jews might know that the propagation of the Church had not been promised to them in vain by so many witnesses. That what is said here refers to the calling of the nations who would willingly surrender themselves to God, is quite evident; for it is said that they would be a people to God. This could not be, except the nations surrendered their own name, so as to become one body with the Jews. He then repeats what he had said, that God would dwell in the midst of Judea. Of this dwelling something was said yesterday; for as they had already begun to offer sacrifices in the temple, it follows that God was already dwelling among them. We must then necessarily come to another kind of dwelling, even that which God, who had before testified by many proofs that he was nigh the Jews, had at length accomplished through Christ; for Christ is really Emmanuel, and in him God is present with us in the fullness of his power, justice, goodness, and glory. He at last adds, You shall know that Jehovah of hosts has sent me to you. Something has also been said on this sentence: the Prophet means, that it would be evident by what would really take place, that these things had not been in vain foretold, as the prophecy would be openly fulfilled before the eyes of all. Then shalt thou know, not by the assurance of faith, which is grounded on the word, but by actual experience. But he expresses more than before, for he says, "You shall know that Jehovah of hosts has sent me to you." The particle 'lyk, alik, "to you," is not superfluous; for he said a little while before, that he was sent to the nations. As he now says, that he would be the guardian of the chosen people, he also declares that his mission was to them; and he gives to God the name of Jehovah of hosts, that the Jews might feel assured that there would be no difficulty sufficient to hinder or delay the word of God, as he possessed supreme power, so that he could easily execute whatever he had decreed. I will not repeat now what I said yesterday of Christ; but we ought nevertheless to remember this, that he who declares that he was sent, is often called Jehovah. It hence appears that one and the same divine eternal essence is in more persons than one. Let us go on – Zechariah 2:12 12. And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. The Prophet confirms the former doctrine, but removes offenses, which might have occurred to the Jews and prevented them from believing this prophecy: for they had been for a time rejected, so that there was no difference between them and other nations. The land of Canaan had been given them as a pledge of their heirship; but they had been thence expelled, and there had been no temple, no public worship, no kingdom. The Jews then might have concluded from all these reasons, that they were rejected by God. Hence the Prophet here promises that they were to be restored again to their former state and to their own place. Jehovah, he says, will take Judah as his hereditary portion; that is, God will really show that he has not forgotten the election by which he had separated the Jews for himself; for he intended them to be to him a peculiar people. They were now mixed with the nations; their dispersion seemed an evidence of repudiation; but it was to be at length manifest that God was mindful of that adoption, by which he once purposed to gather the Jews to himself, that their condition might be different from that of other nations. When therefore he says, that Judah would be to God for an heritage or for an hereditary portion, he brings forward nothing new, but only reminds them that the covenant by which God chose Judah as his people would not be void, for it would be made evident in its time. And the following clause is to the same purpose, And he will again choose Jerusalem; for it was not then for the first time that Jerusalem became the city of God when restoration took place, but the election, which existed before, was now in a manner renewed conspicuously in the sight of men. It is then the same as though the Prophet had said, "The course of God's favor has indeed been interrupted, yet he will again show that you have not been in vain chosen as his people, and that Jerusalem, which was his sanctuary, has not been chosen without purpose." The renovation of the Church, then, is what the Prophet means by these words. What we have said elsewhere ought at the same time to be noticed, that the word choose is not to be taken here in its strict sense; for God does not repeatedly choose those whom he regards as his Church. God's election is one single act, for it is eternal and immutable. But as Jerusalem had been apparently rejected, the word choose imports here that God would make it evident, that the first elections had ever been unchangeable, however hidden it may have been to the eyes of men. He then adds -Zechariah 2:13 13. Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation. Here is a sealing of the whole prophecy. The Prophet highly extols the power of God, that the Jews might not still doubt or fear as with regard to things uncertain. He says that whatever he had hitherto declared was indubitable; for God would put forth his power to succor his Church and to remove whatever hindrance there might be. We have seen similar expressions elsewhere, that is, in the second chapter of Habakkuk and in the first of Zephaniah; (Habakkuk 2:1 Zephaniah 1:1) and these Prophets had nearly the same object in view; for Habakkuk, after having spoken of the restoration of the people, thus concludes,-- that God was coming forth to bid silence to all nations, that no one might dare to oppose when it was his will to redeem his Church. So also Zephaniah, after having, described the slaughter of God's enemies, when God ordered sacrifices to be made to him as it were from the whole world, uses the same mode of expression, as though he had said, that there would be nothing to resist the power of God. It is the same here, Silent, he says, let all flesh be before Jehovah. It is, in short, the shout of triumph, by which Zechariah exults over all the enemies of the Church, and shows that they would rage in vain, as they could effect nothing, however clamorous they might be. By silence we are to understand, as elsewhere observed, submission. The ungodly are not indeed silent before God, so as willingly to obey his word, or reverently to receive what he may bid or command, or humbly to submit under his powerful hand; for these things are done only by the faithful. Silence, then, is what especially belongs to the elect and the faithful; for they willingly close their mouth to hear God speaking. But the ungodly are also said to be silent, when God restrains their madness: and how much soever they may inwardly murmur and rage, they yet cannot openly resist; so that he completes his work, and they are at length made ashamed of the swelling, words they have vomited forth, when they pass off in smoke. This is the sense in which the Prophet says now, silent be all flesh. He means, in short, by these words, That when God shall go forth to deliver his Church, he will be terrible; so that all who had before furiously assailed his chosen people, shall be constrained to tremble. With regard to the habitation of holiness, I explain it of the temple rather than of heaven. I indeed allow that heaven is often thus called in Scripture: and it is called the palace or temple of God, for we cannot think as we ought of God's infinite glory, except we are carried above the world. This is the reason why God says that he dwells in heaven. But as the Church is spoken of here, Zechariah, I doubt not, means the temple. It is indeed certain that there was no temple when God began to rise as one awakened from sleep, to restore his people: but as the faithful are said in Psalm 102 to pity the dust of Sion, because the place continued sacred even in its degradation and ruin; so also in this passage Zechariah says, that God was roused -- Whence? From Sion, from that despised place, exposed to the derision of the ungodly: yet there God continued to dwell, that he might build again the temple, where his name was to be invoked until Christ appeared. We now see that the temple or Sion is intended rather than heaven, whe all circumstances are duly weighed. Now follows --

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Chapter 3. Zechariah 3:1, 2 1. And he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. 2. And the Lord said unto Satan, The Lord rebuke you, O Satan; even the Lord that has chosen Jerusalem rebuke you: is not this a brand plucked out of the fire? We have said at the beginning that Zechariah was sent for this end -- to encourage weak minds: for it was difficult to entertain hope in the midst of so much confusion. Some, but a small portion of the nation, had returned with the tribe of Judah: and then immediately there arose many enemies by whom the building of the city and of the temple was hindered; and when the faithful viewed all their circumstances, they could hardly entertain any hope of a redemption such as had been promised. Hence Zechariah labored altogether for this end -- to show that the faithful were to look for more than they had reason to expect from the aspect of things at the time, and that they were to direct their eyes and their thoughts to the power of God, which was not as yet manifested, and which indeed God purposely designed not to exercise, in order to try the patience of the people. This is the subject which he now pursues, when he says, that Joshua the priest was shown to him, with Satan at his right hand to oppose him. God was, however, there also. But when Zechariah says, that the priest Joshua was shown to him as here represented, it was not only done in a vision, but the fact was known to all; that is, that Joshua was not adorned with a priestly glory, such as it was before the exile; for the dignity of the priest before that time was far different from what it was after the return of the people; and this was known to all. But the vision was given to the Prophet for two reasons -- that the faithful might know that their contest was with Satan, their spiritual enemy, rather than with any particular nations -- and also that they might understand that a remedy was at hand, for God stood in defense of the priesthood which he had instituted. God, then, in the first place, purposed to remind the faithful that they had to carry on war, not with flesh and blood, b ut with the devil himself: this is one thing. And then his design was to recall them to himself, that they might consider that he would be their sure deliverer from all dangers. Since we now perceive the design of this prophecy, we shall proceed to the words of the Prophet. He says that Joshua was shown to him. This was done no doubt in a prophetic vision: but yet Zechariah saw nothing by the spirit but what was known even to children. But, as I have already said, we must observe the intentions of the vision, which was, that the faithful might understand that their neighbors were troublesome to them, because Satan turned every stone and tried every experiment to make void the favor of God. And this knowledge was very useful to the Jews, as it is to us at this day. We wonder why so many enemies daily rage against us, and why the whole world burn against us with such implacable hatred; and also why so many intrigues arise, and so many assaults are made, which have not been excited through provocation on our part: but the reason why we wonder is this, -- because we bear not in mind that we are fighting with the devil, the head and prince of the whole world. For were it a fixed principle in our minds, that all the ungodly are influenced by the devil, there would then be nothing new in the fact, that all unitedly rage against us. How so? Because they are moved by the same spirit, and their father is a murderer, even from the beginning. (John 8:44.) We hence see that the faithful were taught what was extremely necessary, -- that their troubles arose from many nations, because Satan watched for their ruin. And though this vision was given to the Prophet for the sake of his own age, yet it no doubt belongs also to us; for that typical priesthood was a representation of the priesthood of Christ, and Joshua, who was then returned from exile, bore the character of Christ the Son of God. Let us then know that Christ never performs the work of the priesthood, but that Satan stands at his side, that is, devises all means by which he may remove and withdraw Christ from his office. It hence follows, that they are much deceived, who think that they can live idly under the dominion of Christ: for we all have a warfare, for which each is to arm and equip himself. Therefore at this day, which we see the world seized with so much madness, that it assails us, and would wholly consume us, let not our thoughts be fixed on flesh and blood, for Satan is the chief warrior who assails us, and who employs all the rage of the world to destroy us, if possible, on every side. Satan then ever stands at Christ's right hand, so as not to allow him in peace to exercise his priestly office. Now follows another reason for the prophecy, -- that God interposes and takes the part of his Church against Satan. Hence he says, Rebuke you Satan let Jehovah, rebuke you let Jehovah, who has chosen Jerusalem. God speaks here; and yet he seems to be the angel of Jehovah: but this is not inscrutable; for as in the last verse, where Zechariah says that Joshua stood before the Angel of Jehovah, Christ is doubtless meant, who is called an angel and also Jehovah; so also he may be named in this verse. But that no contentious person may say that we refine on the words too much, we may take them simply thus, -- that God mentions here his own name in the third person; and this mode of so speaking is not rare in Scripture, "Jehovah rained from God." (Genesis 19:24). Why did Moses speak thus? Even to show that when God fulminated against Sodom, he did not adopt a common mode of proceeding, but openly showed that it was an unusual and a singular judgment. Thus the expression here is emphatic, Rebuke you let Jehovah, that is, I myself will rebuke you. However, were any one to consider well the whole context, he could not but allow that the words may properly be applied to Christ, who is the portion of his Church, and that therefore he was the angel before whom Joshua stood; and he himself shows afterwards that the Church would be safe under his patronage. Let Jehovah then rebuke you, Satan, let him rebuke you. The repetition more fully confirms what Zechariah meant to show, even that sufficient protection would be found in God alone for the preservation of the Church, how much soever Satan might employ all his powers for its ruin, and that though God would not immediately give help and restrain Satan, yet a firm hope was to be entertained, for this would be done in time the most seasonable. The import of the whole is, -- that though God had hitherto let lo Satan to assail the Church as to the priesthood, yet God would be the faithful guardian of his Church, and would check Satan, that he might not execute what he intended; and further, that many contests must be patiently endured, until the period of the warfare be completed. We now then see what the Prophet had in view in these words. But the rebuke of God is not to be regarded as being only in words, but must be referred to that power by which God subverts and lays prostrate all the attempts of Satan. At the same time he mentions the end for which this rebuke was given; it was, that the Church might continue safe and secure, Let Jehovah, who has chosen Jerusalem, rebuke you. These words are to be read, not apart, but as joined with the former, as though he had said, "Let God raise up his hand for the salvation of his chosen people, so as to put you, Satan, to flight with all your furies." This is the meaning. Let us therefore know, that God is not simply the enemy of Satan, but also one who has taken us under his protection, and who will preserve us safe to the end. Hence God, as our Redeemer and the eternal guardian of our salvation, is armed against Satan in order to restrain him. The warfare then is troublesome and difficult, but the victory is not doubtful, for God ever stands on our side. But we are at the same time reminded, that we are not to regard what we have deserved in order to gain help from God; for this wholly depends on his gratuitous adoption. Hence, though we are unworthy that God should fight for us, yet his election is sufficient, as he proclaims war against Satan in our behalf. Let us then learn to rely on the gratuitous adoption of God, if we would boldly exult against Satan and all his assaults. It hence follows, that those men who at this day obscure, and seek, as far as they can, to extinguish the doctrine of election, are enemies to the human race; for they strive their utmost to subvert every assurance of salvation. He at last adds, Is not this a brand snatched from the fire? Here God makes known the favor he had manifested towards the high priest, that the faithful might be convinced that Joshua would overcome his enemies, as God would not forsake his own work; for the end ever corresponds with the beginning as to God's favor; he is never wearied in the middle course of his beneficence. This is the reason why he now objects to Satan and says, "Why! God has wonderfully snatched this priest as a brand from the burning: as then the miraculous power of God appears in the return of the high priest, what dost thou mean, Satan? You rise up against God, and think it possible to abolish the priesthood, which it has pleased him in his great favor hitherto to preserve. See whence has the priest come forth. While he was in Chaldea, he seemed to be in the lower regions; yet God delivered him from thence: and now, when he sits in the temple and is performing his office, is it possible for thee to pull down from heaven him whom you could not detain in hell?" We now perceive the meaning of the Prophet as to this similitude. He then adds -Zechariah 3:3, 4 3. Now Joshua was clothed with filthy garments, and stood before the angel. 4. And he answered and spoke unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused your iniquity to pass from you, and I will clothe you with change of raiment. Zechariah adds here another thing, -- that Joshua had on mean garments, but that new garments were given him by the angel's command. And by this he means, that though the priesthood had been for a time contemptible, it would yet recover whatever dignity it had lost. But he ever leads the minds of the faithful to this point, -- to look for what they did not then see, nor could conjecture from the state of things at that time. It is certain that the sacerdotal vestments, after the return from exile, were not such as they were before; for they were not sumptuously woven, nor had attached to them so many precious stones. Though Cyrus had bountifully supplied great abundance of gold and silver for the worship of God, yet the chief priest did not so shine with precious stones and the work of the Phrygians as before the exile. Hence, what was shown to Zechariah was then well known to all. But we ought to notice the latter clause, -- that the angel commanded a change of garments. The Prophet then

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bids the faithful to be of good cheer, though the appearance of the priesthood was vile and mean, because God would not overlook its contemptible state; but the time of restoration had not yet come; when it came, the ancient dignity of the priesthood would again appear. With regard to the words, the first thing to be observed is the fact, that Joshua stood before the angel, having on sordid or torn garments. The repetition seems to be without reason; for he had said before that Joshua stood before the angel of God. Why then does he now repeat that he stood before the angel? That the faithful might take courage; because it was God's evident purpose that the chief priest should remain there in his sordid garments; for we think that God forgets us when he does not immediately succor us, or when things are in a confused state. Hence Zechariah meets his doubt by saying, that Joshua stood before the angel. He further reminded them, that though the whole world should despise the priesthood, it was yet under the eyes of God. Conspicuous were other priests in the eyes of men, and attracted the admiring observation of all, as it is well known; but all heathen priesthoods, we know, were of no account before God. Hence though heathen priesthoods shone before men, they were yet abominations only in the sight of God; but the priesthood of Joshua, however abject and vile it may have been, was yet, as Zechariah testifies, esteemed before God. We now see that he who is often said to be Jehovah is called an angel: the name therefore of Angel as well as of Jehovah, I doubt not, ought to be applied to the person of Christ, who is truly and really God, and at the same time a Mediator between the Father and the faithful: and hence he authoritatively commanded the angels who were present; for Christ was there, but with his hosts. While therefore the angels were standing by, ready to obey, he is said to have bidden them to strip the high priest of his mean garments. Afterwards the angel addresses Joshua himself, See, I slave made to pass from thee thine iniquity, and now I will clothe thee with new or other garments. When the angel said that he had taken away iniquity, he justly reminded them of the filthiness contracted by the priest as well as by the people; for they had denuded themselves of all glory by their iniquities. We hence see that the mouths of the Jews were here closed, that they might not clamor against God, because he suffered them still to continue in their sordid condition, for they deserved to continue in such a state; and the Lord for this reason called their filth, iniquity. He further teaches us, that though the Jews fully deserved by their sins to rot in their struggle and filthiness, yet the Lord would not finally allow their unworthiness to prevent him from affording relief. The import of the prophecy then is this, -- That however much the mean outward condition of the high priest might offend the Jews, they were still to entertain hope; for the remedy was in God's power, who would at length change the dishonor and reproach of the high priest into very great glory, even when the time of gratuitous remission or of good pleasure arrived. Prayer Grant, Almighty God, that as you hast made us a royal priesthood in your Son, that we may daily offer to you spiritual sacrifices, and be devoted to you, both in body and soul, -- O grant, that we, being endued with thy power, may boldly fight against Satan, and never doubt but that you will finally give us the victory, though we may have to undergo many troubles and difficulties: and may not the contempt of the world frighten or dishearten us, but may we patiently bear all our reproaches, until you at length stretches forth your hand to raise us up to that glory, the perfection of which now appears in our head, and shall at last be clearly seen in all the members, in the whole body, even when he shall come to gather us into that celestial kingdom, which he has purchased for us by his own blood. – Amen Lecture One Hundred and Fortieth Zechariah 3:5 5. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the LORD stood by. The Prophet had said that Joshua was clothed in splendid and beautiful garments, who had on before such as were sordid, and that this was done by the command of the angel: he now adds, that he wished that a still greater glory should be bestowed on him, for he saw that something was wanting. He therefore desired that the high priest should be adorned with a crown, so that his dress might in every way correspond with the dignity of his office. But what is here stated, that the Prophet spoke, is not to be taken as spoken authoritatively, but rather expressed as a wish, as though he had said, that it was indeed a pleasant and delightful spectacle to see the high priest decently and honorably clothed; but that it was also desirable, that a crown or a diadem should be added, as a symbol of the priesthood, and not of royalty. There is indeed no disadvantage in considering royalty also as signified; for the kingly office, we know, is united with the priestly in the person of Christ: but I take the crown here to be the priest's mitre; for we know that this was the chief ornament whenever the priest came to the altar of incense. But as to the main point, we must bear in mind the design of the Prophet, -- that the high priest was adorned with splendid vestments, and yet his dignity appeared only in part; therefore the Prophet desires that a pure crown or mitre should be added: and he says that this took place even in the presence of the angel, thereby intimating that his wish was by God approved. Now we ought first to contemplate the zeal and godly concern of the Prophet, which he had for the glory and honor of the priesthood; for though he regarded with joy the splendid dress of the high priest, he could not restrain himself from wishing that the highest ornament should be added. And this example is exhibited to us for imitation, so that we ought to desire the increase of those favors of God, by which the priesthood of Christ is signalised, until it arrives at the most perfect state. But we see that many are against such a wish; for at this day there are those who profess some zeal for true religion, but are satisfied with a mere shadow; or at least, it would abundantly satisfy them to see the Church half purified: and the world is full of men who indeed confess that the Church is defiled by many pollutions, but wish only for some small measure of reformation. But the Prophet seems to invite us to do a very different thing: he saw that the high priest was already adorned with new garments; but when he considered that the honor of the priesthood was not fully restored, he wished the mitre to be also added. And by saying that the angels seconded his wish, he encourages us fully to believe, that if we desire from the heart that his glory should be given to Christ, God will hear our prayers: for the Prophet, when he sighed, did not in vain ask the angel to put a mitre on the high priest. The expression, that the angel of God stood, is not without meaning. He was not an idle spectator; and it is intimated that God had not only once a care for the priesthood, but that the angel was always watching to defend Joshua; for it would not be enough to be once adorned by God, who presides over the Church, except his guardianship were perpetual. We now then understand the import of the words. It follows -Zechariah 3:6-7 6. And the angel of the Lord protested unto Joshua, saying, 7. Thus says the Lord of hosts; If you will walk in my ways, and if you will keep my charge, then you shall also judge my house, and shalt also keep my courts, and I will give you places to walk among these that stand by. Here the Prophet shows for what purpose he gave Joshua his appropriate dress and splendor; and he teaches us, that it was not done simply as a favor to man, but because God purposed to protect the honor of his own worship. This is the reason why the angel exhorts Joshua; for it behaves us ever to consider for what end God deals so liberally with us and favors us with extraordinary gifts. All things ought to be referred to his glory and worship, otherwise every good thing he bestows on us is profaned. And this is especially to be regarded when we speak of his Church and its government; for we know how ready men are to turn what God gives to his Church to serve the purpose of their own tyranny. It is God's will that he should be attended to when he speaks by his servants and those whom he has appointed as teachers. But we see from the beginning of the world how ambitious and proud men under this pretense exercised great tyranny, and thus expelled God from his own government: nay, the vassals of Satan often arrogate to themselves a full and unlimited power over all the faithful, because God would have the priesthood honored, and approves of a right discipline in his Church. As then Satan has in all ages abused the high eulogies by which God commends his Church, this exhortations, now briefly given by the Prophet, ought always to be added; for it is not God's will to extol men, that he himself might be as a private individual and give up his own place and degree, but that the whole excellency bestowed on the Church is intended for this purpose -- that God may be purely worshipped, and that all, not only the people, but also the priest, may submit to his authority. Whatever glory then belongs to the Church, God would have it all to be subservient to his purpose, so that he alone may be the supreme and that rightly. We now then perceive the Prophet's design. And to give some weight to what is taught, he says, that the angel bore witness; for the word used is forensic or legal: one is said to bear witness to another, when he uses, so to speak, a solemn protestations. In short, bearing witness differs from a common declaration, as an oath, or an appeal to lawful authority, is interposed, so that the words are sacred. It was then the design of the Holy Spirit by this expression to render us more attentive, so that we may know that not a common thing is said, but that God interposes an oath, or some such thing, in order to secure more reverence to his order or command.

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Protest then did the angel of Jehovah to Joshua, saying, Thus says Jehovah, If you will walk in my ways, and if my charge you will observe, etc. The angel now briefly teaches us, that the priests do not excel, that they may exult at pleasure; but he interposes a condition, that they are to exercise faithfully their office, and to obey the call of God. We then see that those two things are united -- the dignity of the priesthood, and the faithfulness which God's ministers, who have been called to that office, are to exhibit. Hence they who seek to domineer without control, do thereby sufficiently show that they are not the lawful priests of God; for Joshua typified Christ, and yet we see how God bound him by a certain condition, lest relying on his honor and title he should take to himself more than what was lawful or right. If Joshua, who was a type of Christ, together with his successors, was not to regard himself dignified, but in order to obey God, we hence see how foolish and even abominable is the arrogance of the Pope, who, being content with a naked title, seeks to reduce the whole world to himself, as if God had given up his own right. But let us at the same time see what he means by ways and by charge. These two words ought, no doubt, to be confined to the office of the priest. God commands us all in common to follow where he leads us; and whatever he prescribes as to the way of leading a godly and righteous life may be called a charge; for the Lord suffers us not to wander and go astray, but anticipates errors and shows what we are to follow. There is then a general charge with regard to all the faithful; but the priestly charge, as I have already stated, is to be confined to that office. We yet know that men are not raised on high by God, that he may resign his own authority. He indeed commits to men their own offices, and they are rightly called the vicars of God, who purely and faithfully teach from his mouth: but the authority of God is not diminished when he makes use of the labors of men and employs them as his ministers. We hence see that the priestly charge is this -- to rule the Church according to the pure Word of God. He therefore adds, Thou also shalt govern my house. This condition then is ever to be observed, when the governors of the Church demand a hearing, even that they keep the charge of God. It is indeed true, that all the ministers of the Word are adorned with honorable titles; but, as I have said, their dignity is degraded if it obscures the glory of God. As then God would have men to be heard, so that nothing may be taken from him, this condition ought ever to be observed, "You shalt govern my house, if you will walk in my ways." It may however be asked, can priests be rightly deprived instantly of their office when they depart from their duty? To this I answer, that the Church ought, as far as possible, to be reformed; but yet legitimate means ought to be used, so that the Church may reject all the ungodly, who respond not to their duty, nor exhibit due sincerity, nor discharge their office in obedience to God. All then who depart or turn aside from the right course ought rightly to be rejected, but by legitimate authority. But when the majority desire to have pastors, such as cannot but be deemed really wolves, they must be borne with, though unworthy of the honor, and yet so borne with that they be not allowed to oppress the Church with their tyranny, or to take to themselves what belongs to God alone, or to adulterate the worship of God or pure doctrine. However this may be, none are lawful priests before God, except those who faithfully exercise their office and respond to the calling of God, as we shall hereafter see in the second chapter of Malachi Malachi 2:1. But I am not disposed to enlarge; it is enough to adduce what an explanation of the passage may require. In short, pastors divinely appointed are so to rule over the Church as not to exercise their own power, but to govern the Church according to what God has prescribed, and in such a manner that God himself may always rule through the instrumentality of men. What he adds, Thou shalt keep my courts, appears not to be an honor to the priest, for it was an humble service to wait in the courts of the temple. But taking a part for the whole, the Prophet includes the charge of the whole temple: and it was no common honor to have the charge of that sacred habitation of God. It is not then improperly added that Joshua would be the keeper of the temple, if he walked in the ways of the Lord. Nevertheless we see at this day how the masked rulers of the Church, under the Papacy, not only disregard the keeping of the temple, but wholly repudiate it, as it seems to be unworthy of their high dignity. I call the charge of the temple, not that which is the duty of overseers, but whatever belongs to the worship of God: but to feed the flock, to discharge the office of pastors, and to administer the sacraments, is to these a sordid employment. Hence the Pope, with all his adherents, can easily bear to be relieved from the charge of the temple; but yet he seeks to rule in a profane and tyrannical manner, and according to his own pleasure. But we here see that the charge of the temple is especially intrusted to the priest, as it was a special honor. We also see on what condition God allowed the priests to continue in their dignity, even on that of walking in his ways. He afterwards adds, I will give thee passages (intercourses) among those who stand by, that is, I will cause all the godly to admit and freely to receive thee. The angels who stood there, no doubt, represented the body of the Church; for they are mingled with the faithful whenever they meet together in the name of Christ, as Paul teaches us in 1 Corinthians 11:10. Angels alone then stood by; but it is the same as though God had said, "You will all the faithful acknowledge, so that a free passage will be open to thee among them, provided you walk in my ways." And he puts passages in the plural number, for he speaks of continued homage and regard. The meaning is, that the priest is ever worthy of regard and honor when he faithfully performs his office and obeys the call of God. We may, on the other hand, conclude that all masked pastors ought justly to be excluded, when they not only are apostates and perfidious against God, but seek also to destroy the Church; yea, when they are also voracious wolves and spiritual tyrants and slaughterers. All those who are such, the angel clearly intimates, are not only unworthy of being received, but ought also to be excluded and exterminated from the Church. We now then perceive what I have stated, that whatever excellency belongs to the pastors of the Church ought not to be separated from the honor due to God; for God does not resign his authority to mortals, nor diminish anything from his own right; but he only constitutes men as his ministers, that he may by them govern his Church alone, and be alone supreme. It hence follows, that they are unworthy of honor who perform not faithfully their office; and when they rob God of what belongs to him, they ought to be deprived of their very name; for it is nothing else but the mask of Satan, by which he seeks to deceive the simple. He afterwards adds -Zechariah 3:8 8. Hear now, O Joshua the high priest, you, and your fellows that sit before you: for they are men wondered at: for, behold, I will bring forth my servant the Branch The angel shows here, that what had been hitherto shown to Zechariah was typical; for the reality had not as yet come to light, but would appear in its time. We have said that God's design was to lead the godly to the expectation of Christ; for these beginnings of favor were obscure. It behaved them, therefore, to hope for far more than they saw; and this appears evident from the verse before us, in which the angel says, hear now. He makes this preface to gain attention, as though he said, that he was going to speak of something remarkable. Then he adds, thou and thy associates who stand before thee; I will send my servant the Branch Let us notice this, which is the main part of the verse, Behold, I send my servant, the Branch. The God of hosts no doubt refers to the priest, who is eminent beyond the common comprehension of men. He is called a Branch, because he was to come forth as a stem, according to what is said in Isaiah, the eleventh chapter, Isaiah 11:1 and in other places. It is then the same as though he had said, "this priesthood is as yet disregarded, nevertheless my servant, the priest, shall come forth like a branch which arises from the earth, and it will grow." The word tsmch, tsamech means a shoot. He then compares Christ to a shoot, for he seemed, as we say, to rise up from nothing, because his beginning was contemptible. For what excellency had Christ in the estimation of the world when he was born? How did he commence his kingdom? And how was he initiated into his priesthood? Doubtless, whatever honor and glory the Father had given him was regarded we know with contempt. It is then no wonder that he is on this account called a Branch. Now the reason for the similitude is apparent enough: and though the angel speaks indefinitely, the person of Christ is no doubt intended. How so? We may judge by the event itself. What priest succeeded Joshua who equalled him in honor, or who in the tenth degree approached him? We know that nearly all were profane and ungodly men; we know that the priesthood became venal among them; we know that it was contended for with the most cruel hatred; nay, we know that a priest was slain in the temple itself; ambition was burning so furiously that no success could be gained without shedding innocent blood. After the death of Joshua nothing could have been more base and more disgraceful than the Jewish priesthood. Where then is to be found this servant of God, the Branch? This principle must also be ever borne in mind, that the reformation of the temple was to be made by Christ: we must, therefore, necessarily come to him, that we may find the servant mentioned here. And why he is called a servant has been stated elsewhere; for he humbled himself that he might be not only the minister of his Father, but also of men. As then Christ condescended to become the servant of men, it is no wonder that he is called the servant of God. Let us now enquire why the angel bids Joshua and his companions to hear. He indirectly reproves, I doubt not, the common unbelief, for there were very few then who had any notion of a future and spiritual priesthood. Indeed, the people had the promises in their mouths, but nearly all had their thoughts fixed on the earth and the world. This is the reason why the angel directed his words especially to Joshua and his companions: he saw that the ears of others were almost closed; he saw so much indifference in the people, that hardly any one was capable of receiving his doctrine: and thus he intended to obviate a trial which might have weakened the courage of

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Joshua. For we know how ready we are to faint when the whole world would drive us to apostasy; for when any of us is weak, we wish to be supported by others; and when there is no faith, no religion, no piety among men, every one is ready to quail. In short, we can hardly believe God, and continue firm in his word, except we have many companions, and a large number in our favor; and when unbelief prevails everywhere our faith vacillates. Hence the angel now addresses Joshua and his companions apart; as though he had said, that there was no reason for them to depend on the multitude, but, on the contrary, to look to God, and by relying on his word to wait patiently for what he promised, though all the rest were to reject his favor: Thou then and thy friends who stand before thee He adds, for they are men of wonder; or though they are men of wonder; but the meaning is the same. For God means, that though the whole people rejected what he now declares as to the renewal of the priesthood, it would yet be found true and confirmed in its own time. Some render the words, "men of prodigy," because they were objects of wonder and they think that the companions of Joshua were signalised by this title or encomium, because their faith was victorious and surmounted all hindrances. But the meaning of the prophet seems to me to be wholly different: and, I doubt not, but that this passage is the same with another in Isaiah, the eighth chapter, Isaiah 8:1 where he says, that the faithful were men of prodigy, or, that they were for a sign or prodigy, because they were objects of hatred, "what do these seek for themselves?" As then all were astonished as at a spectacle new and unwonted, when any one of the faithful met them, the Prophet says, that the true servants of God were then for a sign and prodigy. So here they are men of prodigy, for we see clearly, that the companions of Joshua were separated from the rest, or the common multitude. Why? Not because they were objects of wonder, for that would be frigid, but because they were objects of reproach to all; and they were hardly borne with by the people, who clamored, "What do these seek for themselves? They seek to be wiser than the Church." In the same way we find ourselves at this day to be condemned by the Papists. "Oh! these, forsooth, will create a new world, they will create a new law: the rule of our great men will not satisfy these; we have a Church founded for so many ages, antiquity is in our favor. In short these men tear asunder what has been sanctioned from the beginning until now." But in the time of Joshua and in the time of Isaiah, all who simply believed God were regarded as strange men; for the people had become then so unrestrainedly licentious, that to retain the pure worship of God was viewed as a strange thing on account of its novelty. We now apprehend the meaning of the words, when the angel bids Joshua and his companions to attend, and when he calls them the men of prodigy, and when at last he promises that a priest should arise like a Branch, for God would make Christ to rise up, though hid, not only under the feet, but under the earth itself, like a shoot which comes forth from the root after the tree has been cut down. It follows -Zechariah 3:9 9. For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, says the LORD of hosts, and I will remove the iniquity of that land in one day. He more fully sets forth what we have observed in the last verse; but he speaks figuratively. He says that there were seven eyes on the stone which was set before Joshua; and that God would in one day take away the iniquity of the land, so that nothing would prevent it from recovering its ancient glory. This is the import of the whole; but interpreters vary, especially as to the eyes. Almost all Christians agree as to the stone; for they think Christ to be meant; and we know that there are many similar passages, where Christ is called a stone, because the Church is on him founded; "Behold, I lay in Zion a precious stone," says Isaiah in the Isaiah 28:1; and in Psalm 118:1 and in other places there are similar words. I yet think that the Prophet alludes to the temple, which was then begun to be built; but at the same time I take this as admitted, that Christ is called metaphorically a stone, as before he was called a Branch. But we must bear in mind that the external figure of the visible temple is applied to Christ himself. Behold, says God, the stone which I have set before Joshua has seven eyes; and further, I will engrave it with sculptures, that it may appear wonderful before the whole world. We now perceive what the subject is, and the mode of speaking here adopted. As to the subject, the angel says, that the temple which Joshua had begun to build, was a celestial building; for God here declares himself to be its founder and builder, -- The stone, he says, which I have set; and he says this, that Joshua might know that he labored not in vain in building the temple. For had it been the work of men, it might have fallen, and might have been pulled down a hundred times by the hand of enemies; but God declares that the temple was founded by his own hand He, at the same time, as I have said, raises up the thoughts of the godly to Christ, which is the substance and reality of the temple. Hence he says, I set a stone before Joshua; that is, "Though Joshua builds, and workmen diligently labor with him, yet I am the chief framer and architect of the temple." He then says, on this stone shall be seven eyes. Some apply this to the seven graces of the Spirit: but the definition which they make, who have said, that the grace of the Spirit is sevenfold, is puerile; they know not about what they prattle and vainly talk; for Scripture speaks of many more. They also falsely adduce a passage from the Isaiah 11:1 for they mistake there as to the number: the Latin version has led them astray. Others think that the seven eyes have a reference to the whole world; as though the angel had said, that all will direct their eyes to this stone, according to what is said by Christ, that he was raised up on high, that he might draw all men to himself: then seven eyes, that is the eyes of all men, shall be turned to this stone. Some again apply this to the fullness of grace which has been given to Christ. But I think that the simpler view is, that his glory is set forth, according to what immediately follows, -- I will engrave its engravings. For it is a vain refinement to say, that God engraved engravings when the side of Christ was pierced, when his hands and his feet were perforated: this is to trifle, and not seriously to explain Scripture. But the Prophet by engraving, means the valuable and extraordinary character of this stone; as though he had said, "It will be a stone remarkable for every excellency; for God will adorn this stone with wonderful engravings; and then it will be a stone having eyes, that is, it will not only turn to itself the eyes of others, but it will illuminate them, and exhibit as it were such brightness as will, by its own reflection, lead men to behold it." We now understand the full meaning of the Prophet. What remains I cannot finish now. Prayer Grant, Almighty God, that as by nature we do not willingly submit to the reproach and contempt of the world, -- O grant, that with our hearts lifted up to heaven, we may become indifferent to all reproaches, and that our faith may not succumb nor vacillate, though profane men may ridicule us while serving thee under the cross: but may we patiently wait, until Christ shall at length appear in the splendor of his priesthood and kingdom; and may we, in the meantime, contemplate the excellency with which you have adorned your Church, and be thus encouraged to connect ourselves with those few and despised men, who faithfully and sincerely follow your word, and disregard the arrogance of the whole world, and never doubt, but that if we remain grounded in the pure doctrine of the gospel, you will raise us up to heaven, yea, and above all heavens, where we shall enjoy that blessedness which your only-begotten Son has obtained for us by his own blood. -- Amen. Lecture One Hundred and Forty-first We have to consider the last words of the ninth verse, in which God promises to remove the iniquity of the land in one day. Some refinedly take the one day for the one sacrifice, by which Christ once for all expiated for ever for the sins of the world; but the Prophet in my view speaks in a simpler manner; for he mentions one day for suddenly or quickly. I indeed allow that expiation was to be sought through the one sacrifice of Christ; but the Prophet intimates, that God would be so propitious to the Jews, as to deliver them from all the wrongs and molestations of their enemies. He then assigns a reason why he purposed to deal so bountifully with his people, even because he would not impute their sins. And we know this to be the fountain of all the blessings which flow from God to us, that is, when he forgives us and blots out our sins. We now then apprehend the Prophet's meaning: I will take away the iniquity of the land in one day, that is, "Though hitherto I have in various ways punished this people, I shall of a sudden be pacified towards them, so that no iniquity shall come to an account before me,or prevent me from favoring this people." It now follows in the Prophet Zechariah 3:10 10. In that day, says the LORD of hosts, shall you call every man his neighbour under the vine and under the fig tree. We see from this verse that a particular time is signified by one day; for the Prophet wished to inspire the Jews with confidence, lest they should think that their misery would continue, because God had hitherto treated them with rigor and severity. Here then is shown to them a sudden change. He therefore adds, In that day, ye shall call every one his neighbor under his vine and under his fig-tree; that is, "Ye shall dwell secure, beyond the reach of fear or of danger; for no one will be incensed against you." This kind of expression signifies a safe and quiet state, that is, when it is said; that neighbors meet together under the vine and under the fig-tree. For they

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who fear, either remain inclosed in cities, or seek, when in the country, some fortified place and difficult of access, or watch their own doors that they may not be exposed to injuries; but they who joyfully meet together under the vine or under the fig-tree, show that they are free from every anxiety and fear. The sum of the whole then is, -- that when God shall openly make himself the guardian of his Church, the faithful shall be relieved from every fear, and shall cheerfully enjoy their freedom, so that they shall venture to have their repast under the vine and under the fig-tree, that is, in the open air and on the public road, as there will be none to terrify them. But as this promise is to be extended to the whole kingdom of Christ, what is said ought to be applied to that spiritual peace which we enjoy, when we are fully persuaded that God is reconciled to us; for then also us become reconciled among ourselves, so that we no longer seek to injure one another, according to what we have observed in Micah, (Micah 4:4,) and according to what Isaiah says in the second chapter Isaiah 2:1. Let us now proceedChapter 4. Zechariah 4:1-6 1. And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, 2. And said unto me. What do you see? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: 3. And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. 4. So I answered and spoke to the angel that talked with me, saying, What are these, my lord? 5. Then the angel that talked with me answered and said unto me, do you not know what these are? And I said, No, my lord. 6. Then he answered and spoke unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, says the Lord of hosts. Another vision is narrated here, -- that a candlestick was shown to the Prophet, on which there were seven lights. He says that the candlestick was formed all of gold: and he says that to the seven lamps there were as many cruses, (infusoria -- pourers,) or, as some think, there were seven cruses to each lamp: but the former view is what I mostly approve, that is, that every lamp had its own cruse. He further says, that there were two olive-trees, one on the right, the other on the left hand, so that there was no deficiency of oil, as the olive-trees were full of fruit. Since then there was a great abundance of berries, the oil would not fail; and the lamps were continually burning. This is the vision, and the explanation is immediately added, for God declares that his Spirit was sufficient to preserve the Church without any earthly helps, that is, that his grace would always shine bright, and could never be extinguished. There is, moreover, no doubt but that God set forth to Zechariah a figure and an image suitable to the capacities of the people. The candlestick in the temple, we know, was made of gold; we know also, that seven lamps were placed in the candlestick, for it had six branches; and then there was the trunk of the candlestick. As then the seven lamps shone always in the temple on the golden candlestick, it was the Lord's design here to show that this ceremonial symbol was not superfluous or insignificant; for his purpose was really to fulfill what he exhibited by the candlestick: and such analogy is to be seen in many other instances. For it was not the Lord's purpose simply to promise what was necessary to be known; but he also designed to add at the same time a confirmation by ceremonial types, that the Jews might know that their labor was not in vain when they lighted the lamps in the temple; for it was not a vain or a deceptive spectacle, but a real symbol of his favor, which was at length to be exhibited towards them. But we may more fully learn the design of the whole, by considering the words, and each part in order. He says that the Angel returned; by which we understand that God, without any request or entreaty on the part of the Prophet, confirmed by a new prophecy what we have already observed; for the Prophet confesses that he was as it were overcome with astonishment, so that it was necessary to awake him as it were from sleep. The Prophet was not therefore able to ask any thing of God when under the influence of amazement; but God of his own free will came to his aid, and anticipated his request. We hence see that the faithful were not in one way only taught to entertain confidence as to the restoration of the Church; but as there was need of no common confirmation, many visions were given; and it must at the same time be added, that though no one interposed, yet God was of his own self solicitous about his Church, and omitted nothing that was necessary or useful to support the faith of his people. And farther, as the Prophet says that he was awakened by the Angel, let us learn, that except God awakens us by his Spirit, torpor will so prevail over us, that we cannot raise our minds above. Since God then sees that we are so much tied down to the earth, he rouses us as it were from our lethargy. For if the Prophet had need of such help, how much more have we, who are far below him in faith? Nay, if he was earthly, are we not altogether earth and ashes? It must yet be observed, that the Prophet was not so overwhelmed with drowsiness as with astonishment; so that he was hardly himself, as it is the case with men in an ecstasy. The Prophet was also reminded to be attentive to the vision -- What do you see? Then there was presented to him a sight which we have described; but the Prophet by seeing could have seen nothing, had he not been instructed by the Angel. We must also observe, that this tardiness of the Prophet is useful to us; for we hence more surely conclude, that nothing was represented without a design; but that the whole was introduced for his benefit, though he overlooked, as with closed eyes, what God showed to him by the Angel. We then conclude that there was nothing done by chance, but that the Prophet was really under a divine guidance, so that he might learn what he was afterwards faithfully to deliver to others. The vision is then narrated -- that a candlestick of God was shown to him. The substance of the candlestick was intended to set forth a mystery. It is indeed true that gold is corruptible; but as we cannot otherwise understand what exceeds the things of the world, the Lord, under the figure of gold, and silver, and precious stones, sets forth those things which are celestial, and which surpass in value the earth and the world. It was for this purpose that God commanded a candlestick to be made of gold for him, not that he needed earthly wealth or riches, or was pleased with them as men are, whose eyes are captivated by the sight of gold and silver. We indeed know that all these things are counted as nothing before God; but regard was had in these symbols to this -- that they might know that something sublime and exalted was to be understood whenever they looked on the golden candlestick. Hence by the gold the Prophet must have learnt, that what was here set forth was not worthless or mean, but unusual and of great importance. He afterwards says that there was a vessel, or some render it a pot; but it was a round vessel, and it was on the top of the candlestick; for the lamps burned on the very summit of the candlestick. Now there was a pot or bowl; and here there was a little difference between the candlestick of the temple and that of which the Prophet speaks now; for in the candlestick of the temple there were many pots or bowls, but here the Prophet says that there was but one; and also that there were seven pourers or postings; for by this term we may understand the very act of pouring, as well as the instruments themselves. But it is better to refer this to the pourers, which distilled the oil continually, that the wick might not become dry, but gather always new strength. He says that there were seven pourers to the lamps on the top; and also that there were two olive-trees, which supplied new abundance, so that the oil was always flowing. We must now then enquire the meaning of the vision. Many understand by the candlestick the Church; and this may be allowed. At the same time I think that God here simply testified to the Jews, that in having commanded them to set up a candlestick, he did not appoint an empty, or a deceptive, but a real symbol. God no doubt represented by the lamps the graces, or the various gifts of his Spirit; yet the idea of a sevenfold grace is a mere fancy; for God did not intend to confine to that number the gifts of the Holy Spirit, the variety of which is manifold, even almost infinite. Hence the number seven designates perfection, according to the common usage of Scripture. God then intended by placing the candlestick in the midst of the temple, to show that the grace of his Spirit always shines in his Church, not of one kind only, but so that there was nothing wanting as to its perfection. Some think that teachers are represented by the lamps; but as I have already said, it is better to take a simple view of the meaning than to philosophise on the subject. There is indeed no doubt but that God pours forth his graces to illuminate his Church by his ministers; this we find by experience; but what I have stated is sufficient that God never forsakes his Church, but illuminates it with the gifts of his Spirit; while yet the variety of these gifts is set forth by the seven lamps. This is one thing. It afterwards follows, that the Prophet inquired of the Angel, What does this mean? We hence learn again, that the Prophet was instructed by degrees, in order that the vision might be more regarded by us; for if the Prophet had immediately obtained the knowledge of what was meant, the narrative might be read by us with no attention; we might at least be less attentive, and some might probably think that it was an uncertain vision. But as the Prophet himself attentively considered what was divinely revealed to him, and yet failed to understand what God meant, we are hereby reminded that we ought not to be indifferent as to what is here related; for without a serious and diligent application of the mind, we shall not understand this prophecy, as we are not certainly more clear-sighted than the Prophet, who had need of a guide and teacher. There is also set before us an example to be imitated, so that we may not despair when the prophecies seem obscure to us; for when the Prophet asked, the Angel immediately helped his ignorance. There is therefore no doubt but that the Lord will supply us also with understanding, when we confess that his mysteries are hid from us, and when conscious of our want of knowledge, we flee to him, and implore him not to speak in vain to us, but to grant to us the knowledge of his truth. The angel's question to the Prophet, whether he understood or not, is not to be taken as a reproof of his dullness, but as a warning, by which he meant to

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rouse the minds of all to consider the mystery. He then asked, Art thou ignorant of what this means, in order to elicit from the Prophet a confession of his ignorance. Now if the Prophet, when elevated by God's Spirit above the world, could not immediately know the purpose of the vision, what can we do who creep on the earth, except the Lord supplies us with understanding? In short, Zechariah again recommends to us the excellency of this prophecy, that we may more attentively consider what God here declares. He calls the angel his Lord, according to the custom of the Jews; for they were wont thus to address those who were eminent in power, or if anything superior. He did not call him Lord with the intention of transferring to him the glory of God; but he thus addressed him only for the sake of honor. And here again we are reminded, that if we desire to become proficient in the mysteries of God, we must not arrogate anything to ourselves; for here the Prophet honestly confesses his own want of knowledge. And let us not at this day be ashamed to lie down at God's feet, that he may teach us as little children; for whosoever desires to be God's disciple must necessarily be conscious of his own folly, that is, he must come free from a conceit of his own acumen and wisdom, and be willing to be taught by God. Now follows the explanation the angel gives this answer -- This is the word of Jehovah to Zerubbabel, saying, etc. Here the angel bears witness to what I have shortly referred to that the power of God alone is sufficient to preserve the Church, and there is no need of other helps. For he sets the Spirit of God in opposition to all earthly aids; and thus he proves that God borrows no help for the preservation of his Church, because he abounds in all blessings to enrich it. Farther, by the word spirit we know is meant his power, as though he had said, "God designs to ascribe to himself alone the safety of his Church; and though the Church may need many things, there is no reason why it should turn its eyes here and there, or seek this or that help from men; for all abundance of blessings may be supplied by God alone." And host and might, being a part for the whole, are to be taken for all helps which are exclusive of God's grace. It is indeed certain that God acts not always immediately or by himself, for he employs various means, and makes use in his service of the ministrations of men; but his design is only to teach us that we are very foolish, when we look around us here and there, or vacillate, or when, in a word, various hopes, and various fears, and various anxieties affect us; for we ought to be so dependent on God alone, as to be fully persuaded that his grace is sufficient for us, though it may not appear; nay, we ought fully to confide in God alone, though poverty and want may surround us on every side. This is the purport of the whole. But God intended also to show that his Church is built up and preserved, not by human and common means, but by means extraordinary and beyond all our hopes and all our thoughts. It is indeed true, as I have just said, that God does not reject the labors of men in building up and in defending his Church; but yet he seems as though he were not in earnest when he acts by men; for by his own wonderful power he surpasses what can be conceived by human thought. To be reminded of this was then exceedingly necessary, when the Church of God was despised, and when the unbelieving haughtily ridiculed the miserable Jews, whom they saw to be few in number and destitute of all earthly aids. As then there was nothing splendid or worthy of admiration among the Jews, it was needful that what we find here should have been declared to them -- even that his own power was enough for God, when no aid came from any other quarter. The same also was the design of what we have noticed respecting the seven pourers and the olive-trees; for if God had need of earthly helps, servants must have been at hand to pour forth the oil; but there were seven pourers to supply the oil continually. Wherefrom? Even from the olive-trees. As then the trees were fruitful, and God drew from them the oil by his hidden power, that the lamps might never be dry, we hence clearly learn, that what was exhibited is that which the angel now declares, namely, that the Church was, without a host and without might, furnished with the gifts of the Holy Spirit, and that in these there was a sufficient defense for its preservation, in order that it might retain its perfect state and continue in vigor and safety. When therefore we now see things in a despairing condition, let this vision come to our minds -- that God is sufficiently able by his own power to help us, when there is no aid from any other; for his Spirit will be to us for lamps, for pourers, and for olive-trees, so that experience will at length show that we have been preserved in a wonderful manner by his hand alone. We now then understand the design of the Prophet, and the reason why this vision was shown to him -- that the faithful might be fully induced to entertain a firm hope as to that perfect condition of the Church which had been promised; for no judgment was to be formed of it according to earthly means or helps, inasmuch as God had his own power and had no need of deriving any assistance from others. And Zechariah says also, that this word was to Zerubbabel, even that he might take courage and proceed with more alacrity in the work of building the temple and the city. For Zerubbabel, we know, was the leader of the people, and the Jews returned to their country under his guidance; and in the work of building the city his opinion was regarded by all, as peculiar honor belonged to him on account of his royal descent. At the same time God addressed in his person the whole people: it was the same as though the angel had said, "This word is to the Church." The head is here mentioned for the whole body, a part being specified for the whole. Now as Zerubbabel was only a type of Christ, we must understand that this word is addressed to Christ and to all his members. Thus we must remember that all our confidence ought to be placed on the favor of God alone; for were it to depend on human aids, there would be nothing certain or sure. For God, as I have said, withdraws from us whatever may add courage according to the judgment of the flesh, in order that he may invite or rather draw us to himself. Whenever, then, earthly aids fail us, let us learn to rely on God alone, for it is not by a host or by might that God raises up his Church, and preserves it in its proper state; but this he does by his Spirit, that is, by his own intrinsic and wonderful power, which he does not blend with human aids; and his object is to draw us away from the world, and to hold us wholly dependent on himself. This is the reason why he says that the word was addressed to Zerubbabel. The rest I shall consider tomorrow. Prayer Grant, Almighty God, that as you shine on us by your word, and show to us the way of salvation, we may with open eyes look on that light; and as we are blind also at mid-day, open our eyes, and may the inward light of thy Spirit lead us to the light of your word, that we may not doubt but that you alone art sufficient to supply us with all those things which are necessary for the enjoyment of celestial life, that by thus distilling on us frequently and continually you may refresh us, so that the light of faith, which has been once kindled in our hearts by your grace, may never be extinguished, until at length we shall attain to that fullness which has been laid up for us in heaven: and may we thus now in part be satisfied with the measure of knowledge which you have given us, until we shall at length see you face to face, that being thus transformed to your image, we may enjoy the fullness of that glory into which Christ our Lord has been received. -- Amen. Lecture One Hundred and Forty-second Zechariah 4:7 7. Who are you, O great mountain? Before Zerubbabel you shall become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Here the angel pursues the same subject which we have been already explaining -- that though the beginning was small and seemed hardly of any consequence and importance, yet God would act in a wonderful manner as to the building of the temple. But as this was not only arduous and difficult, but also in various ways impeded, the angel now says, that there would be no hindrance which God would not surmount or constrain to give way. He compares to a mountain either the Persian monarchy or all the hosts of enemies, which had then suddenly arisen in various parts, so that the Jews thought that their return was without advantage, and that they were deceived, as the event did not answer to their wishes and hopes. We now then perceive the design of the Holy Spirit: as Satan attempted by various artifices to prevent the building of the temple, the angel declares here that no obstacle would be so great as to hinder the progress of the work, for God could suddenly reduce to a plain the highest mountains. What art thou, great mountain? The expression has more force than if the angel had simply said, that all the attempts of enemies would avail nothing; for he triumphs over the pride and presumption of those who then thought that they were superior to the Jews: "Ye are," he says, "like a great mountain; your bulk is indeed terrible, and sufficient at the first view not only to weaken, but also to break down the spirits; but ye are nothing in all your altitude." But the text may be read in two ways, "What art thou, great mountain? A plain before Zerubbabel;" or, "What art thou, great mountain before Zerubbabel? A plain." The latter rendering is the best, and it is also what has been universally received. And he says that this mountain was before Zerubbabel, that is, in his presence, for it stood in opposition to him. Now this doctrine may be fitly applied to our age: for we see how Satan raises up great forces, we see how the whole world conspires against the Church, to prevent the increase or the progress of the kingdom of Christ. When we consider how great are the difficulties which meet us, we are ready to faint and to become wholly

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dejected. Let us then remember that it is no new thing for enemies to surpass great mountains in elevation; but that the Lord can at length reduce them to a plain. This, then, our shield can cast down and lay prostrate whatever greatness the devil may set up to terrify us: for as the Lord then reduced a great mountains to a plain, when Zerubbabel was able to do nothing, so at this day, however boldly may multiplied adversaries resist Christ in the work of building a spiritual temple to God the Father, yet all their efforts will be in vain. He afterwards adds, He will bring forth the stone of its top. The relative is of the feminine gender, and must therefore be understood of the building. Zerubbabel shall then bring forth the stone, which was to be on the top of the temple. By the stone of the top, I understand the highest, which was to be placed on the very summit. The foundations of the temple had been already laid; the building was mean and almost contemptible: it could not however be advanced, since many enemies united to disturb the work, or at least to delay it. Nevertheless the angel promises what he afterwards explains more fully -- that the temple would come to its completion, for Zerubbabel was to bring forth and raise on high the stone of the top, which was to be on the very summit of the temple. And then he subjoins, shoutings, Grace, grace, to it; that is, God will grant a happy success to this stone or to the temple. The relative here again is feminine; it cannot then be applied to Zerubbabel, but to the temple or to the stone: it is however more probable that the angel speaks of the temple. And he says that there would be shoutings; for it was necessary to encourage the confidence of the faithful and to excite them to prayer, that they might seek, by constant entreaties, a happy and prosperous issue to the building of the temple. The angel, then, bids all the godly with one voice to pray for the temple; but as all prosperous events depend on the good pleasure of God, he uses the word chn, chen, grace, which he repeats, that he might more fully encourage the faithful to perseverance, and also that he might kindle their desire and zeal. We now then see what this verse on the whole contains: first, the angel shows that however impetuously the ungodly might rage against the temple, yet their attempts would be frustrated, and that though they thought themselves to be like great mountains, it was yet in the power and will of God to reduce them to a plain, that is, suddenly to lay them prostrate. This is one thing. Then secondly, he adds, that a happy success would attend the building of the temple; for Zerubbabel would bring forth the top-stone, the highest. And lastly, he subjoins, that the faithful ought unanimously to pray, and so to persevere with the greatest ardor and zeal, that God might bless the temple, and cause the building of it to be completed. It now follows -Zechariah 4:8, 9 8. Moreover the word of the LORD came unto me, saying. 9. The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and you shall know that the LORD of hosts has sent me unto you. He confirms in this passage what I lately stated -- That there was no reason for the faithful to entertain doubts or to feel anxious, because they saw that the beginning of the building was mean and despised by the world; for the Lord would at length show that it was built by his sanction and command, and that it would succeed far better than all of them had thought. But he says that the word of Jehovah came to him; and yet at the end of the next verse he shows that this address came from the mouth of the angel. But it is a wellknown and a common mode of speaking, that God himself is said to speak, when he employs either angels or men as his agents; for the person of the messenger lessens in no degree the reverence due to the word: the majesty, then, of God ought to remain inviolable in his word, whether brought to us by men or by angels. Now the Prophet felt assured that nothing was adduced by the angel, but what he conveyed as the minister of God. The sum of the whole is, that the temple, though some interruptions happened, was yet so begun that its completion was at length to be expected; as God had made use of the labors of Zerubbabel, so he would not forsake the work of his hands. Since, then, God was the chief founder of the building, it could not be but that the temple would at length be completed. This is what the angel had in view in these words, The hands of Zerubbabel have founded this house. Of the foundation there was indeed no doubt; but many believed that the building would ever remain unfinished, for Satan had already by means of the most powerful enemies impeded its progress. As then despair had laid hold on the minds of almost all, the angel declares that Zerubbabel would gain his object in finishing the temple which he had begun. He afterwards adds, Thou shalt know that God has sent me to you. Of this knowledge we have spoken elsewhere. The meaning is, that the event would be a sure and suitable proof, that nothing had been rashly undertaken by them, but that the temple was built by God's command, for his power would be evident in its completion. And he addresses the Prophet, who though he was fully persuaded of the event and of the fulfillment of this prophecy, yet learnt by what took place that the angel who gave the promise was sent from above. We have said elsewhere that there are two kinds of knowledge; one is of faith, which we derive from the word, though the thing itself does not appear; the other is of experience, when God adds accomplishment to the promise, and proves that he had not spoken in vain and this is the knowledge which the angel means when he says, Thou shalt know that I have been sent from above to you. Now if this be applied to Christ, it may, as I have said, be justly done; for it is certain that angels were then sent in such a manner that Christ was the chief. Since, then, nothing was undertaken as to the building of the temple without Christ being the leader, he rightly says here that he was sent by the Father. It afterwards follows -Zechariah 4:10 10. For who hath despised the day of small things? For they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the LORD, which run to and fro through the whole earth. Here the angel reproves the sloth and fear of the people, for the greater part were very faint-hearted; and he also blames the Jews, because they formed a judgment of God's work at the first view, Who is he, he says, that has despised the day of paucities? He does not ask who it was, as though he spoke only of one, or as though they were few in number or insignificant but he addresses the whole people, who were chargeable with entertaining this wrong feeling; for all were cast down in their minds, because they thought that the work begun would be a sport to the ungodly, and would come to nothing, according to what we read in Nehemiah 3:12, that the old men wept, so that nearly all threw down their tools, and left off the building of the temple. We hence see that not a few despised the small beginnings, and that the minds of all the people were dejected, for they thought that they labored in vain while building the temple, which made no approach to the glory and splendor of the former temple: "What are we doing here? We seek to build a temple for God; but what is it? Does it correspond to the temple of Solomon? No, not in the tenth degree; yet God has promised that this temple would be most glorious." While then they were considering these things, they thought either that the time was not come, or that they toiled in vain, because God would not dwell in a tent so mean. This is the reason why the Prophet now says, Who is he that has despised the day of paucities? God then sets himself in opposition to an ungrateful and ill- disposed people, and shows that they all acted very foolishly, because they cast and fixed their eyes only on the beginning of things, as though God would not surpass by his power what human minds could conceive. As then God purposed in a wonderful manner to build the temple, the angel reproves here the clamors of the people. He then adds, They shall rejoice when they shall see the workman's plummet in the hard of Zerubbabel. Though he had adopted a severe and sharp reproof, he yet mitigates here its severity, and promises to the Jews that however unworthy they were of such kindness from God, they would yet see what they had by no means expected, even Zerubbabel furnished with everything necessary for the completion of the temple. Hence they shall see Zerubbabel with his tin-stone; that is, with his plummet. As builders in our day use a plumb-line, so he calls that in the hand of Zerubbabel a tin-stone, which he had when prepared to complete the temple. This doctrine may be also applied to us: for God, to exhibit the more his power, begins with small things in building his spiritual temple; nothing grand is seen, which attracts the eyes and thoughts of men, but everything is almost contemptible. God indeed could put forth immediately his power, and thus rouse the attention of all men and fill them with wonder; he could indeed do so; but as I have already said, his purpose is to increase, by doing wonders, the brightness of his power; which he does, when from a small beginning he brings forth what no one would have thought; and besides, his purpose is to prove the faith of his people; for it behaves us ever to hope beyond hope. Now when the beginning promises something great and sublime, there is no proof and no trial of faith: but when we hope for what does not appear, we give due honor to God, for we depend only on his power and not on the proximate means. Thus we see that Christ is compared to a shoot, which arises from the stem of Jesse. (Isaiah 11:1.) God might have arranged that Christ should have been born when the house of David was in its splendor, and when the kingdom was in a flourishing state: yet his will was that he should come forth from the stem of Jesse, when the royal name was almost cut off. Again, he might have brought forth Christ as a full-grown tree; but he was born as an insignificant shoot. So also he is compared by Daniel to a rough and unpolished stone cut off from a mountain. (Daniel 2:45.) The same thing has also been accomplished in our age, and continues still at this day to be accomplished. If we consider what is and has been the beginning of the

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growing gospel, we shall find nothing illustrious according to the perceptions of the flesh; and on this account the adversaries confidently despise us; they regard us as the off-scourings of men, and hope to be able to cast us down and scatter us by a single breath. There are many at this day who despise the day of paucity, who grow faint in their minds, or even deride our efforts, as though our labor were ridiculous, when they see us sedulously engaged in promoting the truth of the gospel; and we ourselves are also touched with this feeling: there is no one who becomes not sometimes frigid, when he sees the beginning of the Church so mean before the world, and so destitute of any dignity. We hence learn how useful it is for us at this day to be reminded, that we shall at length see what we can by no means conjecture or hope for according to present appearances; for though the Lord begins with little things, and as it were in weakness, yet the plummet will at length be seen in the hand of the Architect for the purpose of completing the work. There is at this day no Zerubbabel in the world, to whom the office of building the temple has been committed; but we know that Christ is the chief builder, and that ministers are workmen who labor under him. However then may Satan blind the unbelieving with pride and haughtiness, so that they disdain and ridicule the building in which we labor; yet the Lord himself will show that he is the chief builder, and will give to Christ the power to complete the work. He afterwards adds, These seven are the eyes of Jehovah, going round through the whole earth. The angel calls the attention of Zechariah to what we have before observed; for the discourse was respecting the plummet, and Zechariah said, that there were shown to him seven eyes in that stone. The angel explains what those seven eyes meant, even that the Lord by his providence would conduct the work to its completion. But we have said that seven eyes are attributed to God, that we may be assured that nothing is hid from him; for no one among men or angels possesses so great a clear-sightedness but that he is ignorant of some things. Many of Gods mysteries, we allow, are hid from angels; but when they are sent forth, they receive as much revelation as their office requires. But the angel shows here, that we ought by no means to fear that anything will happen which God has not foreseen; for the seven eyes, he says, go around through the whole earth: not that God has need of seven eyes; but we know what the number seven means in Scripture; it signifies perfection. The meaning then is -- that God would sufficiently provide that nothing should happen that might disturb him, or turn him aside, or delay him in the execution of his work. How so? because there were seven eyes; that is, he by his providence would surmount all difficulties, and his eyes went round through the whole earth, so that the devil could devise nothing behind or before, on the right hand or on the left, above or below, which he could not easily frustrate. We now then perceive the object of the Prophet. With regard to the words, some render 'lh, ale, in the neuter gender, "These are seven, they are the eyes of God." But as to the sense, there is no ambiguity: for the angel would have the faithful to rely on God's providence, in order that they might be secure and fear no danger; as the Lord would remove whatever was contrary to his purpose. It now follows -Zechariah 4:11-14 11. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? 12. And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? 13. And he answered me and said, Do you not know what these are? And I said, No, my lord. 14. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. The same vision is again related, at least one similar to that which we have just explained; only there is given a fuller explanation, for the Prophet says that he asked the angel what was meant by the two olive-trees which stood, one on the right, the other on the left side of the candlestick, and also by the two pipes of the olive-trees. Some render svlym, shebelim, ears of corn, thinking that the branches of the olive-trees are compared to ears of corn, because they were full and loaded with berries; but the metaphor seems to me immaterial. The word in Hebrew is indeed ambiguous; but it often means a pipe, or a running or flowing; and this sense best suits this passage; and I wonder that this meaning has been overlooked by all interpreters; for no doubt necessity constrained them to retake themselves to this metaphor, however unnatural it was. But we know that this spectacle was presented to Zechariah in order to show that the olive-tree continually supplied abundance of oil, lest the wick should become dry, and lest the lamps should thus fail. Since then on every side there were pourers or pipes, and three tubes received the oil from one olive-tree, and four received it from the other, so that great abundance thus flowed from the two olive-trees, and since there were also seven pipes, we see how suitable it was that they should be between the olive-trees on the right and on the left, and also that their tubes for the oil should be between the pourers and the two pipes. As then the oil ran through the pourers and passed through the two pipes, he asks the angel what these flowing meant? The answer was, These are the two sons of oil, who stand before the Lord of all the earth; that is, they are the two fountains which supply oil from God himself, lest the lamps should fail through the want of it. This is the import of the whole. I have said that there is some difference in the visions though the angel relates hardly anything new, except respecting the flowing and the tubes; but as a new explanation is given, Zechariah no doubt more fully considered what he had slightly looked on before. The more attentive then to the vision the Prophet became, the more confirmed he was; for God showed to him now what he had not sufficiently observed before, namely, that there were pipes or tubes through which the oil flowed into each of the pourers, and further, that these flowing or a continual running of the oil, was like that of a river, which runs through its own channel. But God intended to instruct his Prophet by degrees, that we may learn at this day to apply our thoughts to the understanding of his doctrine; for the instruction to be derived from it is not of an ordinary kind, as I have already reminded you. Indeed the state of things in our time is nearly the same with that of his time: for Christ now renews by the power of his Spirit that spiritual temple which had been pulled down and wholly demolished; for what has been the dignity of the Church for many ages? Doubtless, it has been for a long time in a dilapidated state; and now when God begins to give some hope of a new building, Satan collects together many forces from all parts to prevent the progress of the work. We are also tender and soft, and even faint-hearted, so that hardly one in a hundred labors so courageously as he ought. We hence then learn how necessary for us is this doctrine: it was not, therefore, to no purpose that the Prophet did not apprehend at once and in an instant what was presented to him in the vision, but made progress by degrees. We have also mentioned before, that the desire of improvement observed in Zechariah ought to be noticed. For though we attain not immediately what God teaches, yet the obscurity of a passage ought not to damp our ardor; but we ought rather to imitate the Prophet, who, in things difficult and unknown to him, asked explanations from the angel. Angels are not indeed sent now to us from heaven to answer our questions; but yet no one shall be without benefit who will humbly and with a sincere desire ask of God; for God will either by his ministers so elucidate what seems obscure to us and full of darkness, that we shall know that there is nothing but what is clear in his word; or he will by the Spirit of knowledge and judgment supply what is deficient in the ministrations of men. And this is also the reason why the angel replies, Do you not know what these mean? For he does not upbraid Zechariah with ignorance, but rather reminds all the faithful, that they ought to quicken themselves, and to exert all their ardor to learn, lest sloth should close up the way against them. This reply, then, of the angel no doubt belongs to us all, "Do you not know what these mean?" We ought to remember that the things we esteem as common far exceed our thoughts. It indeed often happens that one runs over many parts of Scripture, and thinks that he reads nothing but what is clear and well known, while yet experience teaches us that we are inflated with too much self-confidence; for we look down, as it were from on high, on that doctrine which ought, on the contrary, to be reverently adored by us. Then let every one of us, being warned by this sentence of the angel, acknowledge that he as yet cleaves to first principles, or, at least, does not comprehend all those things which are necessary to be known; and that therefore progress is to be made to the very end of life: for this is our wisdom, to be learners to the end. I come now to the answers of the angel, These are the two sons of oil. Some understand by the two sons of oil a king and a priest; but this is by no means suitable. There is no doubt but that he calls the perpetual flowing the two sons of oil; as though he had said, that it could not possibly be that the grace of God should ever fail to preserve the Church, as God possesses all abundance, and bids his grace so to flow, as that its abundance should never be diminished. He therefore says, that they stand with the Lord of the whole earth: for l, ol, sometimes means with, and sometimes concerning; but I prefer taking its simple meaning; therefore, stand do the sons of oil with the Lord. Some render, "nigh the Lord," but improperly; for they pervert the Prophet's meaning, inasmuch as the angel means that these two sons of oil stood with God, as though he had said, that there is such fullness of grace in God, that it could never be exhausted. Though then the oil flowed, it would yet be sufficient to replenish the seven lamps, that is, fully; so that God would raise up his Church, preserve it safe, and lead it to the highest perfection. Hence God is not so poor but that he can continually supply as much grace as will be sufficient for the preservation of his Church. How so? Because there are two sons of oil, that is, two continual flowing from him, so that the faithful shall really find, that when they are enriched by the gifts of God, they are in no danger of being in want. This is the meaning. Prayer

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Grant, Almighty God, that since Satan at this day sets against us many terrors to cast us down, and we are very weak, -- O grant, that with our eyes lifted above we may meditate on that invincible power which you possesses, and by which you can overcome all the hindrances of this world: and then, when nothing in this world but what is contemptible appears to us as capable to confirm and support our faith, may we, by the eye of faith, behold your hidden power, and never doubt but that you will at length perform what the world at this day thinks to be impossible and therefore ridicules; and may we so constantly persevere in this confidence, that every one of us may devote to you his labor to the end, and never faint in the work of promoting the spiritual building, until at length we ourselves shall be gathered, and others shall be gathered through our labors, to offer to you not only spiritual sacrifices, such as you receives now from us, but also to offer to you, together with the angels, eternal sacrifice of praise and triumphant thanksgiving, on seeing perfected what at this day is only weakly begun. -- Amen. Chapter 5 Lecture One Hundred and Forty-third Zechariah 5:1-4 1. Then I turned, and lifted up mine eyes, and looked, and behold a flying roll. 2. And he said unto me, What do you see? And I answered, I see a flying roll; the length thereof is twenty cubits, and the breadth thereof ten cubits. 3. Then said he unto me, This is the curse that goes forth over the face of the whole earth: for every one that steals shall be cut off as on this side according to it; and every one that swears shall be cut off as on that side according to it. 4. I will bring it forth, says the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that swears falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof. The angel shows in this chapter, that whatever evils the Jews had suffered, proceeded from the righteous judgment Of God; and then he adds a consolation -- that the Lord would at length alleviate or put an end to their evils, when he had removed afar off their iniquity. Interpreters have touched neither heaven nor earth in their explanation of this prophecy, for they have not regarded the design of the Holy Spirit. Some think that by the volume are to be understood false and perverted glosses, by which the purity of doctrine had been vitiated; but this view can by no means be received. There is no doubt but that God intended to show to Zechariah, that the Jews were justly punished, because the whole land was full of thefts and perjuries. As then religion had been despised, as well as equity and justice, he shows that it was no wonder that a curse had prevailed through the whole land, the Jews leaving by their impiety and other sins extremely provoked the wrath of God. This is the import of the first part. And, then, as this vision was terrible, there is added some alleviation by representing iniquity in a measure, and the mouth of the measure closed, and afterwards carried to the land of Shinar, that is, into Chaldea, that it might not remain in Judea. Thus in the former part the Prophet's design was to humble the Jews, and to encourage them to repent, so that they might own God to have been justly angry; and then he gives them reason to entertain hope, and fully to expect an end to their evils, for the Lord would remove to a distance and transfer their iniquity to Chaldea, so that Judea might be pure and free from every wickedness, both from thefts and acts of injustice, by which it had been previously polluted. But every sentence must be in order explained, that the meaning of the Prophet may be more clearly seen. He says, that he had returned; and by this word this vision is separated front the preceding visions, and those also of which we have hitherto spoken, were not at the same time exhibited to the Prophet, but he saw them at different times. We may hence learn that some time intervened before the Lord presented to him the vision narrated in this chapter. He adds, that he raised up his eyes and looked; and this is said that we may know that what he narrates was shown to him by the prophetic Spirit. Zechariah very often raised up his eyes though God did not immediately appear to him; but it behaved God's servants, whenever they girded themselves for the purpose of teaching, to withdraw themselves as it were from the society of men, and to rise up above the world. The raising up of the eyes then, mentioned by Zechariah, signified something special, as though he had said, that he was prepared, for the Lord had inwardly roused him. The Prophets also, no doubt, were in this manner by degrees prepared, when the Lord made himself known to them. There was then the raising up of the eyes as a preparation to receive the celestial oracle. He afterwards adds, that he was asked by the angel what he saw. He might indeed have said, that a roll flying in the air appeared to him, but he did not as yet understand what it meant; hence the angel performed the office of an interpreter. But he says, that the roll was twenty cubits long, and ten broad. The Rabbis think that the figure of the court of the temple is here represented, for the length of the court was twenty cubits and its breadth was ten; and hence they suppose, that the roll had come forth from the temple, that there might be fuller reason to believe that God had sent forth the roll. And this allusion, though not sufficiently grounded, is yet more probable than the allegory of the puerile Jerome, who thinks that this ought to be applied to Christ, because he began to preach the gospel in his thirtieth year. Thus he meant to apply this number to the age of Christ, when he commenced his office as a teacher. But this is extreme trifling. I do not feel anxious to know why the length or the breadth is mentioned; for it seems not to be much connected with the main subject. But if it be proper to follow a probable conjecture, what I have already referred to is more admissible -- that the length and breadth of the roll are stated, that the Jews might fully understand that nothing was set before them but what God himself sanctioned, as they clearly perceived a figure of the court of the temple. The angel then says, that it was the curse which went forth over the face of the whole land. We must remember what I have just said, that God's judgment is here set forth before the Jews, that they might know how justly both their fathers and themselves have been with so much severity chastised by God, inasmuch as they had procured for themselves such punishments by their sins. From the saying of the angel, that the roll went through the whole land, we learn, that not only a few were guilty, or that some corner of the land only had been polluted, but that the wrath of God raged everywhere, as no part of the land was pure or free from wickedness. As then Judea was full of pollutions, it was no wonder that the Lord poured forth his wrath and overwhelmed, as it were with a deluge, the whole land. It afterwards follows, for every thief, or every one that steals, shall on this as on that side, be punished, or receive his own reward; and every one who swears, shall on this as on that side be punished. As to the words, interpreters differ with regard to the particles, mzh kmvh, mese camue; some take the meaning to be, "by this roll, as it is written;" others, "on this side of the roll, as on the other;" for they think that the roll was written on both sides, and that God denounced punishment on thieves as well as on perjurers. But I rather apply the words to the land, and doubt not but that this is the real meaning of the Prophet. As then there is no respect of persons with God, the Prophet, after having spoken of the whole land, says, that no one who had sinned could anywhere escape unpunished, for God would from one part to the other summon all to judgment without any exception. Now the Prophet says, that all perjurers, as well as thieves, shall be punished; and there is nothing strange in this, for God, who has forbidden to steal, has also forbidden to forswear. He is therefore the punisher of all transgressions. Those who think that this roll was disapproved, as though it contained false and degenerate doctrine, bring this reason to prove its injustice, that the thief is as grievously punished as the perjurer: but this is extremely frivolous. For, as I have said already, God shows here that he will be the defender of his law in whatever respect men may have transgressed it. We must therefore remember that saying of James, "he who forbids to commit adultery, forbids also to steal: whosoever then offends in one thing is a transgressor of the whole law:" (James 2:11) for we ought not simply to regard what God either commands or forbids, but we ought ever to fix our eyes on his majesty, as there is nothing so minute in the law which all ought not reverently to receive; for the laws themselves are not only to be regarded, but especially the lawgiver. As then the majesty of God is dishonored, when any one steals, and when any one transgresses in the least point, he clearly shows that the word of God is not much regarded by him. It is hence right that thieves and perjurers should be alike punished: yet the Scripture while it thus speaks, does not teach that sins are equal in enormity, as the Stoics in former times foolishly and falsely taught. But the equality of punishment is not what is here referred to; the angel means only, that neither thieves nor perjurers shall go unpunished, as they have transgressed the law of God. We must also observe, that the mode of speaking adopted here is that of stating a part for the whole; for under the word theft is comprehended whatever is opposed to the duties of love; so that it is to be referred to the second table at the law. And the Prophet calls all those perjurers who profane the worship of God; and so perjury includes whatever is contrary to the first table of the law, and tends to pollute the service due to God. The meaning is, -- that God, as I have said, will be the punisher of all kinds of wickedness, for he has not in vain given his law. Much deceived then are those who flatter themselves, as though by evasions they can elude the judgment of God, for both thieves and perjurers shall be brought before God's tribunal, so that no one can escape, that is, no wickedness shall remain unpunished; for not in vain has he once declared by his own mouth, that cursed are all who fulfill not whatever has been written. (Deuteronomy 27:26.) And the same thing the Prophet more clearly expresses in the following verse, where God himself declares what he would do, that he would cause the curse to go forth over the whole land; as though he had said, "I will really show, that I have not given the law that it may be despised; for what the law teaches shall be so efficacious, that every one who violates it shall find that he has to do, not with a mortal man, nor with sounds of words, but with the heavenly judge; I will bring forth the curse over the whole land."

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I have said, that the Prophet was instructed in the import of this vision, that all the Jews might know that it was nothing strange that they had been so severely chastised, inasmuch as they had polluted the whole land by their sins, so that no part of the law was observed by them; for on the one hand they had corrupted the worship of God and departed from true religion; and on the other, they distressed one another by many wrongs, and oppressed them by frauds. As then no equity prevailed among the people, nor any true religion, God shows that he would punish them all, as none were guiltless. He afterwards adds, It shall come into the house of the thief, and into the house of him who swears in my name falsely; and there will it reside, and it shall consume the hoarse, both the wood and the stones. Here the Prophet further stimulates the Jews to repentance, by showing that the curse would so fly as to enter into all their houses; as though he had said, "In vain shall they, who deserve punishment, fortify or shut up themselves; for this curse, which I send forth, shall come to each individual, and with him it shall remain." We know that hypocrites so flatter themselves, as though they could escape for the moment while God is angry and displeased; but the Prophet shows here that vain is such a hope, for the curse would overtake all the ungodly, and wholly overthrow them; yea, it would consume their houses, both the wood and the stones. In short, he intimates, that punishment ends not until men are reconciled to God. And by these words he reminds us how terrible it is to fall into the hands of God, for he will punish the ungodly and the wicked until he reduces them to nothing. We now then comprehend the design of the Prophet and the meaning of the words. It now follows -Zechariah 5:5-8 5. Then the angel that talked with me went forth, and said unto me, Lift up now your eyes, and see what is this that goes forth 6. And I said, What is it? And he said, This is an ephah that goes forth. He said moreover, This is their resemblance through all the earth. 7. And, behold, there was lifted up a talent of lead: and this is a woman that sits in the midst of the ephah. 8. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Here I stop; I intended to add all the verses, but I can hardly finish the whole today. It will be enough for us to understand that this is the second part of the vision, in which the Prophet, in order to relieve or in some measure to mitigate the sorrow of the Jews, shows, that God would not treat them with extreme rigor, so as to punish them as they deserved, but would chastise them with paternal moderation. Hence he says, that a measure appeared to him and a woman in the measure. The woman was wickedness; there was also a covering of lead, a wide or an extended piece. The plate of lead was borne upwards when the woman was seen in the measure. He then says, that the measure was closed up, and that there impiety was kept hid as a captive in prison. He afterwards adds, that it was driven away into the land of Shinar, very far from Judea, and that wickedness was thus turned over to the enemies of the chosen people. We see that God, as I have already noticed, gives here a token of favor; for he says that wickedness was shut up in a measure. Though then he had spoken hitherto severely, that he might shake the Jews with dread, it was yet his purpose soon to add some alleviation: for it was enough that they were proved guilty of their sins, that they might humble themselves and suppliantly flee to God's mercy, and also that repentance might really touch them, lest they should murmur, as we know they had done, but submit themselves to God and confess that they had suffered justly. Since then the angel had already shown that the curse had deservedly gone over the face of the whole land, because no corner was free from wickedness, the angel now adds, that he came to show a new vision, Raise, he says, now thine eyes, and see what this is which goes forth. The Prophet was no doubt cast down with fear, so that he hardly dared to look any longer. As then the curse was flying and passing freely here and there, the Prophet was struck with horror, and not without reason, since he beheld the wrath of God spreading everywhere indiscriminately. This is the reason why the angel now animates him and bids him to see what was going forth. And he tells what was exhibited to him, for he saw a measure; which in Hebrew is 'yphh, aiphe: and some render it measure or bushel; others, firkin or cask; but in this there is no difference. When the Prophet saw this measure, he asked the angel what it was: for the vision would have been useless, had he not been informed what the measure and the woman sitting in it signified, and also the lead covering. He therefore asked what they were. Then the angel answered, This is the measure that goes forth, and this is their eye in all the earth. By saying that the measure is their eye, he no doubt means that the ungodly could not thus be carried away at their own pleasure, but that God restrained them whenever it seemed good to him; for they could not escape his sight. For by their eyes he understands passively the power of seeing in God, by which he notices all the sins of the ungodly, that he may check them when he pleases, when they hurry on without restraint. But that the meaning of the Prophet may be made more clear, let us first see what wickedness means, -- whether it is to be taken for those sins which provoked God's wrath against the Jews, -- or whether for those wrongs which heathen enemies had done. The last is the view I prefer, though if we take it for the wickedness which had previously reigned in Judea, the meaning would not be unsuitable. For as wickedness is hateful to God, his vengeance against the Jews could not have ceased except by cleansing them from their sins, and by renewing them by his Spirit. For they had carried on war with him in such a way, that there was no means of pacifying him but by departing from their sins. And whenever God reconciles himself to melt, he at the same time renews them by his Spirit; he not only blots out their sins, as to the guilt, but also regenerates those who were before devoted to sin and the devil, so that he may treat them kindly and paternally. With regard then to the subject in hand, both views may be suitably adopted. We may consider the meaning to be, -- that God would take away iniquity from Judea by cleansing his Church from all defilements, since the Jews could not partake of his blessing except iniquity were driven afar off and banished. As God then designed to be propitious to his people, he justly says, that he would cause wickedness to disappear from the midst of them. Yet the other view, as I have said, is more agreeable to the context, -- that wickedness would not be allowed freely to prevail as before; for we know that loose reins had been given to the cruelty of their enemies, inasmuch as the Jews had been exposed to the wrongs of all. As then they had been so immoderately oppressed, God promises that all unjust violence should be driven afar off and made to depart into the land of Shinar, that is, that the Lord would in turn chastise the Babylonians and reward them as they had deserved. The import of the whole is, that God, who had chosen the seed of Abraham, would be propitious to the Jews, so as to put an slid at length to their calamities. Now the Prophet says that wickedness, when first seen, was in mid air, and in a measure; but at the same time he calls the measure the eye of the ungodly, for though wickedness extends itself to all parts, yet God confines it within a hidden measure; and this he designates by eyes, whereby he seems to allude to a former prophecy, which we have explained. For he had said that there were seven eyes in the stone of the high priest, because God would carry on by his providence the building of the temple. So also he says, that God's eyes are upon all the ungodly, according to what is said in the book of Psalms -- "The eyes of the Lord are over the wicked, to destroy their memory from the earth." (Psalm 34:17) And this mode of speaking often occurs in Scripture. The meaning then is, that though wickedness spreads and extends through the whole earth, it is yet in a measure; but this measure is not always closed up. However this may be, still God knows how to regulate all things, so that impiety shall not exceed its limits. And this is most true, whatever view may be taken; for when enemies harass the church, though they may be carried along in the air, that is, though God may not immediately restrain their wrongs, they yet sit in a measure, and are ruled by the eyes of God, so that they cannot move a finger, except so far as they are permitted. Let us in a word know, that in a state of things wholly disordered, God watches, and his eyes are vigilant, in order to put an end to injuries. The same also may be said when God gives up to a reprobate mind those who deserve such a punishment; for though he cast them away, and Satan takes possession of them, yet this remains true -- that they sit in a measure. They are not indeed shut in; but we ought not, as I have said, to suppose that God is indifferent in heaven, or that sins prevail in the world, as though he did not see them; for his connivance is not blindness. The eyes of God then mark and observe whatever sins are done in the world. Now the angel adds, that a thin piece of lead was cast over the mouth of the measure, and that wickedness was cast into the measure. The expression, that wickedness was thrown into the measure, may be explained in two ways -- either that God would not permit so much liberty to the devil to lead the Jews to sin as before; for how comes it that men abandon themselves to every evil, except that God forsakes them, and at the same time delivers them up to Satan, that he may exercise his tyranny over them? or, that a bridle would be used to restrain foreign enemies, that they might not in their wantonness oppress the miserable people, and exercise extreme violence. God, then, intending to deliver them from their sins, or to check wrongs, shuts up wickedness, as it were, in a measure; and then he adds a cover; and it is said to have been a thin piece, or a weight of lead, because it was heavy; as though the Prophet had said, that whenever it pleased God iniquity would be taken captive, so that it could not go forth from its confinement or its prison. It afterwards follows -Zechariah 5:9-11

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9. Then I lifted up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. 10. Then said I to the angel that talked with me, Where are you taking the ephah? 11. And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. The Prophet says here that such would be the change of things, that God would in turn afflict the Chaldeans, who had so cruelly treated the chosen people. And this is the reason why I think that iniquity is to be taken for the violent injustice and plunder which heathen enemies had exercised towards the Jews. For when he says that a house would be for iniquity in the land of Shinar, it is as though he had said, "as Judea has been for a long time plundered by enemies, and has been exposed to their outrages, so the Chaldeans in their turn shall be punished, not once, nor for a short time, but perpetually; for God will fix a habitation for wickedness in their land." We hence see the design of the vision, that is, that when God had mercy on his Church its enemies would have to render an account, and that they would not escape God's hand, though he had employed them to chastise his people. He says then, that wickedness was taken away, that a house might be made for it, that is, that it might have a fixed and permanent dwelling in the land of Shinar, which means among the Chaldeans, who had been inveterate enemies to the Jews; and as Babylon was the metropolis of that empire, he includes under it all the ungodly who opposed or persecuted the children of God. Why God represents the measure as carried away by women rather than by men does not appear to me, except it was that the Jews might know that there was no need of any warlike preparations, but that their strongest enemies could be laid prostrate by weak and feeble instruments; and thus under the form of weakness his own power would be made evident. The Prophet saw women with wings, because sudden would be the change, so that in one day, as we shall presently see, wickedness was taken away. By the wings of a stork either celerity or strength is indicated. This is the sum of the whole. Prayer Grant, Almighty God, that as you threatens us with severe punishment to restrain us from sin, we may regard your judgment, and not abuse your long-suffering in sparing us for a time; and also that, whenever you chastise us, we may seriously consider that we deserve your displeasure, as we have in various ways provoked your wrath: and may we not at the same time despair or be broken down, but learn so to rely on thy mercy as not to doubt but that there will be a seasonable end to our evils, and that you will not only mitigate the rigor of punishment as far as necessary for our comfort, but wilt also punish our enemies, so that we may know that nothing is better for us, or more desirable, than to be chastised by your hand, not that you may destroy us, but recall us to the way of salvation, until we be at length made capable of receiving that favor which has been laid up for us in heaven, through Jesus Christ our Lord. -- Amen. Zechariah 6:1-3 1. And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass. 2. In the first chariot were red horses; and in the second chariot black horses; 3. And in the third chariot white horses; and in the fourth chariot grisled and bay horses. Here we have another vision; and the Prophet distinguishes it from the former visions by saying, that he turned, as though he had said, that there had been some intervening time. They were not then continued visions, but he turned himself elsewhere, and then he raised up his eyes, and the Lord revealed to him what he now relates. But as the vision is obscure, interpreters have given it different meanings. They who think that the four Gospels are designated by the four chariots, give a very frigid view. I have elsewhere reminded you, that we are to avoid these futile refinements which of themselves vanish away. Allegories, I know, delight many; but we ought reverently and soberly to interpret the prophetic writings, and not to fly in the clouds, but ever to fix our foot on solid ground. Others think that those changes are meant which we know happened in Chaldea and Assyria. As Nineveh was overthrown that Babylon might be the seat of the empire, they suppose that this is meant by the first chariot, the horses of which were red. Then they think that the Persian empire is intended by the second chariot, as the Jews had at the beginning suffered many grievous evils. Afterwards by the white horses are signified, as they suppose, the Macedonian power, as Alexander treated the Jews with humanity and kindness. By the fourth chariot they understand the Roman Empire, and think that the horses are of different colors, because some of the Caesars raged cruelly against the Jews and the Church of God, and some of them showed more lenity. But I know not whether these things are well founded. We see that the fourth chariot went to the south, and wandered through various regions, and almost through the whole world. As then this cannot be applied to Chaldea, the simpler view seems to be -- that the four chariots signify the various changes which happened not only in Chaldea and among the Babylonians, but also in Judea and among other nations: and this may be easily gathered from the context. But as all these things cannot be stated at the same time, we shall treat them in the order in which the Prophet relates them. I shall now repeat what I have elsewhere said respecting the words, that he raised up his eyes, as intimating the divine authority of what is predicted. The words indeed signify that he did not bring forward what he had vainly imagined, nor adduce tales which he had himself fabricated, but he was attentive to what was revealed to him; and also that he was somewhat separated from common life in order to be an interpreter between God and men. Hence authority is here ascribed to the prophecy, as Zechariah did not come forth to speak of uncertain things, but as one sent by heaven, for he delivered nothing but what he had received from above. He now says, that four chariots appeared to him, which came forth from mountains, and that the two mountains where the chariots were seen were mountains of brass. The Prophet no doubt understood by these mountains the providence of God, or his hidden counsel, by which all things have been decreed before the creation of the world; and hence he says, that they were mountains of brass, as they could not be broken. The poets say, that fate is unavoidable (ineluctable); but as this sentiment is profane, it is enough for us to understand it of God's eternal providence, which is immutable. And here is most fitly described to us the counsel of God; for before things break forth into action they are inclosed as it were between the narrow passes of mountains, inasmuch as what God has decreed is not apparent, but lies hid as it were in deep mountains. Hence we then begin to acknowledge the counsel of God when experience teaches us, that what was previously hid from us has been in this or in that manner decreed. But it was not in vain that Zechariah adds, that they were mountains of brass; it was to teach us that God's counsel is not changeable as foolish men imagine, who think that God is doubtful as to the issue, and is, as it were, kept in suspense: for according to their notions, events depend on the free-will of men. They entertain the idea that God foreknows what is to come conditionally: as this or that will not be, except it shall please men. And though they confess not that God is changeable, yet we gather from their dotages that there is in God nothing sure and certain. The Prophet therefore says here, that they were mountains of brass, because God has fixed before all ages what he has purposed to be done, and thus fixed it by an immutable decree, which cannot be broken by Satan, nor by the whole world. We hence see how suitable is this representation when the Prophet says, that chariots went forth from mountains. With regard to the chariots, we have seen elsewhere that angels are compared to horsemen; for these ride swiftly as it were through the whole world to execute what God commands them: so also whatever changes take place, they are called the chariots of God; for either angels are ready at hand to do anything in obedience to God, or the very events themselves are God's chariots, that is, they are as it were swift heralds, who announce to us what was before unknown. Let us then know that all fortuitous events, as they are called by the unbelieving, are God's chariots, are his messengers, who declare and proclaim what was before concealed from us. And there is not in this similitude or metaphor anything strained. As to the color of the horses, interpreters, as I have already intimated, have toiled with great anxiety; and though I venture not to assert anything as certain, yet the probable conjecture is, that by the black and white horses are designated the Babylonians rather than the Persians, but for a purpose different from what interpreters have thought. For the reference must be to the Jews, when it is said, that black horses and then white horses went forth towards Babylon; for the Holy Spirit intimates, that liberty was given to the Chaldeans to harass the Jews and to fill all places with darkness. The blackness then of which the Prophet speaks signifies the calamities brought on the Jews. The whole of that time was dark, full of grief and sorrow, during which the Chaldeans possessed the oriental empire, and Babylon was the supreme seat of government or of the monarchy. A very different time afterwards succeeded, when the Babylonians were conquered and the Persian enjoyed the oriental empire. The color then was white, for the favor of God shone anew on the Jews, and liberty was immediately given then to return to their own country. We hence see that the Prophet rightly subjoins, that the color of the horses was white; for such was the favor shown to the Jews by the Persian, that the sun of joy arose on them, which exhilarated their hearts. But the Prophet makes no mention of the first chariot as going forth, and for this reason, as interpreters think, because the empire of Babylon was shell overthrown. But they are mistaken in this, as I have already hinted, because they refer not the colors to the state of God's Church. Hence the Prophet, I doubt not, designedly omits the mention of the going forth of the first chariot, because the Jews had experienced the riding of God's judgment in their own land, for they had been severely afflicted.

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As God then is wont to execute his judgment first on his own household, and as it is written, "judgment begins at his own house," (1 Peter 4:17,) so he purposed to observe the same order in this case, that is, to chastise the sins of the chosen people before he passed over to the Chaldeans and other nations. As to the last chariot, the Prophet says, that it went forth toward the south, and then it went elsewhere, and even through the whole world, for God had so permitted. Now as to the meaning of this Prophecy nothing will remain obscure, we hold these elements of truth -- that all events are designated by the chariots, or all the revolutions which take place in the world -- and that the blind power of fortune does not rule, as fools imagine, but that God thus openly makes known to us his own counsel. And why the horses are said to have been, some red, some black, some white, and some somewhat red, the plain answer is this -- because God had sent forth his chariots over Judea, which was full of blood: by this then is meant the red color. But he shows also, that their enemies would have their time, and this had been in part fulfilled; for God had ridden over them with his chariots, having driven his wheels over their land when Nineveh was overthrown. And though the Spirit had not simply a reference to the Assyrians or the Chaldeans, as though he meant by the black color to designate the wars carried on among then, but rather the calamities brought by them on the Jews, yet I consider the black color to mean in general the terrible disturbances which took place through the whole of the least; and the Jews could not expect anything agreeable from that quarter, for shortly after a heavier weight fell on their heads. But in the third place the Prophet adds, that there were white horses, that is, when the time was accomplished in which God intended to deliver his Church. But he says, that the chariots not only went forth to the East, or to Babylon; but he says, that they also ran through the south, and then visited the whole world. That we may more fully understand this, we must regard the design of the Prophet. He meant here, no doubt, to bring some comfort to the Jews, that they might not succumb under their evils, however sharply God might chastise them. And Zechariah sets before them here two things -- first, that no part of the earth, or no country, would be exempt from God's judgments, for his chariots would pass through all lands; and secondly, that though the chariots of God, terrible in their appearance on account of the black and red color, had visited Judea as well as the north, yet the time had already come in which God, having been pacified, would change the state of things; and therefore, in the third place, he sets before them another color; for God's chariot had been sent forth through Judea, and then God's vengeance had visited Nineveh, and afterwards Babylon: only this had rested, because it had been already in part fulfilled, for God had removed the darkness and brought sunshine to the Jews, and that from Chaldea, inasmuch as the Persian, who then possessed the empire, had begun to treat the Jews with kindness. It now follows: Zechariah 6:4, 5 4. Then I answered and said unto the angel that talked with me, What are these, my lord? 5. And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth. The Prophet asks the angel again; and by his example we are taught to shake off every indifference, and to render ourselves both teachable and attentive to God if we desire to make progress in the knowledge of these predictions; for if Zechariah, who had separated himself from the world and raised up his eyes and his mind to heaven, stood in need of the teaching and guidance of the angel to instruct him, how much folly and arrogance is it in us to trust in ourselves and to despise the gift of interpretation. But as angels are not sent to us from heaven to explain to us the prophecies, let us avail ourselves of those helps which we know is offered to us by God. There is here prescribed to us both docility, and reverence, and attention. Let us also remember, that as soon as men submit themselves to God, the gift of revelation is prepared for them; for it is not in vain that God is often called the teacher of babes. Whosoever then shall be disposed to learn with real meekness and humility, shall not be disappointed of his desire; for we see here that the angel performed his part in teaching Zechariah. I come now to the words, The angel answered, These are four spirits, etc. Some give another rendering, These chariots go forth to the four winds, or parts of heaven; but this is forced, and the words simply mean, "these are four spirits." The word spirit, I have no doubt, has led interpreters astray, for they have thought it frigid to call different events winds or quarters of the world. But I take this word in a different sense, that is, as designating the impulses of God. I do not then understand them to be four winds, but the secret emotions produced by God. Though God's Spirit is one, yet all actions proceed from him, and whatever is done in the world can with no impropriety be attributed to his Spirit. It is yet certain, that the Prophet alludes to the four quarters of the world, as though he had said, that nothing happens in the world which has not been decreed in heaven; for God's providence includes under it the whole world. Though then the universe is designated here, yet by the Spirit the Prophet means those secret movements which proceed from the eternal counsel and providence of God. And it is a very apt metaphor; for the word Spirit is set in opposition to fortune. We have already said, that profane men imagine that fortune possesses a blind power, but the Prophet says, that all revolutions seen in the world proceed from the Spirit of God, and that they are as it were his spirits or ambassadors. We now then perceive the real meaning of the Prophet when the angel says, that these were the four spirits of heaven. And the word heaven is by no means added in vain, for the Prophet seems here to exclude all other causes, so that sovereignty might remain with God only. For though God works often by instruments, or intermediate causes, as they say, yet his own hidden decree ought to be placed first. This is the reason why he says that they were the spirits of heaven; he says it, that we may not think that God is dependent on the will of men, or is blended with the intervening causes, but that he himself has fixed whatever he has in his good pleasure determined. We hence see, that they who render the words, "into the four parts of heaven," have not sufficiently considered the intention of the Prophet. He then says, that they went forth from their station before the Lord of the whole earth. Now the Prophet calls that space between the two mountains of brass their station before God. Let us hence know that God does not adopt suddenly new counsels, and that he is not like us who, in emergencies or on occasions unlooked for, attempt this and then that; but that his course is very different, and that things in heaven do not revolve up and down, for the chariots here had a fixed and undisturbed station. For though they were chariots capable of moving quickly, they yet remained still and, as it were, fixed, until God permitted their going forth. We hence learn that when God seems to us to rest, he does not sit idly in heaven, as ungodly men foolishly talk, but that he there determines whatever he intends at a suitable time to do. And then when he says, that the chariots stood before God, we may hence conclude, that what seems to be contingently to us is fixed in God's counsel, so that there is a necessity at the same time. How comes it, that the greater part of mankind think that all things are contingent, except that they continue looking at nature only? The will of man is changeable; then changeable is everything that proceeds from the will of man. The tree also either becomes scorched through heat, or dies through cold, or brings forth fruit. They hence conclude that everything is contingent, for there appears to be a changeable variety. When men thus judge of things by nature alone, it is no wonder that they think that contingency reigns in the world. But the Prophet distinguishes here between the things of nature and the counsel of God; for he says, that the chariots stood, and went forth when God commanded them. Was there no motion in the wheels? No, the chariots were from the first ready to move, how was it then that they rested? Even because they were detained by the secret purpose of God. Now when he sends them forth they show that celerity which was naturally in them. We hence clearly learn, that those things happen by nature which seem capable of being done in two ways, and that yet the counsel of God is always fulfilled, so that immutable necessity presides, which is at the same time hid from us. The Prophet adds, that the first chariot had red horses. I have now explained the whole of this: what is subjoined remains -Zechariah 6: 6, 7 6. The black horses which are therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country. 7. And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth. Zechariah explains here each part of the prophecy; but he shows at the same time that two of the chariots hastened towards Chaldea, that it might not be grievous to the Jews that they in the first place had to experience God's judgment. He then shows that God sent his messengers to all parts; but that there had been, or were to be, remarkable and extraordinary changes, especially among the Babylonians. It hence appeared evident, that God had a care for his own people, who had been driven there into exile. And I leave already stated the reason why he speaks here of red horses; for they are mistaken who think that the first chariot was sent into Chaldea; for I consider that this refers to the Jews, with whom God's judgment commenced. He then says, that two chariots went towards Babylon, the first was drawn by black horses, and the other by white, because of the kindness shown by the Persian, by whom a new light of joy was brought to the Jews. With regard to the land of the south, the Prophet no doubt alludes to the Egyptians. But he afterwards adds, that the last chariot was conveyed elsewhere, even through the whole world. Some render 'mvtsym, amustim, strong; and this is the proper meaning of the word, for 'mts, amets, properly means to fortify, to strengthen; but as color is intended here, it seems probable to me that it means somewhat red, as some of the Rabbis teach us; for the Prophet mentioned another word before, vrdym, beredim, grilled. Hence some interpreters join together the two, and say that the horses were grisled, or spotted like hail, and then that they were 'mvtsym,

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amutsim, somewhat red. Jerome seems to me to have sufficiently refuted this opinion, because the other horses were 'dmym, ademim, red, but these were of different colors. And further, it can hardly be suitable to say, that these alone were strong horses who drew this chariot; for we know that God so wonderfully exercised his power against the Chaldeans that two chariots went forth to them, and they would not have been drawn by weak and feeble horses. I hence think that their color is here designated, and the Prophet calls them once grilled, and then somewhat red. But he says, that being not satisfied with the land of the south, they asked of God permission to go to and fro through the whole world. And though neither the devil nor the wicked regard God's bidding, but are led, without knowing and against their will, wherever God drives them; yet the Prophet says, that they asked; for they could not overstep the limits prescribed to them. Though Satan asked, as to Job, to be allowed to do this and that, we are not yet too curiously to inquire whether Satan asks leave of God whenever he intends to attempt anything; for there is no doubt but that he is carried away by his violent rage to try in every way to overturn the government of God. But this only ought to satisfy us -- that neither Satan nor the wicked can advance one inch, except as God permits them. The meaning then is, that after the last chariot went forth first to the land of the south, a permission was given to it to go through the whole world. He now adds -Zechariah 6:8 8. Then cried he upon me, and spoke unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country. From this verse we learn that the chief object of the vision was -- that the Jews might know that the dreadful tumults in Chaldea, which had in part happened, and were yet to take place, were not excited without a design, but that all things were regulated by God's hidden counsel, and also that God had so disturbed and embarrassed the state of that empire, that the end of it might be looked for. There is therefore no reason for any one too anxiously to labor to understand the import of every part of the prophecy, since its general meaning is evident. But why does the angel expressly speak of the land of the south rather than of the land of the north, or of the whole world? Even because the eyes of all were fixed on that quarter; for Chaldea, we know, had been as it were the grave of the Church, whence the remnant had emerged, that there might be some people by whom God might be worshipped. The angel then invites the Jews here to consider the providence of God, so that they might know that whatever changes had taken place in that country, had proceeded from the hidden counsel of God. The words, they have quieted my spirit, are understood by interpreters in two ways. Some think that God's favor towards his people is here designated, as though he had said, that he was already pacified; but others, by the word spirit, understand the vengeance of God, because he had sufficiently poured forth his wrath on the Chaldeans; and both meanings are well adapted to the context. For it was no common solace to the Jews, that God had poured forth his wrath on the Babylonians until it was satiated, as when one ceases not to be angry until he has fulfilled his desire, and this mode of speaking often occurs in Scripture. I am therefore disposed to embrace the second explanation -- that God began to be quieted after the second chariot had gone forth for he was then reconciled to his chosen people, and their deliverance immediately followed. That the Jews might know that God would be propitious to them, he bids them to continue quiet and undisturbed in their minds, until these chariots had run their course through the whole of Chaldea; for what the angel now says would be fulfilled, even that the Spirit of God would be quieted, who seemed before to be disturbed, when he involved all things in darkness, even in Judea itself. Prayer Grant, Almighty God, that since we are here exposed to so many evils, which often suddenly arise like violent tempests, -- O grant, that with hearts raised up to heaven, we may acquiesce in your hidden providence, and be so tossed here and there according to the judgment of our flesh, as yet to remain fixed in this truth, which you would have us to believe -- that all things are governed by you, and that nothing takes place except through your will, so that in the greatest confusions we may always clearly see your hand, and that your counsel is altogether right, and perfectly and singularly wise and just; and may we ever call upon you, and flee to this port -that we are tossed here and there, that you may ever sustain us by your hand, until we shall at length be received into that blessed rest which has been procured for us by the blood of your only-begotten Son. -- Amen. Lecture One Hundred and Forty-fifth Zechariah 6:9-11 9. And the word of the LORD came unto me, saying, 10. Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah; 11. Then take silver and gold, and make crowns, and set them upon the head of Joshua the son of Josedech, the high priest; This vision was given to Zechariah that he might inspire weak minds with better hope; for the Jews found that they were hardly pressed on every side by their neighbors, inasmuch as enemies rose up against them before and behind, so that there was no end to their troubles. Hence they who had returned from exile thought themselves wretched in such a state of things. They might indeed have lived in quietness among the Babylonians, and they had become accustomed to that kind of life, so that exile was not so very grievous to them. Thus then the favor of God was turned unto loathing, and was almost hated by them; for they thought it better to be deprived of their country, than to be daily exposed to new assaults. And further, the possession of the land was not of itself desirable, except with reference to the hope given them; that is, because God had promised by his Prophets that the kingdom of David would again be made glorious, and also that the grandeur and glory of the temple would be greater than ever before. When the Jews found themselves continually harassed by their enemies, they thought that all that had been promised was in vain. There is therefore no doubt but that many complaints and many clamors were everywhere raised. Hence that they might cease thus to murmur against God, this vision was given to the Prophet, in which he is bid to take silver and gold from four men, and to make two crowns to be set on the head of Joshua the high priest. The design was to make the Jews to feel assured, that the state of the people would be as safe as it was formerly, when the kingly office and the priesthood flourished: for these were the chief ornaments, or the two eyes, as it were, of the body -- the priest, a mediator between God and men -- and the king, sustaining the person of God in governing the people. We hence see that by the two crowns is set forth the restoration of the Church: but we must also observe that the two crowns are placed on the head of Joshua, which was new and unusual. A mitre, we know, was given to the priests; and we know also that kings were adorned with a diadem; but no one individual was to wear a royal diadem and a sacerdotal mitre. Here then we find a union of royalty and priesthood in the same person, which had never before been the case; for God had in his lawmade a distinction between the two offices. We hence see that something unknown before is set forth by this prophecy, even this, that the same person would be both a king and a priest. For what Jerome says, among other things, that there might have been many crowns, is weak and frivolous; and further, he contradicts the words of the Prophet; for shortly after he subjoins, that there would be a counsel of peace between the two; that is, between royalty and priesthood. As to what the same author thinks, that there was one crown given to the high priest, it is also false; besides, he subverts as far as he can the whole doctrine of the Prophet. But I leave these trifles; for there is no ambiguity in Zechariah's words when he says, that God commanded him to take silver and gold, that he might make two crowns to set on the head of the high priest. We now perceive the design of the Prophet as to the object of the prophecy, and also the meaning of the words. Let us now inquire, why the Prophet was bid to take gold from four men; for he says, Take from the transmigration. The word hgvlh, egule, is to be taken in a collective sense, as in many other places. Take then from the exiles, who have now returned from Babylon to their own country. But he afterwards mentions four men; and there is some abruptness in the passage, but nothing that obscures the meaning of the Prophet; for he says, Take frown Heldai, and from Tobiah, and from Jedaiah; and then he adds, go in that day, enter the house of Josiah, the son of Zephaniah. The Prophet no doubt had been commanded to go to these four, and to enter the house of one of them; and this is evident from the end of the tenth verse, where he says, who have come from Babylon. He had spoken only of Josiah the son of Zephaniah; and then he adds, that they had come from Babylon. I come now to the answer. Some interpreters think that these four men supplied the gold and the silver, because they were chief men among the people, and excelled others in piety. Hence they think that these four men were chosen, as a mark of distinction, to supply the gold and the silver to make the crowns: but I conjecture from the end of the chapter that their weakness is here pointed out, even because they were weak in faith and did not believe the promises of God, and thus disheartened others by their example. It is indeed certain that they were men in high authority, and excelled all others, so that the eyes of all were fixed on them; this is certain. But yet their want of faith is what is here reproved, because they did not attend sufficiently to God's promises, and thought themselves disappointed of their hope; for they had left Babylon, where they enjoyed great abundance, and returned to the holy land, and found it uncultivated and desolate. There was indeed required great patience, when they had to plow among thorns and brambles; for that land, as I have already said, had not been regularly cultivated. Those indeed who had been sent from the East, dwelt here and there in it; but lions and wild beasts had come into it, so that the desolation of the land

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rendered much work necessary, when the Jews returned. I hence doubt not but that the Holy Spirit does here reprove these four men, who ought to have been leaders and standard-bearers to others; on the contrary, they broke down the confidence of the common people. And this, I say, may be learnt from the end of the chapter, where God commands the two crowns to be placed in the temple, to be a memorial to them, that they might see there the condemnation of their unbelief, as we shall show in its place. The Prophet is bid to set the two crowns on the head of the high priest. This, as I have said, was intended as a symbol to denote the union of the two dignities in the person of Christ. It was necessary until the coming of Christ to select the high priest from the posterity of Aaron; and it was also required that the kings should be from the seed of David; so that we observe a distinction between the royal office and the priesthood, not only as to the persons, but also as to the families. It would have indeed been a strange thing to see a king from the tribe of Levi; and it would have been contrary to God' appointed order to see a priest from the tribe of Judah and from the family of David. Since then the king was adorned with his own diadem, and since the high priest had his own proper mitre, what could this mean, but that the same man was to wear two crowns? Doubtless we observe that there is here some change in the past order of things, and that there is something unusual set forth. But there is nothing new in this, -- that the Redeemer, who had been promised, should be eminent as a king and a priest; for this had been predicted in the hundred and tenth Psalm, "Jehovah said to my Lord, sit on my right hand," -- this is what belongs to the right of a king; it afterwards follows, "You are a priest for ever, according to the order of Melchizedec." Though kings must then have been chosen from the family of David and the tribe of Judah, and though priests must have then been taken from the Levitical tribe, yet the Spirit foretold, that a king would come who was to be a priest, as had been the case with Melchisedec. This very thing is what the Prophet now confirms. Zechariah being ordered to set the crowns on the head of Joshua, we are not so to regard this, as though Joshua had immediately undertaken the two offices of a king and a priest; for he was satisfied with his own: but the Prophet shows in the type what was to be looked for at the coming of the Messiah; for the time had not yet come, when Christ should receive the royal diadem, as it is said in Ezekiel, -- "Take away the diadem; set it aside, set it aside, set it aside, until he shall come, whose it is." (Ezekiel 21:26, 27) We here see that the Prophet points out a length of time, during which the royal diadem was to be trodden as it were under foot. Though the royal crown had not yet laid in the dust sufficiently long, yet the Prophet did nothing presumptuously; for the Jews could not have conceived in their mind what is here promised, had not the typical priest come forth, wearing the two crowns. Nor could this have been so suitable to the person of Zerubbabel; for though he was of the family of David, and was a type of Christ, he had not yet the name of a king, nor had he any regal power: he could not therefore have been so suitable a person. It is then no wonder that God brought forth the high priest Joshua, who was a type and representative of Christ; and he brought him forth with a double crown, because he who was to come would unite, according to what follows, the priesthood with the kingly office. Zechariah 6:12, 13 12. And speak unto him, saying, So the Lord of hosts spoke, saying, Behold the man whose name is The Branch; and he shall grow up out of his place, and he shall build the temple of the Lord. 13. Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. The vision is now explained; for if the chief priest, without this explanation, had been adorned with two crowns, there must have been much talk among the people, "What means this?" God here shows that what he has commanded to be done to Joshua does not belong to him, but has a reference to another, Thou shalt say to him, Behold the Man, Branch is his name. It is the same as though the Prophet had expressly testified that Joshua was not crowned, because he was worthy of such an honor, or because he could look for royal dignity; but that he was to bear this honor for a time, in order that the Jews might understand that one was to arise who would be both a king and a priest. Hence he says, that there would be a man, whose name was to be Branch As to this name, it has been explained elsewhere. I omit those refinements with which some are delighted; but as I have shown in another place, the simple and true reason why Christ is so called, is, because he was not like a tall tree, with deep and strong roots, but like a small plant. He is indeed called in another place, "a shoot from the root of Jesse." (Isaiah 11:1.) But the meaning is the same; for that root of Jesse was obscure and of no repute. Besides, this kind of shoot has nothing in it that is illustrious. We hence see that Christ is called Branch, because his beginning was contemptible, so that he was of hardly any repute among heathens; nay even among his own nation. But God intimates at the same time, that this little plant would be set, as it were, by his own hand, and thus would gather strength. Though then the beginning of Christ was humble, yet God declares, that he would give vigor for continued growth, until he should attain to a great height. In this sense it is that Christ is called Branch: and we clearly conclude, that the minds of the people were transferred to Christ who was to come, that they might not fix their attention on Joshua, who was then but a typical priest. Say to Joshua, Behold the man, whose name is Branch. Where is that man? He does not speak of Joshua; he does not say, "You ae the man;" but he says, Behold the man, whose name is Branch, that is, who comes elsewhere. We then hence learn, that these crowns were those of Christ, but given to Joshua, that the Jews might see in the type, what was as yet hid under hope. He afterwards adds, He shall arise from himself, or grow up from his own place, literally, from under himself. Here also some have philosophised, -- that Christ arose from himself by his own power, because he is the eternal God. I think, on the contrary, that all human means are only excluded, as though the Prophet had said, that though Christ was like a little plant, he would yet grow up as though he had roots deeply fixed in the earth. There is indeed no doubt, but that Christ grew up by his own celestial power, and this is what the words of the Prophet include; but what he meant was this, -- that Christ had nothing in his beginning calculated to draw the admiration of men. Though then Christ was only a shoot, yet God had sufficient power, that he should grow from his own place, that though human means were absent, it would yet be enough, that God should bless this branch, so as to cause it to grow to its proper height. He then says, And he shall build the temple of Jehovah. This is a remarkable passage: it hence appears that the temple which the Jews had then begun to build, and which was afterwards built by Herod, was not the true temple of which Haggai had prophesied, when he said, "The glory of the second house shall be greater than that of the first." (Haggai 2:9.) For though the temple of Herod was splendid, yet we see what the Spirit declares in this place, -- that to build the temple would be Christ's own work. Hence no one, had he heaped together all the gold and the silver of the world, could have built the true temple of which Haggai prophesied, and of which Ezekiel has so largely spoken near the end of his book. Christ alone then has been chosen by the Father to build this temple. Christ indeed himself was a temple as to his body, for the fullness of the Godhead dwelt in him, (Colossians 2:6;) but he built a temple to God the Father, when he raised up everywhere pure worship, having demolished superstitions, and when he consecrated us to be a royal priesthood. We now then see what was shown to the Prophet, -- that though the Jews were then exposed to many evils, to reproaches and wrongs, yet Christ would come to restore all things to a perfect order, that he would be not only a king but also a priest; and further, that his beginning would be obscure and despised by the world, and yet that he would attain without any earthly helps his own elevation; and, lastly, that his own proper office would be to build a temple to God. He repeats the last thing which he had said, Even he shall build the temple of Jehovah. The Prophet seems here to reiterate to no purpose the same words without any additions of light: but it seems evident to me, that he meant in this way to confirm and sanction what seemed difficult to be believed. As the temple, then, begun at that time to be built, had but little splendor and glory connected with it, and could hardly be expected to become a better or more adorned building, the Prophet reiterates this promise, He, he shall build the temple of Jehovah; by which he means, "Let not your eyes remain fixed on this temple, for to look at it weakens your faith and almost disheartens you; but hope for another temple which ye see not now, for a priest and a king shall at length come to build a better and a more excellent temple." He afterwards subjoins, Bear shall he the glory, and shall sit and rule on his throne. He fully confirms what we have already referred to -- that this man, who was to grow by God's hidden power, would be made both a king and a priest, but by no earthly instrumentality. In the words, bear shall he the glory, there is no doubt an implied contrast between Joshua and Christ, the true priest. For Joshua, though he discharged in his time the office of a priest, was yet despised; but the Prophet bids his people to hope for more than what could have been conceived from the view of things at that time; for an illustrious priest was to come, full of royal dignity. And hence he adds, sit shall he and rule on his throne. This did not properly belong to the priesthood; but the Prophet affirms, that the man who was to come from above, would be

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a king, though he exercised the priestly office. He was then to be a priest, and yet to be on his throne and to rule as a king; and ruling is what belongs to a king and not to a priest. At length he concludes by saying, The counsel of peace shall be between the two. I do not think that the discords which had been between kings and priests are here indirectly reproved. I indeed allow that such discords had often been seen among that ancient people; but the Prophet had regard to something far different, even this -that the priesthood would be united with the kingly office. He therefore did not refer to different persons who were to be at peace together; but, on the contrary, spoke of things or of the two offices; there shall then be the counsel of peace between the two, that is, between the kingly office and the priesthood. We hence learn that which I have already stated -- that what is here promised had not been found under the law, and could not have been expected under it; and that the fulfillment of this prophecy is the renovation which took place at the coming of Christ. It follows -Zechariah 6:14 14. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD. They who think that the crowns were deposited with these four men, pervert the meaning of the Prophet; for they were, on the contrary, placed in God's temple to be a memorial to them. It hence appears; that, as I have already said, they were not required to supply the gold, because they excelled all others in piety and holiness, but because it was necessary to condemn their want of faith, inasmuch as they thought that their hope was disappointed, as God did not immediately fulfill what he had promised. Let then these crowns, says the Spirit, be a memorial to them, that is, that whenever they look on these crowns they may check themselves and know that their expectations are very unreasonable, and that they themselves are too hasty when they wish all prophecies to be accomplished in one day; and also that the whole people may know that they had complained without reason, as these suspended crowns shall be a memorial and a testimony. We now then see more clearly why the Prophet had been ordered to take gold and silver from these four men: it was, that he might make crowns, which were afterwards to be deposited in God's temple. At length he adds -Zechariah 6:15 15. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if you will diligently obey the voice of the Lord your God. The Prophet also states, that men would come from remote lands to contribute labor or wealth towards the building of the temple; for the word building may refer to either of these two things. Come then shall those from far. Before this time gifts had been presented by Gentile nations, but the temple was not built but by Solomon and his people. God then promises here something more, and that is, that helpers would assist in building the temple, who had been till then wholly aliens. It is indeed certain, that in the age of Zechariah contributions had been made by Cyrus; but the Prophet refers to nothing of this kind: he promises something more. It hence follows that this prophecy must necessarily be referred to the promulgation of the gospel; for then it was that strangers began to contribute their labor and their wealth towards building a temple to God. Though then Cyrus gave a large sum of money towards the erection of the temple, yet the allusion here is not to his liberality. And after Cyrus no stranger had been so liberal: for Herod, who raised up a great and a very splendid building, was not from far; nay, he wished to be thought one of the people. We then see that this prophecy cannot be otherwise referred than to the building of the spiritual temple, when Gentiles, formerly remote from God's people, joined them as friends, and brought their labor to the work of building the temple, not with stones or wood, or with other corruptible materials, but with the doctrine and the gifts of the Holy Spirit. He then adds, ye shall know that Jehovah of hosts has sent me to you. Of this kind of knowledge we have spoken elsewhere. It indeed behaved the Jews from the first to feel assured respecting the truth of this prophecy; but when the effect or experience itself was added, they then began to know more clearly. It is then the same as thought the Prophet had said, "God, who speaks by my mouth, will not disappoint you, as he will at length accomplish what I now declare; and experience itself will be a witness that I have been a true and faithful Prophet." And he calls Him the God of hosts, that the Jews, hearing that what he had said proceeded from Him whose power is infinite, might be confirmed in their faith. There was then no reason for them to doubt as to the accomplishment, for there is nothing that can resist God, when it pleases him to unfold his power. It follows, If by hearing ye will hear the voice of Jehovah your God. Zechariah promises to the Jews here conditionally -- if they became obedient to God, and continued in obedience to his word and in his doctrine; for unbelief deprives men of all participation in God's favor. It is indeed true that had all become unbelieving, Christ would have come; for God as he is true would not change his purpose were the whole world to become false. Since then the faithfulness of God depends not on men, we ought not so to take what the Prophet says here, If hear the voice of Jehovah, as though they could, by being unfaithful to God, have rendered void the accomplishment of this prophecy. Their defection, then, yea, that of the whole nation, could not have prevented Christ from coming forth in his own appointed time. But the Prophet had another thing in view, even this -- that the Jews would become partakers of this blessing, or would enjoy, so to speak, this favor, if they embraced God's promise, and obediently submitted to his law. For though Christ has already come as the Redeemer of the world, yet we know that this benefit is not come to all, and why? Because many through unbelief close the door against God and his grace through Christ. Hence the faithful alone really know that God has spoken, and really partake of his favor, and for this reason, because they hear his voice; that is, they first by faith receive what God offers, and then they fall not away from his truth, but continue in the obedience of faith to the end. What the Prophet then had in view, was to show to the Jews that those things were spoken in vain, as to them, if they did not attend to God. And he shows the way in which they were to be attentive, even by hearing the voice of God, that is, by renouncing their own thoughts, and by not esteeming God untrue, though he promised what seemed incredible. If then they denied themselves, banished their own imaginations, wholly attended to God's word, and believed what he had said as a Prophet, he assures them that they would really find that which he taught them to be true to their own salvation, even this -- that Christ would come to be a king and a priest, to secure perfect happiness to his people. Prayer Grant, Almighty God, that since your Son has been made known to us, through whom is brought to us the perfection of all blessings and of true and real glory, -- O grant, that we may continue settled in him, and never turn here and there, nor fluctuate in any way, but be so satisfied with his kingship and priesthood, as to deliver up ourselves wholly to his care and protection, and never doubt but that we are so sanctified by his grace as to be now acceptable to you, and that relying on him as our Mediator, we may offer ourselves as a sacrifice to you with full confidence of heart, and thus strive to glorify thee through the whole course of our life, that we may at length be made partakers of that celestial glory which has been obtained for us by the blood of thy only-begotten Son. -- Amen. Chapter 7 Lecture One Hundred and Forty-sixth Zechariah 7:1-3 1. And it came to pass in the fourth year of king Darius, that the word of the LORD came unto Zechariah in the fourth day of the ninth month, even in Chisleu; 2. When they had sent unto the house of God Sherezer and Regemmelech, and their men, to pray before the LORD, 3. And to speak unto the priests which were in the house of the LORD of hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years? There is no vision here, but the answer which Zechariah was commanded to give to the messengers of the captives: for he says that some had been sent from Chaldea to offer sacrifices to God, and at the same time to inquire whether the fast, which they had appointed when the city was taken and destroyed, was to be observed. But there is some ambiguity in the words of the Prophet, for it is doubtful whether the two whom he names, even Sherezer and Regem-melech, together with the others, had sent the messengers of whom mention is made, or they themselves came and brought the message from the captives. But this is a matter of no great moment. As to the question itself, I am disposed to adopt their view, who think that these two came with their associates to Jerusalem, and in the name of them all inquired respecting the fast, as we shall hereafter see. The Jews think that these were Persian princes; but this opinion is frivolous. They are thus accustomed to draw whatever occurs to the glory of their own nation without any discretion or judgment, as though it had been an object much desired by the Jews, that two Persian should go up to the temple. But there is no need here of a long discussion; for if we regard the Prophet's design, we may easily conclude that these were Jews who had been sent by the exiles, both to

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offer gifts and to inquire about the fast, as the Prophet tells us. The sum of the whole then is, that Sherezer and Regem-melech, and their companions, came to the temple, and that they also asked counsel of the priests and Prophets, whether the fast of the fifth month was still to be observed. It must first be observed, that though all had not so much courage as to return to their own country as soon as leave was given them, they were not yet gross despisers of God, and wholly destitute of all religion. It was indeed no light fault to remain torpid among the Babylonians when a free return was allowed them; for it was an invaluable kindness on the part of God to stretch forth his hand to the wretched exiles, who had wholly despaired of a return. Since then God was prepared to bring them home, such a favor could not have been neglected without great ingratitude. But it was yet the Lord's will that some sparks of grace should continue in the hearts of some, though their zeal was not so fervid as it ought to have been. The same sloth we see in the present day to be in many, who continue in the filth of Popery; and yet they groan there, and the Lord preserves them, so that they do not shake off every concern for religion, nor do they wholly fall away. All then are not to be condemned as unfaithful, who are slothful and want vigor; but they are to be stimulated. For they who indulge their torpor act very foolishly; but at the same time they ought to be pitied, when there is not in them that desirable alacrity in devoting themselves to God, which they ought to have. Such an instance then we see in the captives, who ought to have immediately prepared themselves for the journey, when a permission was given them by the edicts of Cyrus and Darius. They however remained in exile, but did not wholly renounce the worship of God; for they sent sacred offerings, by which they professed their faith; and they also inquired what they were to do, and showed deference to the priests and Prophets then at Jerusalem. It hence appears, that they were not satisfied with themselves, though they did not immediately amend what was wrong. There are many now, who, in order to exculpate themselves, or rather to wipe away (as they think) all disgrace, despise God's word, and treat us with derision; nay, they devise crimes with which they charge us, with the view of vilifying the word of the Lord in the estimation of the simple. But the Prophet shows that the captives of whom he speaks, though not so courageous as they ought to have been were yet true servants of God; for they sent sacrifices to the temple, and also wished to hear and to learn what they were to do. He says first, that messengers were sent to entreat the face of Jehovah. Here by the word entreating or praying, the Prophet means also sacrifices. For it is certain that the Jews prayed in exile, as there could have been no religion in them had they not exercised themselves in prayer. But the mention made here is of that stated prayer, connected with sacrifices, by which they professed themselves to be God's people. We may hence also learn, that sacrifices of themselves are of no great importance, since prayer, or calling on God, has ever the first place. Sacrifices then, and other offerings, were, as we may say, additions; (accessoria -- accessions;) for this command ought ever to be regarded by the faithful, "offer to me the sacrifice of praise." (Psalm 50:14.) He says, in the second place, that messengers were sent, that they might learn from the priests and the Prophets what was to them doubtful. We hence conclude, that it was no gross dissimulation, such as is found in hypocrites who pretend to pray to God, but that there was a real desire to obey. And, doubtless, when God's word and celestial truth are despised, there is then neither any real prayer, nor any other religious exercise; for unbelief pollutes and contaminates whatever is otherwise in its nature sacred. Whosoever then desires rightly to pray to God, let him add faith, that is, let him come to God in a teachable frame of mind, and seek to be ruled by his word. For the Prophet in telling us what was done, no doubt keeps to the method or the order observed by the captives. It was then worthy of praise that they not only were anxious to seek God's favor by prayers and sacrifices, but that they also sought to know what was pleasing to Cod. Nor was it a matter of wonder that they sent to Jerusalem on this account, for they knew that that place had been chosen by God as the place from which they were to seek the right knowledge of religion. Since then Jerusalem was the sanctuary of God, the captives sent there their messengers, particularly as they knew that the priests were the ambassadors of God, and that the interpretation of the law was to be sought from their mouth. They indeed knew that the time was not yet come when the doctrine of salvation was to be disseminated through the whole world. But the Prophet says, that the captives not only inquired of the priests, but also of the Prophets. It hence appears, that it was a thing commonly known, that God had raised up Prophets, which he had ceased to do for a long time. For it was not without reason that Isaiah said, that God would yet speak by his Prophets, when he would again comfort his people. (Isaiah 40:1.) There had been then a mournful silence for seventy years, when no Prophets were sent forth, according to what is said in the book of Psalms, "our signs we see not, nor is there a Prophet among us." (Psalm 74:9) God indeed had been accustomed to lead the people as by an erected banner when they dwelt in the holy land, and Prophets continually succeeded one another in regular order, according to what the Lord had promised by Moses, "A Prophet will I raise up in the midst of thee," etc. (Deuteronomy 18:15) From the time then in which they had been driven into exile, while looking there on one another, they could hear no voice to encourage them with hope, until new Prophets were again raised up beyond what they expected. And it was God's will that the Prophets should have their abode and habitation at Jerusalem, in order that he might gather the dispersed Israel; for had there been Prophets in Chaldea, many might hence lay hold of a pretext for their slothfulness: "Does not God dwell in the midst of us? what need is there of undertaking a difficult and toilsome journey? We shall indeed find nothing better at Jerusalem than in this exile; for God shows that he is present with us by his Prophets." It would have therefore been a great evil to the Jews to have Prophets in their exile. But when the captives heard that the gift of prophecy appeared again in the temple, they might have called to mind what their fathers had heard from the mouth of Isaiah, and also from the mouth of Micah, "from Zion shall go forth a law, and the word of Jehovah from Jerusalem." (Isaiah 2:3 Micah 4:3.) We now perceive why Zechariah joined Prophets to priests. But we must bear in mind what we have stated elsewhere that the prophetic was, as it were, an extraordinary office, when God took others as the ministers of his word besides the priests. For their work was sacerdotal; but God meant to condemn the priests by transferring the work of teaching to others, that is, when Prophets were taken from the common people, or from other families, and not from the Levitical tribe. It is not indeed true that all the priests were Prophets; but the office itself would not have been transferred to any other tribe, had not God thus punished the ingratitude of those who bestowed more labor on their own private concerns than on teaching the people. However this case may have been, it was an illustrious testimony of God's favor, that Prophets at that time had again been raised up. And this fact has been added -- that they dwelt nowhere else but at Jerusalem, in order to encourage the dispersed to return, and to show to them that the place had not in vain been previously chosen by God. This is the reason why the Prophet expressly says, that the Prophets, as well as the priests, were in the house or in the temple of the Lord of hosts. The time is also mentioned, the fourth year of Darius, and the ninth month and the fourth day. The beginning of the year, we know, was in March; hence the month Chisleu was November, or a part of October and November, for they were wont to commence their months at the new moons. Of king Darius we have spoken elsewhere. He was not, indeed, the first Darius, the father-in-law of Cyrus, who transferred the monarchy to the Persian, but Darius the son of Hystaspes. Passed away then had the seventy years, for this, as it has been stated before, was the fourth king. Let us now consider the question which the captives proposed to the priests. They asked whether they were to weep in the fifth month, and whether they were to separate themselves as they had done for seventy years and more; for some years, as we have seen, had elapsed beyond that number. We hence learn that a regular fast was observed from the time in which the temple was burned and the city destroyed. He speaks here only of the fifth month, but shortly after mention is made of the seventh month. It is evident from sacred history that the city was demolished and the temple pulled down in the fifth month. It is therefore probable that there was a day of mourning observed by the people in memory of that sad event. In the seventh month, though not in the same year, Gedaliah was slain, and the remainder of the people were driven into exile. As the land became then desolate, it is als probable that another fast was appointed, that they might yearly humble themselves before God, and suppliantly seek his pardon. Since then there was a reason for both fasts, it is evident that they could not have been condemned by the priests: nor is there a doubt, but that it was by the public consent of all, that they every year kept these days of weeping. We also see the end which God has in view in prescribing a fast, -that men in coming to him may feel true penitence, and remind themselves by their external appearance of their own guilt. As then the Jews observed this rule in their fasts, we must conclude that they pleased God; for these were religious exercises, by which they might have been led to repentance. Now they inquired, whether they were to continue their weeping; for the temple had now been begun to be built as well as the city. Since the reason for their mourning had been, that the temple no longer stood where they might offer their sacrifices, and that the holy city had been demolished, it was then doubtless right to give thanks to God, and to feel joy, when an end came to their calamities. However, the captives ventured not to change anything without the authority and consent of the priests, so that they might all agree together. And thus they also testified that they were true members of the Church, as they had no desire to have anything different from others.

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The word fast is not mentioned; but they asked, "Shall we weep?" Hence also it appears, that they were not so gross in their ideas as to think that the chief part of religion is fasting, as hypocrites do, who imagine that they honor God by abstaining from food, and thus mock God, who is a Spirit, with mere trifles, when it is his express will to be spiritually worshipped. We then plainly see, that the Jews were not imbued with this gross and foolish thought, when they established this annual fast; for they put weeping in the place of fasting. And why was this weeping, except that they went into God's presence conscious of their guilt and in a suppliant manner, and testified by external signs that they acknowledged their sins, so that they might obtain mercy and forgiveness? They mentioned also consecration. The word nzr, nezar, which means to separate, is variously explained: but here many interpreters confine it to abstinence from food, as though they had said, "Shall we separate ourselves from food?" This seems forced to me: I therefore prefer to apply it to sanctification; for we know that when a day was prescribed for fasting or for offering sacrifices, there was sanctification added. For though it became the Jews through their whole life to abstain from all defilements, yet we know that when a fast or any particular sacrifice was appointed, they were more diligent and solicitous to cast aside every pollution. We now then understand what the Jews had in view, and what they meant by these words. It now follows -Zechariah 7:4-9 4. Then came the word of the LORD of hosts unto me, saying, 5. Speak unto all the people of the land, and to the priests, saying, When you fasted and mourned in the fifth and seventh month, even those seventy years, did you at all fast unto me, even to me? 6. And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves? 7. Should ye not hear the words which the LORD has cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when men inhabited the south and the plain? 8. And the word of the LORD came unto Zechariah, saying, 9. So the LORD of hosts speaks, saying, Execute true judgment, and shows mercy and compassions every man to his brother: Here the Prophet tells us that he was sent to the people and to the priests, not so much to teach the messengers who came from distant lands, as to correct the vices of his own nation; for the Jews had then begun, according to their usual manner, to dissemble with God, and had glided, as it has elsewhere appeared, into many evil practices. And it appears evident, that God did not commit to Zechariah what the messengers might bring back to Chaldea; but that an occasion was taken to remind the Jews, that they were to look to themselves. It may have been the case, that the priests themselves and all the rest had begun to raise a controversy, "How is this? Our brethren inquire, whether the fast is to be still observed:" and the opinions might have been various. But as this is doubtful, I leave it as such. We however see that the Prophet does not speak here respecting the captives, nor does he address to their messengers anything which they might convey to Chaldea, but turns his discourse to the priests and to the people. The sum of the whole is, that while the captives gave no mean testimony of their religion, God reproved the Jews, who had returned to their own country, for ingratitude, as they had already begun to pollute themselves. He therefore brings this charge against them, Have ye fasted to me? Have ye eaten to me? As though he had said, "God regards not fastings, except they proceed from a sincere feeling and tend to a right and lawful end." It was then the object of the Prophet to awaken the Jews, that they might not imagine that God was pacified by fasting or by any other frigid ceremonies, but that they might know that something more was required. And we see how prone mankind are to rely on external rites, and to think that they have rightly performed their duty to God when they have fasted. As then human nature labors under this disease, the Prophet is here sent to dissipate this delusion; which he does by declaring that fasting does not please God, or is acceptable to him, as though it were something meritorious, or as though there was in it any holiness. He says first, that the word of Jehovah was given to him, that he might go to the people of the land and to the priests. We see the truth of what I have already said, that the answer was not directed to the captives, but to the very inhabitants of the land and to the citizens of Jerusalem, and for this reason, -- because they thought that when the question respecting fasting was moved, the first and chief part of all religion was the subject of inquiry. Hence God, that he might strip them of this superstition, says, When ye fasted in the fifth month and in the seventh month, and during the seventy years, did ye fast to me -- to me? for he has put an affix to the verb, tsmtny, tsametni, and afterwards added 'ny, ani: as though he had said, "Was it to me that ye fasted? Shall I approve of such fasting?" There is an emphasis in the repetition, as though he had said, that there was no reason for the Jews to boast that they faithfully served God, and fully performed their duty, because they fasted twice in the year, for they had to do with that God who rejected such trifling things. We hence learn that nothing is more preposterous than for men to judge of God's worship according to their own notions, and to trust in themselves. It is indeed easy for us to deceive ourselves; for as we are earthly, so we may think that whatever glitters before our eyes is most acceptable to God. But the Prophet here reminds us, by one sentence, how frivolous are such self-pleasing thoughts; for God meets us with this question, "Have ye fasted to me? Are ye to be judges, and is it right for you at your pleasure to invent various modes of worship? But I remain always like myself, and not transform me according to what pleases you; for I repudiate everything of this kind." By saying, that to themselves they did eat and drink, he intimates that to eat and to drink, or to abstain from eating and drinking, are things wholly unconnected with the worship of God. Another sense may indeed be elicited, -- that the Jews did eat as heathens did: and there will be in this case an indirect reproof, -- that they sought to pacify God only twice in the year, and that during the rest of the time they were heedless and indulged themselves in excesses. We ought indeed to bear in mind what Paul says, that "whether we eat or drink, all things ought to be done to the praise of God." (1 Corinthians 10:31.) The law also expressly commanded the Jews to "feast before the Lord," that is, not to taste food without thanksgiving, as though God were present. When, therefore, the Jews fasted themselves without any regard to God, it is no wonder that their fastings where rejected; for their course was not consistent. For though the godly do not always fast, yet while they partake most freely of meat and drink, they turn not away their thoughts from God, but on the contrary rejoice before him. They therefore eat and drink to God, as well as abstain on God's account. But the Prophet shows here that the Jews did eat to themselves, and that hence their fasting was not regarded before God. This latter sense is not unsuitable: but as to the subject itself, it is enough for us t know, that the Prophet, as he had to deal with hypocrites, ridicules their superstition in their fastings, inasmuch as they thought that these were expiations by which their sins were blotted out, and that if they abstained for a day or two from meat and drink, God was thereby pacified. And the Prophet's object is more evident from the next verse, when he says, Are not these the words which Jehovah proclaimed by the former Prophets? He confirms here his doctrine by many testimonies, that is, that God had already through successive ages exhorted the Jews to true repentance, and condemned their dissimulation, that they might not think that true religion was made up of fasting and of similar things. And this the Prophet did, not only to gain or secure to himself more credit, but also to render double the wickedness of the Jews; as though he had said, that they were apparently very anxious not to offend God, but that it was merely a false pretense; for had they from the heart wished to please God, they might have long ago learnt that fastings were of themselves of no moment, but that a beginning ought to be made with true religion and spiritual worship. I have already mentioned, that possibly, when the question was raised by the captives, much disputing, as it is commonly the case, prevailed among the people. But as the Jews ever reverted to their old ways, being blindly attached to their frigid ceremonies, and thinking in this manner to propitiate God, the Prophet, for this reason, derides their preposterous labor and toil. "See," he says, "the only question now is, whether there should be fasting, as though this were the principal thing before God; in the meantime godliness is neglected, and neglected is real calling on God, and the whole of spiritual worship is also esteemed by you as nothing, and no integrity of life prevails: for ye bite one another, plunder one another, wrong one another, and are guilty of lying: you heedlessly close your eyes to such vices as these; and at the same time when fasting is neglected, ye think that the whole of religion falls to the ground. These are your old ways, and such were commonly the thoughts and doings of your fathers; and it appears evident that ye trifle with God, and that ye are full of deceits, and that there is not in you a particle of true religion. For God formerly spoke loudly in your ears, and his words were not obscure when he exhorted you by his Prophets; he showed to you what true repentance was, but effected nothing. Is it not then quite evident that ye are now acting deceitfully, when ye so carefully enquire about fasting?" We now perceive what force there is in this sentence, Are not these the words which Jehovah formerly proclaimed? For it was not enough to remind the Jews of true repentance; but this reproof was needful, in order more sharply to stimulate them; and it was wholly necessary to discover their hypocrisy, that they might not be too much pleased with external performances. That they might not then object, that what they asked respecting God's counsel was done with a good intention, the Prophet answers them, "Where are the words by which God had testified as to what can please him?" And for the same purpose he uses the word, qr', kora, proclaimed: for he does not say, that God merely declared words by his Prophets, but that he uttered them loudly, and as it were with a full mouth. "See," he says, "ye enquire as though ye were in doubt, and that the knot could

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hardly be untied, and as though it were a matter of great moment. God has indeed not only spoken, but has also cried aloud in the ears of your fathers; in the meantime ye tread under foot his teachings or pass it by with closed eyes." What does this mean? to enquire so anxiously about fasting, and at the same time to despise what is far more important? In a similar manner does Christ also condemn hypocrites, because they hesitated not to swallow a camel, while they were wont to strain at a gnat, (Matthew 23:24;) for in trifling things they dared not to attempt anything; but as to gross wickedness, they leaped over it as it were with the audacity of wild beasts. The object then of the Prophet's words was to show that the Jews did not seriously and in earnest enquire respecting God's will, but pretended to be very attentive to religion, while they openly, and with gross and headless audacity, rejected the true doctrine, which was by no means ambiguous as God had by his many Prophets clearly taught them and their fathers what he required from them. Prayer Grant, Almighty God, that as we are so inclined to dissimulation, we may learn strictly to examine ourselves, and to descend into our own consciences, so that none of us may sleep in self-delusion, but be so displeased with our hidden vices, as in the meantime to aspire after, and with every care and labor, to attain true religion, and so strive to devote ourselves wholly to you, that we may groan under the burden of our sins, and so suppliantly flee to your mercy, as at the same time to be touched with true penitence, until having at length put off the corruptions of our flesh, we shall be received into that purity which has been prepared for us in heaven by Jesus Christ our Lord. -- Amen. Lecture One Hundred and Forty-seventh Thus says Jehovah of hosts, saying, The judgment of truth judge, and kindness and mercies show, every one to his brother. We have seen what the Prophet said of fasting, when messengers were sent by the exiles to enquire on the subject. It was a suitable opportunity for handling the question. For, as we then said, the people were so devoted to their ceremonies, as to think that the whole of religion consisted in fasting and in similar exercises. And as we are by nature prone to this evil, we ought carefully to consider what the Prophet has taught us -- that fasting is not simply, or by itself, approved by God, but on account of the end designed by it. Having already shown to the Jews their error, in thinking that God could be pacified by ceremonies, he now reminds them of what God mainly requires in his law -- that men should observe what is just and right towards one another. It is indeed true that the first part of the law refers to the service due to God; but it is a way which God has commonly adopted, to test the life of men by the duties of the second Table, and to show what this part of the law especially requires God then in this passage, as in many others, does not commend righteousness towards men so as to depreciate godliness; for as this far excels everything in the whole world, so we know that in rightly forming the life, the beginning ought ever to be made by serving God aright. But as the Prophet had to do with hypocrites, he shows that they only trifled with God, while they made much of external things, and at the same tinge neglected uprightness, and the duties of love we now then understand the Prophet's object. He had said in the last lecture that he brought forward nothing new, but only reminded them of what had been taught by other Prophets; and here he pursues the same subject -that God made more account of uprightness and kindness than of those legal shadows, which in themselves were of no moment. The judgment of truth, he says, judge. This could not have been extended indiscriminately to the whole people; but by these words the Prophet indirectly reproved the judges, because they committed plunder, either through favor or hatred, so that they decided cases not in a just and equitable manner. We then learn from the Prophet's words, that judgments were then given corruptly, so that the judge either decided in favor of a friend, or was bought by a price or a reward. As then there was no truth in the judgments given, but false pretences and colourings, the Prophet here exhorts them to execute the judgment of truth, that is, true judgment, when no respect of persons is shown, and when neither hatred nor favor prevails, but equity alone is regarded. He then addresses the whole people in common, and says, Show, or exercise, kindness and mercies every one towards his brother. He not only bids them to abstain from doing any wrong, but exhorts them to show kindness; for it would not be enough to do no harm to any one, except each of us were also solicitous to assist our neighbors; inasmuch as it is the dictate of benevolence to help the miserable when necessity so requires. But we must recollect that a part is given twice for the whole in what the Prophet says: in the first place, he refers only to the second Table of the law, while he includes in general the rule by which our life is to be formed; and in the second place, he enumerates not everything contained in the second Table, but mentions only some things as instances. It is however certain, that his design was to show that men are greatly deceived when they seek to discharge their duties towards God by means of external rites and ceremonies; and farther, that it is a true and substantial evidence of piety, when and one observes what is just and equitable towards his neighbor. He afterwards adds -Zechariah 7:10 10. And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart. He mentions here some other duties, but for the same purpose of showing, that the fear of God is not proved by ceremonies, but by acting justly towards our brethren, and not by abstaining only from doing wrong, but by being ready to help the miserable. As widows, and orphans, and strangers are exposed as it were to plunder, Moses often in the law recommends them to favor, and shows that God cares for them, and will be their defender, when by one injured. So also the Prophet speaks here expressly of widows, and orphans, and strangers, that the Jews might understand, not only that they were to take heed, lest anyone, being wronged, should complain, or lest anyone should retaliate an injury, but that they were to observe integrity before God; for the ungodly are often terrified by fear, and refrain from doing mischief, because they know that there will be an avenger. Hence it comes that the rich and the opulent are safe from all injuries, because they are surrounded and fortified by strong defenses; but the widows and the orphans are not thus able to repel wrongs. This is the reason why the Prophet prefers here to mention widows, and orphans, and strangers, rather than to speak indiscriminately of all the people. For the import of the whole is, as I have reminded you, that the fear of God is not really proved, except when a person cleaves to what is just and right, and is not restrained by fear or shame, but discharges his duty as it were in the presence of God and of his angels, so that he shows favo to the poor and miserable, who are without any to help them. But as I have elsewhere explained this subject more at large, it is enough now briefly to touch on it. Let us proceed -Zechariah 7:11-12 11. But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear.12. Yea, they made their hearts as an adamant-stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the LORD of hosts. The Prophet here by referring to the fathers more sharply reproves the Jews of his age; for he saw that they differed but little from their fathers. The sum of what he says is, that the Jews in all ages dealt unfaithfully and perversely with God; for how much soever they boasted of their care and zeal for religion they yet sought to satisfy God only by vain trifles. This then was the Prophet's object. For it is certain that there ever had been some pretense to religion in that nation but it was mere dissimulation for they were in the mean time intent on their ceremonies and when God seriously remonstrated with them their obstinacy and perverseness before concealed instantly appeared. He therefore says that they refused to hear. He does not now accuse the dead except for this purpose to teach the people of his acre. He saw that they were solicitous about fasting at appointed seasons, while at the same time they regarded almost as nothing the main requirements of the law, even mercy, and justice, and uprightness. These are indeed the three things, which Christ mentions. (Matthew 23:23.) He then intimates that this doctrine was not new, and that their fathers had been sufficiently warned and instructed, but that they wilfully, and as it were designedly rebelled against God. In short, he pulls off their mask of ignorance; for as men for the most part seek to extenuate their sins by the plea, that they had not been clearly or seasonably taught, the Prophet declares that there was not any excuse of this kind, because they had been refractory and untameable, they had refused to hear To set forth more fully this perverseness, he afterwards says, that the shoulder of withdrawing had been presented by them. The Hebrews say that men serve with the shoulder, when they are submissive, and tractable, and willingly undergo the burden laid on them, according to what we have seen in Zephaniah 3:1. The Prophet now, on the contrary, says that the Jews had a refractory shoulder, as they refused to bear the yoke, but shook off every fear of God. The reason for the metaphor is this -- that as burdens are carried on the shoulder, so the Lord lays the law on our shoulders, that the flesh may not lasciviate at pleasure, but be kept under restraint. He hence says, that they had presented a rebellious shoulder. The word srrt, sarret, is properly rendered declining; but some render it perverse, and others contumacious: since the meaning is the same, I contend not about the word. It is enough to know that the contumacy of the Jews is what is here condemned; for they had been wholly unteachable, and had refused to submit to God and to his word.

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He afterwards mentions their ears, They made heavy their ears, lest they should hear. In short, the Prophet sought by all means to prove the Jews guilty, that they might not adduce anything to extenuate their sin: for they had in every way, with the most determined wickedness, refused to obey God, when his teaching was sufficiently clear and intelligible. He then comes to the heart, They made, he says, their heart adamant, or the very hardest stone. Some render it steel, and others flint. It means sometimes a thorn; but in this place, as in Ezekiel 3:9, and in Jeremiah 17:1, it is to be taken for adamant, or the hardest stone. We now see that the Prophet's object was to show that the Jews had no excuse, as if they had fallen away through error or ignorance, but had ever wilfully and perversely rejected sound doctrine. The Prophet then teaches us that hypocrisy had been the sole hindrance to prevent them from understanding and following what was right. But it may be useful to notice the manner of speaking which the Prophet adopts in condemning the perverseness of the Jews, when he says, that they had refused attention to God. For we ought here to observe the connection between the fear of God and obedience, and on the other hand, between the contempt of the law and wilful rebellion. If then we would not be condemned for contumacy before God, attention must in the first place be given to his word, and afterwards the shoulders must be put under, so that we may bear submissively the yoke laid on us; and thirdly, we must listen with the ears, so that the word of God, preached to us, may not be lost, but strike in us deep roots; and lastly, our hearts must be turned to obedience, and all hardness corrected or softened. Then Zechariah adds, that the Jews had a stonily or an iron heart, so that they repudiated the law of God and all his Prophets. He gives the first place to the law, for they ought to have sought from it the whole doctrine of religion; and the Prophets, as it has been often stated, were only interpreters of the law. He afterwards mentions the words which had been sent by Jehovah through his Spirit and through his Prophets by saying that God spoke by his Prophets, he meets an objection by which hypocrites are wont to cover themselves, when they reject the truth. For they object and say, that they would be willingly submissive to God, but that they cannot bear the authority of men, as though God's word changed its nature by coming through the mouth of man. But as hypocrites and profane men are wont to lessen the authority of the word, the Prophet here shows, having this pretext in view, that God designed to be heard, though he employed ministers. Hence by this kind of concession it is implied, that Prophets are middle persons, and yet that God so speaks by their mouth, that contempt is offered to him when no due honor is shown to the truth. And further, lest the baseness of men should withhold regard from the word, he mentions also the Spirit, as though he had said, that God had spoken not only by his servants, even mortal men, but also by his Spirit. There is then no reason for hypocrites deceitfully to excuse themselves, by saying, that they rebel not against God, when they depreciate his Prophets; for the power and majesty of the Holy Spirit appear and shine forth in the doctrine itself, so that the condition of men takes nothing away from its authority. This part was also added in order to condemn the Jews, because they had from the very beginning been seasonably warned, and it was only their own fault that they did not repent. For if the Lord had allowed them for a long time to go astray, there would have been some pretense for their evasions: but since God had tried to recall them to the right way, and Prophets, one after another, had been continually sent to them, their unfaithfulness, yea their iron perverseness, in obstinately refusing to obey God, was more fully discovered. This is the reason why Zechariah mentions here the former Prophets. He then adds, that there was great wrath from Jehovah of hosts; by which sentence he reminded them, that it was no matter of dispute, as in case of a doubtful thing, whether their fathers had been wicked and disobedient to God; for he had sufficiently proved be punishments that he abominated their conduct; for this principle is to be held true that God does not deal unjustly with men when he chastises them, but that the demerit of crimes is to be estimated by the punishment which he inflicts. As then God had so severely chastised the ancient people, the natural conclusion is, that their wickedness had become intolerable. We now then see why the Prophet said that there had been great wrath from God; the reason was, that the Jews might not think that he had been lightly offended, as he had not been satisfied with a moderate punishment; for since his wrath had been so great, and since he had in so dreadful a manner punished the sins of the people, it follows, that their wickedness had been more grievous than what men considered it to have been. There is also here an implied comparison; for the unfaithfulness of those who then lived was the worse, for this reason -- because they took no warning from the calamities of their fathers, so as to deal with more sincerity with God. They knew that their fathers had been carefully and in various ways admonished; they knew that exile followed, which was an evidence of the dreadful vengeance of God. As then they were like their fathers, and had not put off their perverse disposition, they proved themselves guilty of greater and more refractory baseness, for they ought to have been influenced at least by fear, when they saw that God's judgment had been so dreadful against obstinate men. It afterwards follows -Zechariah 7:13 13. Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the Lord of hosts. The Prophet sets forth more fully the dreadfulness of this punishment -- that they in vain groaned and complained, for God was deaf to their complaints and cryings. When God in some measure fulminates and becomes soon reconciled, he does not seem to be greatly incensed, but when the miserable whom he afflicts by his hand, avail nothing by their entreaties and prayers, it then appears evident that God is in no common degree offended. This then is what the Prophet meant by saying, that they were not heard by God when they cried. But we must notice what is said of their perverseness; for he says, that God had called, and that he was not heard by them. Now it cannot be deemed an unjust reward, that God should punish the contempt of his word; for how great is the honor by which he favors miserable wretches, when he invites them to himself, and most expressly invites them? When, therefore, the calling of God is thus rejected and despised, do not they who are so refractory deserve what the Prophet declares here -that they would have to cry in vain, as God would be deaf to their groanings? As to the words, the change of person may embarrass the unlettered, but it is a mode of speaking common to the Prophets, for they assume the person of God in order to gain more authority to their doctrine; and they spoke sometimes in the third and sometimes in the first person: when in the first God himself speaks, and when in the third it is in the character of ministers, who declare and deliver, as it were from hand to hand, what had been committed to them by God. Hence the Prophet in the first clause speaks as God's minister; he afterwards assumes his person, as though he were God himself. But this, as it has been said, was done with regard to the word delivered. It was, that as he called and they heard not, etc. Who called? It is not right to apply this, as some do, to the Prophet; he, therefore, charges here the Jews, no doubt, with the sin of turning a deaf ear to God's word. So, he says, they shall call, and I will not hear. It might have been said, "So they shall call, and the Lord will not hear." There is in the meaning, as we see, nothing obscure or ambiguous. The import of the whole then is, that God had not threatened in vain by his ancient Prophets; but that as he had denounced vengeance by the mouth of Isaiah, so it had been executed on the Jews, for they had without effect cried, and found God a severe judge, whose voice they had previously despised. We indeed know, that it is a truth often repeated, that the ungodly are not heard by God; nay, that their prayers are abominable; for they profane God's name by an impure heart and mouth whenever they flee to him, as they approach him without faith and repentance. We then learn from these words, that those who perversely despise God's word deservedly rot in their own calamities; for it is by no means right or reasonable that the Lord should be ready to hear the crying of those who turn a deaf ear to his voice. It follows -Zechariah 7:14 14. But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate. Here the Prophet concludes what he had been speaking of God's vengeance, by which he had fully proved, that the sins of that nation had arrived to such a pitch, that there was no room for pardon. Hence he says, that they had been dispersed; for so I prefer to render the word, and the context seems to require this. Interpreters vary as to its meaning; and, indeed, the Hebrews themselves say, that this is a difficult passage, for, according to the rules of grammar, the word can hardly be made suitable to the context. But let us first see what the Prophet treats of; and secondly, what meaning, as the word signifies various things, is the most suitable. The Prophet no doubt refers here to God's vengeance, as evidenced by the dispersion of the Jews among many nations, not only when they were driven into exile, but also when scattered in various parts of the world. The verb, taken transitively, is by no means doubtful in its meaning, for sr, sor, means to move one from a place, or to expel, and that by force, inasmuch as it is derived from whirlwind. As it may therefore be here a transitive verb, I see no reason why we should seek other meanings at variance with the design and object of the Prophet. He then says, that the Jews had been dispersed -- how? Among all nations, that is, through all parts of the world; and then among unknown nations. Now we know, that the farther the exile, the more severe it is, for neighbors for the most part are the most humane; and when one is removed far to a barbarous nation, he would rather a hundred times to die on his journey than to live at a great distance from his country, and among a people of new

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and strange habits. The meaning is, that the Jews had been severely visited by God, not only because they had departed from his true worship and holy fear, but because they had been perverse, had rejected all sound doctrine, and had been deaf and indifferent to all admonitions. It was then for this reason that they had been dispersed among all nations He afterwards adds, that the land after them became desolate that no one passed through it. This circumstance also, that God devoted the land to desolation, proved more fully his wrath: for when God imprints marks of his vengeance on the land, and on other harmless things, necessary for man's support, it becomes evident that he is not lightly displeased with men. He then intimates, that God was not satisfied with the exile and dispersion of that people, but that he intended that there should be also visible marks of their wickedness in the sterility and desolation of the land itself: and that land, we know, was very fruitful, both by nature and by God's blessing; for he had promised to give to the Israelites a land flowing with milk and honey. When this fruitfulness was turned to sterility, such a change ought to have roused the minds of all to consider the dreadful judgment of God. We now then see why the Prophet says, that the land after them, that is, after their departure, became desolate; for they had polluted the land so far as to constrain it, though innocent, to bear the judgment of God. And he says further, that the desirable land became a waste, even through their fault. God was indeed the author of that waste, but Zechariah imputes this calamity to the people, because they had provoked God's wrath, and procured this evil for themselves; yea, they had involved the land itself as it were in the same guilt, for it was cursed by God, though they had been driven hence to another country. Desirable land was a name often given to Judea, not only on account of its fruitfulness, and the abundance of its produce, but because God had chosen it for himself: for though that land excelled other lands in many respects, it is yet certain that its chief excellency consisted in this, -- that God honored it with peculiar favor. Zechariah then condemns the Jews, not only because they had by their own fault extinguished the favor as to the produce of the land, but because they had corrupted the land itself, which had been so singularly favored as to have become the habitation of God. And hence we more fully learn how great was the enormity of their sins, which caused God to devote to desolation a land chosen by himself; for, as we have said, it was no common honor for that land, in which God designed to be worshipped by his chosen and holy people, to have been destined by him to be made like Paradise. But when such an honor was turned to shame and perpetual reproach, it was clearly a remarkable sign of God's wrath: and hence also becomes evident the impiety of that people who, as it had been said, turned aside God's favor from the land, that not only it did not bring forth its usual produce, but that it also became, as it were, a disgraceful spectacle, and filled all with horror on seeing it so desolate, where was previously seen the temple and the worship of God. Prayer Grant, Almighty God, that as you hast adopted us for this end, that we may show brotherly kindness one towards another, and labor for our mutual benefit, -- O grant, that we may prove by the whole tenor of our life, that we have not been called in vain by you, but that we may so live in harmony with each other, that integrity and innocence may prevail among us; and may we so strive to benefit one another, that your name may be thus glorified by us; until having at length finished our course, we reach the goal which you have set before us, that having at last gone through all the evils of this life, we may come to that blessed rest which has been prepared for us in heaven by Christ our Lord. -- Amen Chapter 8 Lecture One Hundred and forty-eighth Zechariah 8:1, 2 1. Again the word of the Lord of hosts came to me, saying, 2. Thus says the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Some think that at the beginning of this chapter the people are reproved for their unfaithfulness, because they conducted themselves towards God in a way they ought not to have done, as they had violated that sacred marriage which God had been pleased to contract with them; for it is a common mode of speaking for God to compare himself to jealous husbands, when he sees his Church dealing with him unfaithfully. But this meaning is inadmissible: for the verb qn', kona, connected as it is here, is to be taken in a good sense, as signifying concern or affection, inasmuch as l, lamed, means, "on account of," or "for;" and we have in the first chapter a similar sentence; Zechariah 1:1 and it is evident that in many other places the meaning is no other, but that God burned with wrath against all the enemies of his Church, as he regarded his Church with singular love. Emulation then here does not mean jealousy, but is to be taken in a different sense, as signifying that concern which God had for the protection of his Church. The whole then of this chapter proves that God would be the defender of his people, and that such was his care for the safety of all the godly, that he resolved to oppose the whole world, if necessary, for their protection. This is the sum of the whole. He then says, that the word of Jehovah came to him; we hence learn, that this was a distinct prophecy. He adds, I have been zealous for Sion (for as we have said, the letter l, lamed, is to be thus taken) with great zeal.This was indeed an incredible change, for God had for a time restrained himself, while the ungodly at their pleasure harassed the Church, so that they thought that they could do so with impunity. As God then had for some time remained at rest, what the Prophet says here could not have been easily believed, that is, that God would, through a sudden jealousy, undertake the cause of the Church. Hence the indignation, immediately subjoined, must be regarded with reference to enemies, as though he had said, that all the ungodly would now perceive what they had by no means expected, -- that God was the protector of Jerusalem. It now follows -Zechariah 8:3 3. Thus says the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts, the holy mountain. The Prophet now more clearly explains what he intended; but it was necessary to preserve this order -- that enemies were to be by force ejected from their possession, and the Church delivered, before God could dwell in the midst of it; for how could God have proved that Jerusalem was under his guardianship and protection without having first subdued its enemies? It was not then without reason that the Prophet commenced with this promise -- that God was prepared for war, and was burning with wrath, that he might deliver his Church from the hands of enemies. Then follows the fruit of the victory; for it would not have been enough for God to avenge the wrongs done to his chosen people, without gathering the dispersed and restoring the Church to its ancient condition. For it often happens that those who have been cruelly treated find an avenger; but no comfort, or very little comfort, comes to them, as they are made nothing better; but the Lord here refers to these two things -- that he would take up arms to defend his chosen people, and also that he would become, as the case was, the defender and protector of the holy city. The repetition of the sentence, Thus says Jehovah of hosts, almost in every verse, was no doubt intended for the purpose of strengthening their faith; for it was, as I have already said a thing incredible. It was then necessary to bring forward often the name of God, that the faithful might more readily give assent to the prophecy which they knew proceeded from God, even the God of hosts, whose power is infinite, and to whom nothing is difficult, as we shall find it presently stated. And he says that he had returned; not that the accomplishment of this prophecy was then visible, but the decree is put for the reality. God had been, as it were, for a long time silent, while his people were exposed as a sport to their enemies; and he seemed then to be far away from Jerusalem, for the place was desolate and waste, yea, it was a scene of dreadful vengeance. God, then, during the whole of that time, seemed to have forsaken the place, according to the testimony of Ezekiel, who says, that God had removed from the temple, and that it was an empty place, and as it were profane. On this account he says now that he had returned; for he intended openly to show that it had not in vain been made the seat of his glory, when he had commanded his name to be there invoked. It is indeed true that mount Sion had never been forsaken by God; but no other opinion could have been formed, when there were there no altar, no sacrifices, and no people to worship God; for this is said with reference to divine worship; and the holiness of the mount was also nothing, except as far as God had consecrated it to himself. Hence these two things were connected -- the holiness of the mount and the presence of God. It therefore follows that God, according to the judgment of men, was absent, when no religion appeared there, and the Jews offered there no sacrifices. He further says, that he had returned, that he might dwell in the midst of Jerusalem. It was necessary to add this, that the Jews might be convinced that his return was not in vain; for many said that they foolishly made too much haste, and that though the commencement had been favorable, yet many troubles would come upon them in future, and that their building would be only for a short time, and that though they spent much toil and labor in rebuilding the city, it would yet be only for a season, as their enemies would shortly come and destroy their new edifices. Since then reports of this kind were spreading, it was necessary to support the minds of the godly,

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that they might be fully persuaded that God had returned to his people, and had become the restorer of his exiles for this end -- that he might as before dwell at Jerusalem. We now apprehend the Prophet's object; it was as though he had said, that the people had not returned in vain to their country, but that they had been delivered by the authority of God, and that his dwelling at Jerusalem would be fixed and perpetual, as it had before been his habitation. We indeed know that the stability of the Church is not otherwise secured than by the presence of God, as it is said in Psalm 46, "God is in the midst of her, she shall not be moved;" for the Church would not be less exposed to sudden and frequent destruction than other things, were it not that God, her support, dwells in her. And this is what our Prophet means here when he says, that God would dwell there. He adds, And called shall be Jerusalem the city of truth, and the mount of Jehovah the mount of holiness. By the first clause the Prophet reminds us why God had for a time forsaken Jerusalem, even because it was a city given to falsehoods, wicked devices, deceits, and perverse counsels. As then the Jews had wholly degenerated from true religion, the Prophet intimates that the city became destitute of its guardian and protector, even of God himself. And for the same purpose are added the words, the mount of Jehovah shall be called the mount of holiness. For however proudly the Jews boasted that they worshipped God, they yet had profaned both the temple and the altar by their sins, as we have seen it proved by the Prophet Haggai. (Haggai 2:15.) Here then Zechariah indirectly reproves the Jews for having corrupted all purity by their frauds, and also for having, by the defilements of their sins, polluted Sion and the temple of God. At the same time he teaches us that God dwells in his Church where he sanctifies it. Hence God is never idle while he dwells in his people; for he cleanses away every kind of impurity, every kind of deceit, that where he dwells may ever be a holy place. Therefore the Prophet not only promises here an external blessing to the Jews, but also shows that God performs what is far more excellent -- that he cleanses the place where he intends to dwell, and the habitation which he chooses, and casts out every kind of filth. And since God promises to do this, we hence see that it is his own peculiar work and gift to cleanse all our impurities, and also to dissipate everything false and deceitful. The import of the whole is, that when God reconciles his people to himself, he not only brings an outward blessing of an earthly kind, but also something better and far more excellent, even the renewal of the heart and mind, and that when all things are polluted and filthy, he restores true and perfect cleanness and integrity. We must further bear also in mind what I have already stated -- that their sins are here intimated to the Jews, that they might be touched with shame, and seek repentance; for we have seen that they were very slow and tardy in this respect. It was then necessary to stimulate them that they might repent. For what the Prophet says clearly intimates that mount Sion had been profaned, though God had consecrated it to himself; for God's worship had been there vitiated, and there was there no integrity; and that the faithful city, such at least as it ought to have been, had become full of falsehood and treachery; for truth is not to be confined to that fidelity which men ought to observe one towards another, but is to be extended to that sincerity which the faithful ought to possess as to the pure and sincere worship of God. This is the sum of the whole. It now follows -Zechariah 8:4 4. Thus says the LORD of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. He confirms what we have already stated, that the Jews would be safe under the hand and protection of God, as he would dwell among them. The cause of a safe and quiet state he made to be the presence of God. For when we have peace with the whole world, we may yet disturb one another, except the God of peace restrains us; inasmuch as mutual and intestine discord may harass us, though we may be spared by external enemies. It is then necessary in the first place, that the God of peace and salvation should dwell in the midst of us. But when we have the presence of God, then comes full security. Suitably then does the Prophet now say, that yet dwell would old men and old women the midst of Jerusalem: for since the time the Jews had returned, they had been harassed, we know, by continual wars; and it could hardly be expected that they could live long in a state of incessant troubles, while new fears were daily disturbing them. Since then they were thus in incessant and endless dangers, the Prophet gives them relief, and promises that there would be to them yet a quiet habitation, so that both men and women would live to extreme old age. Hence he says, There shall yet dwell, etc Then he adds, a staff shall be to man for his age, or on account of multitude of days. This seems indeed to have been said with no great propriety; for it would have been much better had vigor been given them, so that men failed not through old age. Hence the weakness mentioned here seems to have been a sign of God's curse rather than of his favor; and on this account the Lord promises by Isaiah, that old men would be vigorous and strong, (Isaiah 65:20;) so that they felt not the disadvantage of age. But the design of Zechariah, as we have already reminded you, was here different; for many by their daily complaints depressed the minds of the godly, declaring that they were deceived, and saying that Jerusalem would not long stand, as they were surrounded by so many enemies. Hence Zechariah shows, that the Jews would be in no danger of falling by the hand of enemies, as they would live securely without any external disturbances; for we know that many old men, half alive through age and supporting themselves by a staff, cannot be anywhere seen, except in a state of peace and quietness, undisturbed by enemies. We now then perceive the design of the Prophet, which was to show, that Jerusalem would be tranquil and in peace, and that this would be the fruit of God's presence; for its citizens would die through years, and not through the violence of eternal enemies. To the same purpose is what follows -Zechariah 8:5 5. And the streets of the city shall be full of boys and girls playing in the streets thereof. He repeats and confirms the same thing by another representation -- that boys and girls would play in the streets and on the public roads, which could not be during the troublous time of war; for when arms clatter, the sound of trumpets is heard, and assaults of enemies are dreaded, every one keeps his children at home, and in public there is sad confusion, and few are found abroad; in short there is no cheerfulness even in children when fear is hanging over them. We hence see, that what is here promised is a state of quietness to Jerusalem; for God would keep off the onsets of enemies -- not that Jerusalem was ever exempt from all evils, but that God's defense was so effectual as to render them safe amidst many and various dangers. It is not needful here anxiously to raise the questions -- Whether it is lawful to play during times of peace? for the Prophet here took his language from the common habits of men, and even from the very nature of things; for we know that men give way to cheerfulness when no fear lays hold on their minds, and that play and sport are allowed to children. The Prophet meant only this, that though the Jews might then have something to do with various enemies, they would yet be in a state of peace and safety. He afterwards adds -Zechariah 8:6 6. Thus says the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? Says the Lord of hosts. He sharply reproves here the lack of faith in the people; for as men are wont to measure whatever is promised by their own understanding, the door of entrance for these prophecies was nearly closed up when they saw that the fury of their enemies could by no means be pacified. They had indeed tried in various ways to check them, or at least to conciliate them; and we know that many edicts had been proclaimed in favor of the Jews by the kings of Persia; but such was the common hatred to them, that new enemies arose continually. On this account it is that the Prophet now blames their want of faith; and he points out, as by the finger, the source of their unbelief when he says, that they had no faith in God who spoke to them, because he promised more then what they could conceive to be possible. And this deserves notice, for if we wish to pull up unbelief by the roots from our hearts, we must begin at this point -- to raise up our thoughts above the world; yea, to bid adieu to our own judgment, and simply to embrace what God promises; for his power ought to carry us up to such a height that we may entertain no doubt but that what seems to us impossible will surely be accomplished. What the Prophet calls "wonderful" is the same as impossible; for men often wonder at God's worlds without believing them, and even under the false pretense of wonder deny his power. Hence when God promises anything, doubts immediately creep in -- "Can this be done?" If a reason does not appear, as the thing surpasses our comprehension, we instantly conclude that it cannot be. We thus see how men pretending to wonder at God's power entirely obliterate it. When therefore the Prophet now says, If this be wonderful in your eyes, shall it be so in mine? it is the same as though he had said, "If you reject what I promise to you, because it is not in accordance with your judgment, is it right that my power should be confined to what you can comprehend?" We hence see that nothing is more preposterous than to seek to measure God's power by our own understanding. But he seems to say at the same time, that it is useful for us to raise upwards our minds, and to be so filled with wonder, while contemplating God's infinite power, that nothing afterwards may appear wonderful to us. We now perceive

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how it behaves us to wonder at God's works, and yet not to regard anything wonderful in them. There is no work of God so minute, but that it contains something wonderful, when it is considered as it ought to be; but yet when raised up by faith we apprehend the infinite power of God, which seems incredible to the understanding of the flesh, we look down as it were on the things below; for our faith ascends far above this world. We now see the true source of unbelief and also of faith. The source of unbelief is this -- when men confine God's power to their own understanding; and the source of faith is -- when they ascribe to God the praise due to his infinite power, when they regard not what is easy, but being satisfied with his word alone they are fully persuaded that God is true, and that what he promises is certain, because he is able to fulfill it. So Paul teaches us, who says, that Abraham's faith was founded on this assurance -- that he doubted not but that he who had spoken was able really to accomplish his word. (Romans 4:20.) Hence, that the promises of God may penetrate into our hearts and there strike deep roots, we must bid adieu to our own judgment; for while we are wise in ourselves and rely on earthly means, the power of God vanishes as it were from our sight, and his truth also at the same time disappears. In a word, we must regard, not what is probable, not what nature brings, not what is usual, but what God can do, what his infinite power can effect. We ought then to emerge from the confined compass of our flesh, and by faith, as we have said, ascend above the world. And he says, In the eyes of the remnant of this people, etc. By this sentence he seems to touch the Jews to the quick, who had already in a measure experienced the power of God in their restoration; for thirty years before their freedom had been given them by Cyrus and Darius, they regarded as a fable what God had promised them; they said that they were in a grave from which no exit could have been expected: they had experienced how great and incredible was God's power; and yet as people astonished, they despaired of their future safety. This ingratitude then is what Zechariah now indirectly reproves by calling them the remnant of his people. They were a small number, they had not raised their banner to go forth against the will of their enemies; but a way had been suddenly opened to them beyond all expectation. Since then they had been taught by experience to know that God was able to do more than they could have imagined, the Prophet here justly condemns them for having formed so unworthy an idea of that power of God whichhad been found by experience to have been more than sufficient. He afterwards adds -Zechariah 8:7, 8 7. Thus says the Lord of hosts; Behold, I will save my people from the east country, and from the west country; 8. And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. He pursues the same subject, and introduces a preface, very necessary in so confused a state of things; for it was very difficult to raise up desponding minds and to inspire them with confidence, when pressed down with fear and trembling. This is the reason why Zechariah repeats so often, that he declared nothing but God's commands only. Behold, he says, I will save, or deliver my people. As dispersion took away hope, the Prophet restores it, and says, that it would not be difficult to gather the people from all parts of the world, when God stretched forth his hand; and emphatical is the expression, I will deliver my people. God then does here exalt himself that we may learn to exalt his power, and not to judge of it according to our own comprehension. I will deliver my people, he says, from the rising as well as from the setting of the sun. This sentence then is connected with the preceding, in which the Prophet briefly shows that the Jews erred and acted perversely, when they ascribed no more to God than what the judgment of their own flesh dictated, or what seemed probable according to the course of nature. As then he had taught them that great wrong is done to God except he is separated from men, and shines eminent above the whole world, he now adds, that God, with whom nothing is wonderful or difficult, had resolved to gather his people, and from their dispersion to restore them again to Jerusalem. The Prophet then says here nothing new, but rightly applies what he had just said of God's infinite and incomprehensible power, which men absurdly attempt to inclose in their own brains, and to attach to earthly instrumentalities. He then adds, I will restore them, and they shall dwell, he says, in the midst of Jerusalem. He again confirms what I have already stated, -- that their return would not be in vain, though many said, that the Jews had done foolishly in having returned so quickly into their own country; and they condemned their determination, as though they had been suddenly carried away by extreme ardor. Hence the Prophet, in order to show that God had dealt faithfully with his people, promises them here a safe and a perpetual habitation at Jerusalem. They shall dwell, he says; that is, "As you now see that you have been gathered, so expect that God will be your protector, so as to render you safe, and to make Jerusalem to be again inhabited, as it had been formerly." He afterwards adds, They shall be to me for a people, and I shall be to them for a God. By these words the Prophet confirms what he has hitherto taught, when he now speaks of the renewal of the covenant; for the whole hope of the people depended on this one thing, -- that God remembered the covenant which he had made with them. This covenant had indeed been broken, according to the usual language of Scripture; for the people, when removed into exile, thought that they were cast away and forsaken by God. As then the memory of this covenant had been buried as to the effect, or as they say, apparently, the Prophet, in order to confirm what he has already said, expressly declares, that they would be God's people, and that he would be their God. We now then understand why he adds, "I will be to them a God, and they shall be to me a people". In the last place he says, in truths and righteousness; that is "settled and permanent shall be this felicity": for when God shows that he cares for his people, then follow outward blessings, which are evidences of his favor. The Prophet adds, that this shall be in truth and righteousness; for God will not be propitious and kind to his people only for a short time, but will continue his favor to them to the end. As then God intended to establish the safety of the city, he testifies that he would be its God in righteousness, even in sincerity, in good faith, and without dissimulation, and also without any danger of changing. And how this was to be fulfilled we shall hereafter see. Prayer Grant, Almighty God, that though we daily depart from you by our sins, we may not yet be wholly removed from the foundation on which our salvation depends; but do so sustain us, or even raise us up when fallen, that we may ever continue in our degree, and also return to you in true repentance, and whatever may happen to us, may we learn ever to look to you that we may never despair of your goodness, which you have promised to be firm and perpetual, and that especially while relying on your only-begotten Son our Mediator, we may be able to call on you as our Father, until we shall at length come to that eternal inheritance, which has been obtained for us by the blood of thine only Son. -- Amen. Lecture One Hundred and Forty-ninth Zechariah 8:9-11 9. Thus says the LORD of hosts; Let your hands be strong, you that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the LORD of hosts was laid, that the temple might be built. 10. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. 11. But now I will not be unto the residue of this people as in the former days, says the LORD of hosts. The Prophet having taught us that God was reconciled to his people, does now seasonably exhort the Jews to prepare themselves for work and strenuously to exert themselves in erecting the temple, and also in building the city: for as we have stated, many were then become slothful, as they thought that they were soon to be destroyed by their enemies, and that what they built with great labor, toil, and expense, would be presently demolished. Hence it was that sloth had crept in, so that many had left off the building both of the temple and of the city: and we have also seen elsewhere, that they were too intent on building their own houses, and at the same time neglected the temple; for each looked to his own private advantage, and also to his own pleasures. The Prophet Haggai sharply reproved this indifference, (Haggai 1:4;) and the Lord clearly showed that he had punished this their sloth; for they preferred their own houses to the temple, and through want of faith trembled, as though their restoration was a mockery. As then the people by their ingratitude had almost wiped away the recollection of their deliverance, the Prophet Haggai severely reproved them; and Zechariah now touches on the same subject. Hence he says, that before they had begun the work of building the temple, the land was sterile, as though it was cursed by God, and that they were deprived of their hope, and that whatever they attempted proved useless; but that after they had begun, through the encouragement given them by the Prophets, to take courage to build the temple, things changed for the better, and that openly, so that it was easy to conclude, that God had been previously displeased with them, but that now he was favorable, as all things went on prosperously. This change then was a clear token both of God's displeasure and of God's favor; for he had justly chastised his people as long as they were under the influence of unbelief, so as not to proceed with the work of building the temple; and afterwards the favor of God had begun to shine on

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them, as God gave them abundance of provisions, and proved in various ways that he was now favorable to them. Zechariah therefore mentions these things, that they might proceed more cheerfully with their work, and not provoke God's wrath, which they had previously found to have been so much to their loss, and that they might seek to enjoy his blessing, which was now so manifest before their eyes. This is the import of the whole. He says, Thus saith Jehovah of hosts, Strengthened let be your hands. He exhorts them to perseverance: but as men become weak, and many things occur which enfeeble or break down their courage, he uses the word, strengthen; for it is often necessary to gather new strength, and to confirm a pious resolution. Let us now then learn to apply this doctrine to our own benefit, and let us understand what experience sufficiently teaches us, even this -- that our hands, though at first well prepared, are yet soon relaxed, and as it were loosed, and even entirely fail, unless new strength be now and then attained; and that this is effected when we are animated by God's word, and rise superior to the trials which enfeeble us. And Zechariah will presently inform us whence this strength was to be sought, even from the promises which they had already heard from the Prophets; for he would have in vain exhorted them to persevere, had not the ground of confidence been mentioned. For when God is silent, our minds, though before abundantly ready and willing, must languish, and at length wholly fail. We then see that there can be no courage in men, unless God supports them by his word, so that they may recover their lost strength and regain their alacrity. Had the Prophet only bidden them to take courage, they might have replied, that there was nothing in their circumstances to encourage them; but when the word of God was set before them, every excuse was taken away; and they were now to gird up the loins, and boldly to fight, inasmuch as God supplied them with weapons. Be strong, he says, ye who hear in these days these words from the mouth of the Prophets. Though Zechariah is not often concise in his words, but in many parts diffuse, yet he is so here, and the whole verse is very emphatical; for after having said that they were not destitute of God's promises, he adds, "in these days," and also "these words." He intimates that they were not only taught a general truth, that they were to render obedience, but that God himself would be their leader to direct their steps and to show them the way: in a word, he omits nothing to enable them to proceed without difficulty with the work which they had begun. There is then an emphasis intended by the demonstrative, "these," "these;" for the Prophet intimates that God was continually speaking to them, and that he announced not only a general truth, but specific words, by which they might guide their feet and their hands in every action. And he says, that those words were heard from the mouth of the Prophets, for God intended honor to be done to his servants; and it is, as it has been often stated, a true test of faith, when God descends not himself from heaven, or does not appear to us in a visible form, but makes use of men as his ministers. Yet Zechariah briefly intimates, that the Prophets are not the authors of the promises, which are necessary to raise up, support, and stimulate our minds; for the Lord only employs their service; and this is what he means by the word mouth He now adds, Who were in that day in which was founded the house of Jehovah, in order to build the temple. Not much time had elapsed since they had begun again to build the temple, and the foundations had been laid; but the work had been discontinued through the unbelief of them all, and also through the private regard of each to his own interest. For as they were in suspense and doubtful, there arose sloth and indifference, and avarice possessed them, so that they despised the temple of God. But he says now that during that short time God often spoke to them by his Prophets with the view of correcting their delay and tardiness, for the Prophet mentions here as it were but one day, for the purpose of expressing how short the time had been. Less excusable then was their sloth, since God daily spoke to them and confirmed by new Prophets what the former ones had said. It follows, For before these days there was no hire for man, and no hire for beast, no peace to passengers, because I had sent forth all men, each one against his friend. The Prophet mentions here, as I have already said, evidences of God's curse, by which the Jews might have learnt that he was displeased with their neglect in disregarding the building of the temple, for while omitting that they paid attention to their domestic affairs. He therefore reminds them of what might have made them to fear, lest they should go on still to provoke God; for they had been taught, to their great loss, not to excite in this manner his displeasure: and Zechariah, no doubt, as well as Haggai and Malachi, had often addressed the people on this subject; for we see how prone is the disposition of us all to relapse into forgetfulness when God in any measure relaxes in his discipline. We presently shake off every fear when exempt from evils. This is the reason why it is needful for us to be often reminded of those judgments of God which we have experienced, according to what is done here by Zechariah. Before these days, he says, there was no hire for man, and no hire for beast; that is, there was no profit from the labor of men or of beasts. He takes it as granted, that men were not tardy in their work, and that beasts performed their labors, but that no fruit appeared. And whence was it the labor of men and of beasts was unprofitable, except from God's curse, as the law testifies? (Deuteronomy 28:8.) For when the Prophets speak of God's curse they refer to the law, and only apply to their present purpose what is stated generally in the law. As then God declares in the law that he will bless the work of the hands, Zechariah draws this inference that God was displeased when men and beasts toiled laboriously without any advantage. He then adds, There was no peace. When men labor in vain, thirst and want of all things must follow; for though the labor of man, we know, is of itself of no value, yet when blessed by God it is the means of promoting fertility, so that the earth may supply us with food. On the other hand, when the labor of man is barren, even the earth itself refuses to bring forth fruit. It was then no light calamity when God visited the people with poverty and famine. But another evil is added, no less dreadful and even more grievous that the land was so harassed by enemies that no travelling was safe. Hence he says, that there was no peace to him who went out or to him who came in; that is, there was no free or peaceable travelling, but they were exposed to pillage and plunder. In a word, Zechariah teaches us here, that the Jews were under a curse both within and without, for the land disappointed those who cultivated it, as it yielded no fruit, and then they were exposed to hostile assaults. With regard to the words, mn htsr, men etsar, some render them, on account of distress, "there was no peace on account of distress." But we may retain the proper meaning of the preposition mn, mem, "there was no peace from distress;" that is, there were none safe from inconvenience and molestation. The reason is added, Because God had sent forth all men, each one against his neighbor. The Prophet designedly subjoined this, that the Jews might know that these evils could not be ascribed to fortune, as though men did rise up thoughtlessly one against another. Hence he reminds them that their quietness was disturbed by the just and hidden judgment of God, for he can turn as he pleases the hearts of men; he now inclines them to humanity or to mercy, and then he turns them to madness and ferocity. That the Jews might know that they had to do with God, the Prophet declares here that men had been sent forth, that they might mutually rage and assault one another. Hence they who use the word permit, not only take away from what the Prophet means, but wholly pervert his doctrine and extinguish its light altogether: for God does not say here that he was still when the Jews ill-treated one another; but he meant to have this attributed to his judgment. For when almost the whole world was hostile to a few men, and those related to one another, they ought surely to have been united among themselves; for necessity conciliates even the most alienated, and even pacifies those who have been previously the most violent enemies. Since, then, the Jews were assailed by foreign enemies, they ought to have been friends among themselves, or at least to have been so softened as not to be so hostile towards one another. As then they raged against their own bowels, so that no one spared his own friends, God more fully shows by this circumstance that he was the author of these confusions. And how God kindles the hearts of men to ferocity, and is yet free from all blame, has been explained elsewhere. God indeed executes his righteous judgments, when he sets men one against the other; and if we inquire into the cause and the end, we shall find that men are in this way justly punished. As then in God's judgments there ever shines forth the highest equity, there is no reason for men to try to implicate him in their own perdition, or to devolve on him a part of the blame. God then justly excites the hearts of men into madness, and yet men themselves bear the whole blame, though God draws them here and there against their will, and makes use of them as his instruments; for the hidden purpose of God does not excuse them, while nothing is less their object than to obey his word, though they are guided by his hidden operation. We know that no work pleases God, but when there is a willing obedience, which none of the reprobate ever render; and we also know that all works are to be judged according to the end designed. We must therefore consider what was the reason that God thus set men against one another, and what end he had in view. But we have elsewhere discussed this subject at large. Let us then now, in short, bear this in mind, that the Jews mutually harassed and distressed one another, not by chance, but because the Lord, who was their enemy and whose wrath they had provoked, had sent them forth as enemies among themselves. He afterwards adds, But now, not according to former days, shall I be to the remnant of this people, saith Jehovah of hosts. Zechariah now reminds them that things had changed for the better, as it was evident that God was propitious to them. And if the cause of this change be asked, the answer is, the building of the temple. If nothing had been said by the Prophets, the Jews might have only conjectured, but every doubt had been removed; for God had threatened then with punishment which he afterwards inflicted, and then he exhorted them to repentance, and said that he would be reconciled to them: when the Jews rightly considered these things, they had

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no need of having recourse to conjectures. It was indeed fully evident that God regarded them with favor, and that the fruits of his favor were before their eyes; and they were thus encouraged to proceed with the work of building the temple. It now follows -Zechariah 8:12 12. For the seed shall be prosperous; the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew; and I will cause the remnant of this people to possess all these things. Here Zechariah promises the continuance of God's favor, which the Jews had now begun to taste. God then had in part openly showed that he was a Father to the Jews, by dealing liberally with them: but in order more fully to strengthen them in their perseverance, Zechariah says that this favor would be continued. And he says first, that there would be the seed of peace. Some think that it is called the seed of peace because the cultivation of the fields, while the assaults of enemies were dreaded, was deserted; no one dared to bring out his oxen or his horses, and then even when the husbandmen sowed their fields, it was not done as in seasons of quietness and security. As then the fields, when badly cultivated in times of war, do not produce a full crop, so they think that it is called the seed of peace, when husbandmen are permitted to employ necessary labor, when they are free from every fear, and devote securely their toils on the cultivation and the sowing of their fields. Others explain the seed of peace to be this -- that it is so when neither storms, nor tempests, nor mildew, nor any other evils do any harm to the corn and fruit. But as slvm, shelum, means often in Hebrew prosperity, we may so take it here, that it would be the seed of peace, that is, that the seed would be prosperous; and this interpretation seems to me less strained. It shall then be the seed of peace, that is, it shall prosper according to your labor; what is sown shall produce its proper fruit. There is added an explanation -- The vine shall yield its fruit, and the earth shall yield its increase, and the heaven shall yield its dew. We hence conclude that it was called the seed of peace, because the husbandmen gained their object when the earth, irrigated by the dew of heaven, was not sterile, and when the produce was abundant, when there was plenty of corn and wine, and of other things. There is then peace or prosperity as to the seed, when the corn grows according to our wishes, and comes to maturity, and when heaven responds to the earth, and withholds not its dew, as we have seen in another place. In short, God testifies that the remnant of his people should abound in all good things, for the heaven would not withhold from them its rain, nor the earth shut up its bowels. But God ever recalls his people to himself, that they may depend on his blessing; for it would be a cold doctrine were we not persuaded of this -- that the earth is not otherwise fruitful than as God gives it the power of generating and of bringing forth. We ought therefore ever to regard the blessing of God, and to ask of him to supply us with food, and to pray him every day, as we are taught, to give us our daily bread. But few do this from the heart, and hardly one in a hundred so turns his thoughts to God's hand as firmly to believe that he daily receives from him his daily food. We now understand what the Prophet means in these words. It now follows -Zechariah 8:13 13. And it shall come to pass, that as you were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and you shall be a blessing: fear not, but let your hands be strong. He goes on with the same subject, and in this verse he states two contrary things, in order to render more clear what he teaches here -- that while God was angry the earth was barren, and all things went on unhappily with the Jews; but that when God had begun to be reconciled, the earth had as it were changed its nature, and brought forth plentifully, and that they were in every way made blessed. Hence he says, As ye have been a curse, etc. Here again he mentions and reminds them how miserable they were while they minded only their private interest, and by neglecting the temple manifested their impiety and ingratitude; for what ought they to have been more ready to do when they returned to their country than to build the temple, and to offer there sacrifices to God, in order to avow him as the author of their deliverance? But the temple was neglected; and the Prophet concludes that they must have been extremely forgetful, if they did not consider what their condition was as long as they had no care for the temple; and he says that they had been a curse among the nations; that is, that they were an example of a curse, according to the threatening of the law. For it is a mode of speaking frequent in Scripture, that the people were a curse; and the common formula of cursing was -- "Let the Lord curse thee as he does the Jews." Zechariah then says that the Jews had been a curse, that they had not only been smitten by God's hand, but that they had been given up to calamities, in order that they might become to all detestable, and bear in a manner signs of God's wrath imprinted on them. Whoever then at that time looked on a Jew, he might see that he had the appearance of bearing a curse. In short, Zechariah means that the Jews had been punished in a manner not common or usual, but that God had executed on them dreadful judgments, which made it evident to all that he was grievously offended with them. Ye have been then a curse among all nations. He then adds, So I will save you, as ye shall be a blessing. The word save is introduced that God might more clearly set forth his favor, lest the Jews should think that the change had been effected by fortuitous change; for we know that men's thoughts soon change, and they feign this or that cause that they may obscure God's providence. God then, before he promises that they should be a blessing, says that he would save them. What it is to be a blessing may be easily learnt from the opposite clause. They are then said to be a blessing who bear evident tokens of God's favor and kindness. So the Prophet means, that when people wished to be prayed for, or when they wished well to one another, this would be the common form of their requests -- "May God bless us as he blesses his chosen people: as the Jews are dear to God, so may he favor us with the same or similar kindness." Thus then we see that the Jews were a curse, when exposed to extreme reproaches; and that they became a blessing when God manifested towards them tokens of favor, and showed in reality, or by the effect, that he was pacified towards them. He says, in the last place, Fear you not; strengthened be your hands. He exhorts them to entertain hope, for fear stands opposed to confidence; and fear, proceeding from unbelief, cannot be otherwise dissipated but by God's promises made to us, which chase away all doubts. Rightly then does the Prophet teach us that the Jews had no reason to fear, for he declares that God was propitious to them. We indeed know that all fear cannot be wholly driven away from the hearts of men; for it would be necessary to deprive us of every feeling before we could regard dangers without fears. But though fear is natural to us, and occasions of fear ever occur to us, yet the fear of unbelief may be dispelled by faith; and hence it is no wonder that God condemns fear, when he promises salvation to his elect. But as I have said, we ought to observe that there is here a contrast between condemnable fear and that confidence which relies on God's word. We must also add, that the confidence of God's children is never so complete that they are free from all fear, even the fear of unbelief; but still we ought to struggle against it, so as not to be hindered in the course of our calling. And this we learn more fully from the end of the verse. Strengthened be your hands. But why does the Prophet forbid the Jews to fear? Even for this purpose, -- that they might arouse themselves for the work which the Lord had allotted to them, and not allow fear to retard them or to prevent them to persevere. We now then perceive how the faithful become prepared and ready to render service to God: sloth must first be shaken off -- but how? Even by having fear removed. What is the remedy for healing fear? even to rely on the promises of God; for when our minds are composed, the hands and the feet and all the members will be ready to do their office. Alacrity both of mind and heart and of all the members follows, when fear is shaken off, and when men begin so to rely on God's word, as to know that his help is enough for them against all dangers, and to dread nothing, being convinced that the Lord will by his power remove all hindrances. Prayer Grant, Almighty God, that as you sees us to be cold and frigid, when all our actions ought to be consecrated to you, and all our members to be devoted to your service in obedience to your word, -- O grant, that we may every day courageously strive against our natural indifference, and contend with all hindrances, and boldly repel all assaults which Satan may make, so that though our fervor may not be such as it ought to be, we may yet with sincere desire and genuine affection of heart ever advance in the course of our calling, until we reach the goal and be gathered into thy kingdom to enjoy the victory which thou hast promised to us, and with which you also daily favor us with, until at length it be fully enjoyed, when we shall be gathered into your celestial kingdom, through Christ our Lord. -- Amen. Lecture One Hundred and Fiftieth Zechariah 8:14, 15 14. For thus says the LORD of hosts; As I thought to punish you, when your fathers provoked me to wrath, says the LORD of hosts, and I repented not: 15. So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear you not. The Prophet confirms the truth in the preceding verse, when he said that there would be a wholly different lot to the Jews, as they would in every way be blessed. He shows the cause of the change; for God would begin to favor them, who had been before displeased with them. We indeed know that the Holy Spirit everywhere calls

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men before God's tribunal, that they may know that no adversity happens to them, except through their sins. So also in this place Zechariah reminds us, that God had been angry with the Jews, because they had provoked his wrath. But now a promise is added, that God had turned; not that he had changed his mind, but he meant to show that he was pacified. We indeed know that we are to judge of God's love or hatred to us by outward things; for when God treats us severely, manifest tokens of his wrath appear; but when he deals kindly with us, then the fruit of reconciliation seems evident. According to this view does he now say, that God was of another mind than formerly towards the Jews; for he designed to show them kindness, having before sharply and severely chastised them. But we must more particularly consider each part. He says, that as God had previously resolved to punish the Jews, he was now inclined to show mercy, and that they would find him as it were changed and different from what he had been. These verses, as I have said, are explanatory; for the Prophet had briefly promised that the Jews would be a remarkable example of being a blessed people, but he now shows why God had previously inflicted on them so many evils and calamities, even because their fathers had provoked his wrath. And when he says that he had visited them on account of the crimes or sins of their fathers, we must understand this of the body of the people Superfluous then is the question which some interpreters moot, Whether God punished the children for the sins of their fathers, when yet he declares in another place, that the soul that sins shall die: for in this place the Prophet does not distinguish the fathers from the children, but intimates that God had not been propitious to the Jews, because they had before greatly provoked his wrath. There is yet no doubt, but that every one justly suffered the punishment of his iniquity. The import of the whole is, that the Jews gained nothing by evasion, for God had not without reason visited them, but had rendered a just reward for their sins. This is one thing. What he adds, that God repented not for being thus angry, means the same as though he had said, that the Jews through their perverseness had only rendered God's rigor inflexible. Zechariah then reminds us, that when men cease not to add evils to evils, and obstinately rush on as though they would make war with God, he then becomes as it were obstinate too, and according to what is said in the eighteenth Psalm, "deals perversely with the perverse." The reason then why God declares that he had been implacable to his people, is, because the wickedness of those whom he had spared and long tolerated was become unhealable; for when he saw that they were wholly perverse, he armed himself for vengeance. And hence we may gather a general truth, -- that God cannot be intreated by us, except when we begin to repent; not that our repentance anticipates God's mercy, for the question here is not, what man of himself and of his own inclination can do; as the object of Zechariah is only to teach us, that when God designs to forgive us, he changes our hearts and turns us to obedience by his Spirit; for when he leaves us in our hardness, we must necessarily be ever afflicted by his hand until we at last perish. We must at the same time notice what I have also referred to, -- that God here closes the mouths of the Jews, that they might not murmur against his severity, as though he had dealt cruelly with them. He then shows that these punishments were just which the Jews had endured; for it had not been for one day only, but for a continued succession of time, that the fathers had excited his wrath. The reason why he speaks of the fathers rather than of themselves is, because they had for a long series of years hardened themselves in their wickedness, and corruption had become in them as it were hereditary. He now says that he had turned; not that he was of another mind, as we have already said, but this is to be understood of what the people experienced; for God seemed to be in a manner different, when he became kind to them and showed them favor, having before manifested many tokens of vengeance. Now at the end of the verse the Prophet reminds us of the application of his doctrine, even to encourage the Jews, that they might go on with alacrity in the work of building the temple. But we have said that we ought to be armed with God's promises, so that we may with courageous hearts follow wherever he may call us; for we shall all presently faint except we find that the hand of God is present with us. Since then we are by nature slothful and tender, and since inconstancy often creeps in, this is our only remedy, -- that when we seek to go on in the course of our calling to the end, we know that God will be ever a help to us; and this is what the Prophet now teaches us. He then applies what he had before promised to its legitimate purpose, -- to encourage the Jews to lay aside their fear, courageously to undertake their work, and to expect what was not yet evident, even a complete restoration. It follows -Zechariah 8:16, 17 16. These are the things that you shall do; Speak every man the truth to his neighbour; execute the judgment of truth and peace in your gates: 17. And let none of you imagine evil in your hearts against his neighbour; and love no false oath: for all these are things that I hate, says the Lord. Zechariah exhorts them here to true repentance, by showing that more things were to be hoped for than what they saw with their eyes; and at the same time he shows that it was not enough for them assiduously to build the city and the temple; but he requires other things, even that they should observe integrity and justice towards one another. We indeed know that the Jews were so given to their own ceremonies, that they thought that holiness existed in them: and this error Zechariah had before condemned, and now he inculcates the same truth, -- that if they wished to have God propitious to them, and also wished to enjoy continually that goodness which they had already tasted, they were to strive to secure it not only by sacrifices and other ceremonies, but especially by attention to justice and equity. But the Prophet does not here mention every part of an upright life, but only refers to some things. This mode of speaking is quite common, as we have already often noticed. The Prophet then states a part for the whole; but still he includes generally the whole of the second table, when he says that these things were to be observed, even that they should speak the truth; that is, deal faithfully with one another, abstain from every falsehood and deceit, and from every kind of craftiness, -- and also that they should execute justice in their gates. And because he names neighbors here, it would be very absurd for anyone hence to conclude, that it is lawful to defraud strangers, or those with whom we have no near connection: but the Prophet by this term meant only to set forth the atrocious conduct of the Jews, who spared not even their friends and their brethren. Though then it is wicked thing to deceive any one, even the farthest from us, it is yet a greater crime when one lies in wait for his near neighbor and brother: and we know that this mode of speaking occurs everywhere in the law; for God, in order to restrain us from evil deeds, has set before us that kind of sin which we are constrained by the impulse of nature to detest. Thus he speaks of secret hatred as being murder. Then the Prophet in this place meant more sharply to reprove the Jews, because such barbarity had prevailed among them, that no one regarded his neighbor, but raged as it were against his own bowels. As to the words, truth and the judgment of peace, he intimates by them, that not only individuals were privately given to evil deeds, but that also the court of justice was full of frauds and wrong acts, while it ought to have been the sanctuary of justice. Though many may be perversely wicked among the people, yet their audacity and wickedness are always restrained, when the laws are put in force, and incorrupt judges rule. But the Prophet shows that the judges had become like robbers, for there was no integrity in the gates. He mentions truth first, for the judges craftily perverted all truth by misrepresentations, as it is commonly the case. For even the worst of men do not openly say that they approve of a wicked deed; but they find out disguises by which they cover their own baseness, and that of those who do wrong, whom they favor, when bribed with money. It is then necessary that truth should have the first place in courts of justice. By the judgment of peace he understands, when his own is given to every one. Some think that what is right is called the judgment of peace, because when mercenary judges condemn and oppress the innocent, and for gain's sake patronise what is wrong, many tumults often arise, and then open war ensues: but as the word peace has a wide meaning in Hebrew, we may take the judgment of peace as meaning only a calm and a rightly formed judgment. The Jews, we know, administered justice in the gates. He afterwards adds, And think not evil every one against his friend. Here the Prophet not only condemns open wrongs, but also the hidden purposes of evil. We hence learn, that the law was not only given to restrain men as it were by a bridle, and that it not only contains a rule of life as to outward duties, but that it also rules their hearts before God and angels. The law is indeed really spiritual; and extremely gross and foolish are they who think that they satisfy the law of Moses, when they abstain from murder and theft and other evil deeds; for we see that the Prophets everywhere required a right feeling in the hearts as Zechariah does in this place, who reminds the Jews, that they were not to devise evil against their friends, no, not in their hearts. He might have omitted the last words; but he meant condemn those frauds which were wont to be covered by many and various disguises. Though then men may not bring forth their wickedness, yet Zechariah shows that God will punish it; for whatever dwells within, however concealed it may be from the eyes of men, however hidden it may be in the depth of the heart, it must yet come to an account before God. He adds another kind of evil, even perjury, And love not the oath of falsehood. He might have said, swear not to the injury of thy neighbor; but there is to be observed here a contrast between the perverted love of men and the hatred of God. As then God hates a false oath as all other frauds and falsehoods, so he forbids us to desire it: for if we wish to please God, we must see what he requires from us, inasmuch as we designedly provoke his wrath when we desire or covet what he declares that he hates. In a word, Zechariah shows that God would be propitious and kind to the Jews, provided they truly and from the heart repented, and attended to what was right

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and just -- not only to build the temple, to offer sacrifices, and to observe other rites, but also to form their life according to what integrity required; to labor not only by external acts to discharge their duties towards their neighbors; but also to cleanse their hearts from all hatred, all cruelty, and all depraved affections. It now follows -Zechariah 8:18, 19 18. And the word of the Lord of hosts came unto me, saying, 19. Thus says the Lord of hosts; The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace. He confirms the same truth, that such would be the restoration of the Church that all the memory of their sorrows would be obliterated. We have already said, that some fasts were observed by the Jews after the destruction of their city. Before two only were mentioned, but now the Prophet names four. In the fourth month the city was taken, and in the fifth the temple was destroyed and burnt down; in the seventh was Gedaliah slain, who had remained with the residue of the people who had been gathered by him; and the fast of the tenth month, as some think, was appointed when the city was besieged. If so, the fast of the tenth month preceded the rest, then followed the fast of the fourth month, in the third place the fast of the fifth month, and, lastly, the fast of the seventh month, on account of the death of Gedaliah. These then were tokens of mourning to the time of the restoration; for when the city was besieged, God raised up, as it were, a sign of dreadful vengeance; and when Nebuchadnezzar broke through the wall of the city, it was then openly forsaken by God; after the burning of the temple there remained no hope, except that some of the common people continued in the land under the protection of Gedaliah. The root, as it were, of the people was cut off, but some thin fibres were remaining; and when even these were torn asunder, when all who could be found were led into exile, the favor of God had wholly disappeared as to the outward appearance. It behaved then the Jews to be in mourning and humiliation, that they might seek pardon from God. We shall not then say, that these fasts were without reason, and foolishly appointed by them, for they were at liberty to testify their sorrow; nay, it was an act of piety humbly in their guilt to deprecate the wrath of the celestial Judge, when they perceived that he was displeased with them. But God now promises joy, which was to extinguish all sorrow, as the rising of the sun drives away all the darkness of the night. But the Prophet seems to allude to what he had before taught when he indirectly taunted the Jews, because they were too anxious about keeping fasts, while they neglected the main things. But the simple meaning is, that if the Jews really repented and sincerely sought to return to God's favor, there would be an end to all their miseries, so that there would be no need of fasting. We must also remember that the design of fasting is this, that those who have sinned may humble themselves before God, and go as suppliants before his throne, that they may confess their sins and condemn themselves. Fasting then is, as it were, the habit of criminals when they desire to obtain pardon from God; for Christ says, that there is no fasting at marriages and during festal days. (Matthew 9:15.) We then see that there is here promised a restoration which was to put an end to every former cause of sorrow among the people; not that these fasts of themselves displeased God, for they were appointed, as we have said, for a good purpose -- that the people might thus exercise themselves in acts of piety, and also stimulate and support their hope till the time of their deliverance; but Zechariah pursues what he had begun -that God was now plainly reconciled, for he favored his people, and proved this by the blessings he bestowed. With regard to festal days, we know that among other things they are expressly mentioned by Moses, "Thou shalt rejoice before thy God." (Deuteronomy 12:18.) When therefore the Jews celebrated their festal meetings, it was the same as though they stood before God, and were thus fully persuaded that they were in his presence. Forasmuch then as God thus designed to exhilarate his people by festivals, the Prophet does not without reason say, that the fasts, which had been signs of mourning, would be turned into joy and into festal days. Moreover, the Prophet thus speaks, because the observance of the law, which prevailed while the people were in a state of security, had been interrupted in their exile -- as though he had said, "As food expelled you to a foreign land, and made you while exiles from your country to grieve and mourn, so now being restored you shall have joy, and religiously keep your festal days." And thus he indirectly reproves the Jews for having deprived themselves of their festal days, in which the law invited them to rejoice, for they had profaned them. God would not have suffered to be discontinued what he had commanded, had not religion been corrupted; for on this account it was that things changed for the worse, and that sorrow succeeded, which is here designated by fastings. At length he concludes by saying, Love ye then truth and peace. By truth he means integrity, as we have said before; and Zechariah includes in this word the whole of what is just and right: for when our hearts are cleansed, then the rule of justice and equity is observed. When then we deal sincerely with our neighbors, all the duties of love freely flow from within as from a fountain. As to the word peace, it may be explained in two ways: either as in the former instance when he mentioned the judgment of peace in the sense of judgment rightly formed, and thus to love peace is to love good order; or it may be taken for God's blessing, as though the Prophet said, "If ye wish to be in a good and prosperous state, observe integrity towards one another; for God will ever be present by his blessing, provided ye be sincere and faithful. Ye have in a manner sought a curse for yourselves, and dried up as it were the fountain of God's blessings by your wickedness and your frauds. If then truth reign among you, all felicity shall accompany it; for the Lord will bless you." I shall not proceed farther now. Prayer Grant, Almighty God, that as you invites us so kindly and graciously to yourself, we may not be refractory, but with every evil affection subdued, offer ourselves to your service; and since you require nothing else from us but to observe what is right towards one another, -- O grant that we may be mindful of that brotherhood which your only-begotten Son has consecrated by his own blood, and call on you as our Father, and prove by the whole of our conduct that we are your children; and may every one of us so labor for one another, that being united in heart and affection, we may with one consent aspire after that blessed life, where we shall enjoy that inheritance which has been prepared and obtained by the blood of your Son, and through him laid up for us in heaven. -- Amen. Lecture One Hundred and Fifty-first Zechariah 8:20-22 20. Thus says the Lord of hosts; It shall yet come to pass, that there shall come people, and the inhabitants of many cities: 21. And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of hosts: I will go also. 22. Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. The Prophet here extends his discourse still farther; for he promises not only the complete restoration of his chosen people, but also the propagation of the Church; for God, he says, will gather a Church for himself from many and remote nations, and unite many nations in one body. And this ought to have availed especially to animate the Jews, as they were thus taught that the temple was built, not only that God might be worshipped by one nation, but by all nations. Moreover, as before this time some had come from distant lands to worship God, the Prophet may seem here to have this in view by using vd, oud, the adverb of time. But he not only declares that some would come, as in the time of Solomon, but as I have already said, he promises here something more remarkable -- that the temple would not belong peculiarly to the Jews, but would be common to all nations; for there is to be no language and no nation which is not to unite in the true worship of God. But let us consider the words of the Prophet. He begins by saying, that God was the author of this prophecy; and this was said to secure credit. There was need, as we have said, of no common authority, since he was here speaking of what was incredible. There was only a handful of people returned to their country, and many dangers surrounded them almost every day; so that many, wearied with their present condition, preferred exile, and regret for their return had now crept into the minds of many, for they thought that they had been deceived. Since then the state of the people was such, there was need of something more than ordinary to confirm what is here said -- that the glory of the second temple would be greater and more eminent than that of the first: It shall yet be, he says. Though a comparison is implied, there is yet no equality expressed, as though some few only would come. But as there had been no temple for seventy years, and as the temple, now begun to be built, was in no high esteem, but mean and insignificant, the Prophet says, that the time would yet come, when nations and inhabitants of great cities would ascend into Jerusalem. We may indeed render rvvt, rebut, many or great, for it means both; but the Prophet, I think, speaks of great cities; and the reason will presently appear. It follows, Come shall the inhabitants of one to one, that is, the inhabitants of one city to another; saying, going let us go, etc. He means by these words, that there will be a mutual consent among all nations, so that they will stimulate one another, and thus unite together their exertions. We here see that the Prophet's object was to encourage the Jews to entertain good hope, and thus to cause them to persevere, so that they might not doubt but that success would attend their work and labor, because the Lord would have himself worshipped at Jerusalem, not only by themselves but also by all nations. But as the Jews could not believe that nations could by force be drawn there, he teaches them, that their assembling would be voluntary; he says that those who had been before extremely refractory would be disposed to come of their

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own accord, so that there would be no need of external force to constrain them; for they would willingly come, nay, would excite one another, and by mutual exhortations stimulate themselves so as to come together to worship God at Jerusalem. The ardor and vehemence of their zeal is to be noticed; for the Prophet says, that they would come of their own accord, and also encourage one another, according to what we have seen in the second chapter Zechariah 2:1, Lay hold will each on the hand of his brother, and say, let us go to the mount of the God of Jacob. But more is expressed in this place, for not only shall each one encourage his brother whenever met and an opportunity be offered, but he says that they will come from all quarters. We now then see the design of the Prophet in these words. And we hence learn, that faith then only produces its legitimate fruit when zeal is kindled, so that every one strives to increase the kingdom of God, and to gather the straying, that the Church may be filled. For when any one consults his own private benefit and has no care for others, he first betrays most clearly his own inhumanity, and where there is no love the Spirit of God does not rule there. Besides, true godliness brings with it a concern for the glory of God. It is no wonder then that the Prophet, when describing true and real conversion, says, that each would be solicitous about his brethren, so as to stimulate one another, and also that the hearts of all would be so kindled with zeal for God, that they would hasten together to celebrate his glory. Then he adds, Let us go to entreat the face of Jehovah. The phrase is common in Scripture. But we must observe, that the Prophet in speaking of God's worship, sets prayer in the first rank, for prayer to God is the chief part, yea, the main thing in religion. It is, indeed, immediately added, and to seek Jehovah: he explains the particular by the general; and in the next verse he inverts the order, beginning with the general. However, the meaning continues the same, for God seeks nothing else but that we should be teachable and obedient, so as to be prepared to follow wherever he may call us, and at the same time carefully to enquire respecting his will, as we have need of him as our leader and teacher, so that we may not foolishly go astray through winding and circuitous courses; for if we deem it enough to take presumptuously our own way, the endeavor to seek God will be superfluous. It must then be observed, that God is then only really sought when men desire to learn from his word how he is to be worshipped. But, as I have already said, the Prophet adds prayer here, for the design of the whole truth respecting salvation is to teach us, that our life depends on God, and that whatever belongs to eternal life must be hoped for and expected from him. We now then understand the import of the whole. But we must enquire also why he says, that the nations would come to seek God at Jerusalem, and there to call on him. The Jews foolishly imagine that God cannot be otherwise worshipped than by offering sacrifices still in the temple. But the Prophet had something very different in view, that the light of truth would arise from that city, which would diffuse itself far and wide: and this prophecy ought to be connected with that of Isaiah, "A law shall go forth from Sion, and the word of Jehovah from Jerusalem." (Isaiah 2:3.) As then the doctrine of salvation which has filled the whole world flowed from that city, the Prophet says, that nations would come to Jerusalem, not that it would be necessary for them to assemble there, but because all were to seek there what could not be obtained elsewhere. Since then none could be accounted the children of God except they were brought up in that school and acknowledged that alone to be true religion which had its first habitation at Jerusalem, we hence see why the Prophet expressly mentions that city. We must further bear in mind, that the temple was built for this end and purpose, -- that the doctrine of salvation might continue there, and have there its seat until the coming of Christ; for then was fulfilled that prophecy in the hundred and tenth Psalm, "The scepter of thy power shall God send forth from Sion." The Prophet here teaches us, that Christ would not be the king of one people only, whose power was to be confined to narrow limits, but that he would rule through the whole world, for God would extend his scepter to every quarter of the globe. As tell it behaved the Jews to have this end in view, the Prophet, in order to animate them that they might not fail in the middle of their work, says, that that place was sacred to God, so that salvation might thence be sought by the whole world, for all were to be the disciples of that Church who wished to be deemed the children of God. But we ought carefully to notice what I have already referred to, the two things required in God's worship -- to seek him, and also to pray to him. For the superstitious, though they pretend great ardor in seeking God, yet amuse themselves with many delusions; for they hurry on presumptuously, and as it were at random, so that they seek not God, but leave him, and weary themselves without thought and without any judgment. As then the superstitious have no reason for what they do, they can not be said properly to seek God. But the faithful seek God, for they acknowledge that he is not to be worshipped according to the fancy of any one, but that there is a certain prescript and rule to be observed. To us then this is the beginning of religion -- not to allow to ourselves liberty to attempt anything we please, but humbly and soberly to submit to God's word; for when any one seeks and chooses an unfit teacher, he will not advance as he ought to do. But the Prophet shows, that all the godly succeed when they strive to be approved of God by confining themselves to his word, and by attempting nothing through their own promptings, but when they have such a discernment as not to blend, as it is said, profane with sacred things. The second chief thing is, to pray to God: and the Prophet thus reminds us why it is that God would have us especially to seek him. Nothing indeed results to his advantage and benefit from our efforts, but he would have us to seek him that we may learn to expect from him everything connected with our salvation. This seeking is also defined by the term prayer, and not useless is the word face, for though God is invisible, we yet ought not to wander with uncertainty, as it were through the air, when our purpose is to flee to him, but to go to him with full confidence. Unless then we are fully persuaded of what the Scripture teaches us -- that God is ever nigh those who truly call on him, the door will be closed against our prayers, for God's name will be profaned though we may express what we wish. As then the nearness of God ought to be impressed on our hearts when we prepare ourselves for prayer, the Scripture usually adopts this form, to entreat the face of God. But this is not to be understood of an ocular sight, but, on the contrary, of the conviction of the heart. Let us now proceed Zechariah 8:23 23. Thus says the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you. He pursues the same subject in this verse; for as he had before said, that the nations would willingly come to worship God, and that each would encourage his brother to undertake this pious and holy expedition, so he now adds, that ten men would lay hold on the border of a Jew's garment: Ten men shall then take hold of the skirt of a Jew. He shows here more clearly what I have briefly referred to -- that there would be no need of arms, or of any compulsion, in order to draw or compel the nations to engage in God's service; for even ten would of themselves accompany one Jew; and it is a proof of a very great readiness when ten surrender themselves to be ruled by one. As one Jew could not be sufficient to draw so many nations, the Prophet declares that there would be everywhere a union of faith, so that those, before wholly alienated from God, would desire to join themselves as friends, or rather as companions to the Jews. He says, from all languages. By these words he amplifies the miracle; for there cannot be a union between men far distant, especially when they are of different languages, as they are barbarians to one another. When the Prophet then says that they would come from all languages, and unite together, it more fully appears to be God's work; for there is nothing here to be ascribed to human contrivances. It must then be that the hearts of those who cannot express their minds, and can hardly give a sign, are united together by the hidden power of the Spirit. We now perceive the Prophet's object in this verse. But he uses in the last clause a phrase different from the one he employed before -- Let us go with you, for we have heard that with you is God. He had said, "Let us go to seek Jehovah, and to entreat his face;" but now he says "Let us go with you." But yet he handles and confirms the same thing; for the nations could not have sought God without following the Jews going before them. For when any one separates himself from others, it so happens that he is led astray, and feeds on much that is very absurd, as we see to be the case with proud and morose men, who invent strange and monstrous things; for they shun society, and seem not to themselves to be wise, until they put off every feeling of humanity. The character then of faith has also this in it -- that the elect, while they themselves obey God, desire to have many associates in this obedience, and many fellow-disciples in true religion. The Prophet thus intended to point out two things: be had said before -- "Let us go to seek God;" and now -- "We will go with you." What else is this but to seek God? But he expresses more now -- that the nations declare that they would come to seek God for this end -- that they might learn from others, like rude beginners, who have their fellow-scholars as their teachers; so that everyone who had made some progress, was to preside over others, and those as yet commencing, and still in the first elements of knowledge, were humbly to connect themselves with others better informed. Shame prevents many from making in this manner any advancement, and so they ever remain sunk in ignorance. The Prophet at the same time not only commends humility, but also exhorts all God's children to cultivate unity and concord. For whosoever tears asunder the Church of God, disunites himself from Christ, who is the head, and who would have all his members to be united together.

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We now then understand that God ought to be sought in order to be rightly worshipped by us; and also, that he ought to be thus sought, not that each may have his own peculiar religion, but that we may be united together, and that every one who sees his brethren going before, and excelling in gifts, may be prepared to follow them, and to seek benefit from their labors. It is indeed true that we ought to disregard the whole world; and to embrace only the truth of God; for it is a hundred times better to renounce the society of all mortals, and union with them, then to withdraw ourselves from God; but when God shows himself as our leader, the Prophet teaches us that we ought mutually to stretch forth our hand and unitedly to follow him. We have again to notice at the end of the verse what I have already referred to -- that the nations would come, not compelled by force of arms or by violence, but drawn by hearing alone. We have heard. By hearing the Prophet means here the doctrine of salvation everywhere diffused; for there would be no care nor concern for worshipping were we not taught; for faith, as Paul says, is by hearing; and so prayer proceeds from faith. (Romans 10:17.) In short, the Prophet means that the knowledge of religion would be through the preaching of the truth, which would rouse all nations to the duty of worshipping God. He now again confirms what we have also mentioned -- that the Jews would have the precedence of all nations; for it appears that God would be among them. We hence see that primacy is not ascribed to the Jews in being leaders to others, because they excelled others by their own virtue or dignity, but because God presided over them. Then God is ever to be sought, though we may avail ourselves of the labors of men, and follow them when they show us the right way. We must ever bear this in mind -- that those only exhort truly and honestly, who not only do so by word, but who really prove what they feel by their conduct; according to what the Prophet has said -- Go will I also; and he says the same now -- Let us go, or, we shall go with you. For many there are who are strenuous enough in stimulating others; but their vain garrulity appears evident; for while they bid others to run, they are standing still; and while they vehemently encourage others, they themselves delay and take their rest. Now follows -Chapter 9 Zechariah 9:1 1. The burden of the word of the Lord in the land of Hadrach, and Damascus shall be the rest thereof: when the eyes of man, as of all the tribes of Israel, shall be toward the Lord. One thing had escaped my notice in the words of the Prophet -- that great people and strong nations would come. We have said that "great rather than "many" ought to be adopted. The latter meaning may indeed be allowed that the worshipers of God would come from various cities; but as the word tsvmym, otsumim properly signifies strong, and as it is certain that the Prophet means the same thing by the two words, it is more probable that he speaks of strong and valiant people, as they are not so easily subdued; for the more anyone excels in prowess, the more stiff is his neck to undertake the yoke. As then the strong and the brave, and such as are eminent in the world, are not so easily brought to submit to God, the Prophet expressly says, that they shall become teachable, and be made willing, so that pride, as it is usually the case, shall not be a hindrance to them. I come now to the passage in which the Prophet announces a heavy burden, or a severe and fearful prophecy respecting Syria and other neighboring nations. I prefer to retain the word "burden," rather than to render it prophecy, as many expositors have done; for though ms', mesha, is sometimes taken simply for prophecy, yet there is here, as it appears to me, something particular intended; for the Prophet denounces God's judgment both on Syria and on the surrounding countries, and the word prophecy is not suitable; for to say "the prophecy of the word," would be strange and without meaning. But when he says, The burden of the word of God, the sentence is full, and flows well; for he reminds us that his word would not be ineffectual, but full of effect, as it would lie as a burden on Syria and on other countries, which they should not be able to shake off. The burden then of the word of Jehovah; that is, "I have now a prediction which will be grievous and severe to those heathens who now disturb the Jews, the chosen people." But this doctrine contains consolation to the godly; for they may hence know that they are safe under God's protection, as he carries on war with their enemies; nay, his vengeance was now prepared against all those who harassed the Jews. As then he had before promised that incredible favor of God which we have noticed, so now he declares that the Church would be safe under the protection of God, inasmuch as vengeance was in readiness for all the ungodly. But the Prophet mentions here only the cities known to the Jews, for it was enough to refer to them as an example, that the Jews might hence conclude that God would be always the protector of his Church, so that no enemies shall escape unpunished. The Prophet then no doubt mentioned these few cities to the Jews, that they might feel assured that nothing is so strong and impetuous in the world which God cannot easily subdue and lay prostrate. Now as we apprehend the Prophet's object, we shall come to the words. Some think that the word chdrk, chedrak, includes the whole of Syria, which seems to me probable. Others suppose that some notable city is meant, as Damascus is immediately subjoined. But as the matter is uncertain, and as there is no doubt but that the Prophet speaks of the kingdom of Syria, I will not contest the point. Be it then the name of a city or of a country, it is all the same, for the Prophet means that the vengeance of God was impending over the Syrians, and impending in such a manner, that it would not depart from them until they were wholly destroyed. For when he adds that its rest would be Damascus, he intimates that God's judgment would not be like a storm, which soon passes away, but that it would be a heavy and burdensome mass, which could not be dissipated, according to what Isaiah says -"The word came on Jacob and fell on Israel;" (Isaiah 8:9) that is, what God pronounced against Jacob fell on Israel. He indeed changes the name, but it is the same as though he had said -- "When God shall punish Jacob, can the Israelites escape?" for they were the same. The sentence then shall fall, that is, it shall find its own place: in vain will they run here and there to escape. The Jews then will gain nothing by their flight; for the vengeance now denounced by the Lord shall lay hold on them. So also in this place he says, the burden of the word of Jehovah on the land of Chadrak and Damascus, the royal city, the metropolis, shall be its rest, its dwelling; for the Lord's vengeance will fix its station there, and it cannot be thence removed. In vain then will the Syrians try in various ways to escape, for they must be pressed down by God's hand, until they be laid prostrate. We now then understand in what sense the Prophet says that Damascus would be the rest, the habitation, or the abode of God's vengeance. He afterwards adds, For to Jehovah the eye of man. The particle ky, ki is to be taken here, I think, as an adverb of time, "When". There is indeed in reality but little difference, except that the common rendering of it greatly obscures the meaning of the Prophet. But if it be taken as an adverb of time, the passage will read better, When the eye of man shall be to Jehovah, and of all the tribes of Israel; that is, when the Jews shall begin to turn to God without any dissimulation, but with real sincerity; then he says, God will in every way bless them, and raise up his hand against their enemies. The Prophet had before exhorted the Jews to repentance; for they had been too much given to sacrifices and fastings, while no integrity existed among them. So also he shows again that their hypocrisy was an hindrance, which prevented God to manifest his favor to them; and thus he reminds them, that the gate would be opened, and the way made plain and even for God's favor and blessings, whenever they raised their eyes to him, that is, whenever they derived their hopes from him, and fixed on him their dependence. For to direct the eyes to God is nothing else than to look to him so as to fix on him all our thoughts. Some understand by "man" all mortals, but of this I approve not; nor do I doubt but that the Prophet refers to the Jews alone; and doubtless it is not consistent with the context to regard any but the Jews. It is indeed true, that the Prophet speaks here of the calling of the Gentiles, but so as to begin with the Jews; for as they were the first-born, so it was necessary for them to have the precedence. The Prophet then here declares that God would be glorious in his chosen people, and would lay prostrate all the bordering enemies. Then the eye of man signifies the same as the eye of the whole people; as though he had said, that after the Jews had begun to lay aside all dissimulation and devoted themselves to God, and cast all their hopes on him, they would then find God sufficiently powerful to lay in the dust all their enemies. But he afterwards adds, by way of explanation, and of all the tribes of Israel. Some give this rendering, "How much more," as though the Prophet reasoned here from the less to the greater. But, as I have already said, this cannot be maintained. First, this explanation is strained, "The eye of man, and especially of all the tribes of Israel;" for the Jews ought to have had the first place: and secondly, the particle waw has no amplifying sense. In short, he intended by a small particle to show that precedence belonged to the Jews. I do not then understand what they mean, who would include all nations in the word "man," and then regard the Prophet as proceeding to mention the tribes of Israel. Now what I have stated, that the true servants of God were then few, is probable enough; hence the Prophet here exhorts the whole people to a union in religion. Whenever then the whole tribes of Israel directed their eyes to God, the burden of his word would then come upon Damascus and all the Syrians. Prayer

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Grant, Almighty God, that as you kindly and graciously extends your hand to us, not only to show us once for all the right way, but also to lead us through our whole life, and even to sustain us when wearied, and to raise us up when fallen, -- O grant, that we may not be ungrateful for this your great kindness, but render ourselves obedient to you; and may we not experience the dreadful power of your judgment, which you denounces on all thine enemies, who are to sustain a vengeance that is to sink them in the abyss of endless perdition; but may we suffer ourselves to be ever raised up by your hand, until we shall at length reach that blessed rest, to which you invites us, and are ready to lead us, where we shall enjoy the fullness of those blessings which have been obtained for us by your only-begotten Son -- Amen. Lecture One Hundred and Fifty-second Zechariah 9:2-4 2. And Hamath also shall border thereby; Tyrus, and Zidon, though it be very wise. 3. And Tyrus did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets. 4. Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire. Zechariah goes on with the same subject: for he says now, that destruction was nigh all the nations who, being neighbors, harassed the people of God. Yesterday I briefly referred to what he had in view, which was to show, that God would so defend his Church as to execute vengeance on all the ungodly who had unjustly persecuted it; and he spoke of the kingdom of Syria, which was contiguous to Judea. But he now goes farther, -- that the wrath of God would extend to the remoter parts of Syria: for Hamath is Antioch the great, and it gave a name to a part of Syria. Damascus was the metropolis of the Syrian empire. But as we have said elsewhere, this word is variously taken in Scripture, but generally for the whole country extending from Judea to the Euphrates and even beyond it. We now then see why Zechariah adds Antioch to Syria, as though he had said, that God would now be the avenger of his people, not only by rewarding bordering cities, but also those afar off. He then passes on to Tyrus and Simon, which were, as it is well known, cities on the sea-side, and were also nigh to the Jews; for there was no great distance between Galilee and Phoenicia. But as we said yesterday, destruction is denounced on all the nations who had been inimical to the chosen people. He says that Hamath, or Antioch, would be in its border. All nearly with one consent apply this to Judea or to Jerusalem, but they are mistaken; and this whole chapter is misunderstood by all expositors, Jews and others. I indeed feel ashamed when I see how widely they have departed from the meaning of the Prophet, and it will be almost a trial to me wholly to reject their mistakes. But it will become plainly evident that none of them have understood what the Prophet means. They thus explain the passage, that Antioch would be within the borders of Judea, as God would consecrate to himself the lands which were before heathen. But the Prophet no doubt says, as I have already stated, that Antioch would be within the borders of Syria whenever God should visit them all for their wickedness, as though he had said, "God will involve in the same punishment that part of Syria which derives its name from Antioch, because with united forces had all the Syrians assailed his chosen people; though then they are far distant from Judea, they shall yet partake of the same punishment, because they took up arms against his Church." Hamath then, or Antioch, shall be in the borders of Damascus; that is, it shall not be exempt from the punishment which God will inflict on the bordering kingdom of and. And as we advance this view will become more clear. He adds, Tyrus and Sidon, though it be very wise. The particle ky, ki, is used, which is properly causal; but we may gather from many parts of Scripture that it is taken as an adversative. Either meaning would not, however, be unsuitable, that God would take vengeance on the Sidonians and Syrians, because they were very crafty, or though they were cautious, and seemed skillful and cunning in managing their affairs: they were not however to escape God's judgment. If the former meaning be approved, it was the Prophet's object to show, that when men are extremely provident and labor to fortify themselves by crafty means, God is opposed to them; for it is his peculiar office to take the crafty by their own craftiness. As then too much cunning and craftiness displease God, it may suitably be said, that the Syrians and Sidonians were now summoned before God's tribunal, because they were extremely crafty, as is commonly the case with merchants in wealthy and maritime cities; for they learn much cunning by the many frauds which they are almost compelled to use. Since then the Sidonians and Syrians were such, it was right to denounce vengeance on them. But the other view is equally suitable, that all the craft of Tyrus and Simon would not prevent God from executing his judgment. As to myself, I think that a reason is here given why God threatens ruin to the Syrians and Sidonians, even because they were given to crafty artifices, and thus circumvented all their neighbors. But he uses a good word by way of concession; for all who intend to deceive cover their craft with the name of wisdom or prudence. "They wish to be cautious," when yet they wickedly deceive others by their intrigues and frauds. A concession then is made as to the word wise: but the Prophet at the same time teaches us, that this kind of wisdom is hateful to God, when by the loss of others we increase our own wealth: for an explanation immediately follows -For Tyrus has for herself built a fortress. The Prophet shows by these words how very cautious or prudent the Syrians had been; for they fortified themselves by strongholds, and thought themselves to be beyond the reach of danger. He then adds, and heaped to herself silver as dust, and gold as the mire of the streets, that is, accumulated wealth above measure; for he mentions "dust" and "mire" as signifying an immense heap; as though he had said, "They have worthless heaps of silver and gold for their vast abundance". He no doubt includes silver and gold in the fortress which he mentions; for I do not confine the word fortress only to towers and strongholds; but the Prophet, as I think, states generally, that Tyrus was so furnished and fortified with wealth, forces, and all kinds of defences, that it thought itself impregnable. There is a striking correspondence between tsvr, tsur, and mtsvr, metsur tsvr, Tsur, he says, has built mtsvr, metsur, a fortress. It is a paronomasia worthy of notice, but cannot be retained in Latin. He now declares that God would be an avenger. Behold, he says, Jehovah will possess, or cause to possess, as some read, but they are mistaken, owing to the two meanings of the verb yrs, iresh, which means to possess and also to expel or impoverish; for interpreters think that a hope of favor and of salvation is here given to these cities, and say that they are now chosen by God as a possession. But this is wholly contrary to the intention of the Prophet, as it appears more clearly from a view of each clause. Jehovah then will expel her, and smite her strength. The Prophet no doubt alludes to what he had already said -- that Tyrus had heaped silver and gold; now on the other hand he declares that Tyrus would be exposed to a scattering; for the heap of gold and silver it had laid up would be dissipated by God: he will then dissipate; or if one chooses to take the verb as meaning to reduce to want, the contrast would thus be suitable -- God will then impoverish, or expel her. Afterwards he adds, In the sea will he smite her strength. As Tyrus, we know, was surrounded by the sea, the Prophet by this reference shows God's power in taking vengeance on her; for the sea would be no restraint or hindrance to God, when he resolved to enter there. The Syrians, indeed, thought themselves safe from every hostile attack, for they had the sea on every side as a triple wall and a triple rampart. Nor was Tyrus altogether like Venice; for Venice is situated in a stagnant sea, while the situation of Tyrus was in a very deep sea, as historians plainly show who relate its assault by Alexander the Great. It had indeed been before taken and plundered; but he did what none had ever thought of -- he filled up a part of the sea, so that Tyrus was no longer an island. We now see what Zechariah had in view, when he threatened ruin to Tyrus, though its strength was in the midst of the sea, beyond the reach of fortune, as it is commonly said. And she shall be consumed by fire. He means that Tyrus would not only be plundered, but wholly demolished; for we know that even the strongest things are consumed by fire. It follows -Zechariah 9:5 5. Ashkelon shall see it, and fear; Gaza also shall see it, and be very sorrowful, and Ekron; for her expectation shall be ashamed; and the king shall perish from Gaza, and Ashkelon shall not be inhabited. In this verse also is described the devastation of those cities which the Prophet names; as though he had said, that all those cities which had risen up against God's people were devoted to extreme vengeance. Zechariah says that none would be exempt from punishment, since the hand of God would be stretched forth, and extend everywhere, so that it might be easily concluded, that all those who had unjustly harassed the Church would be thus rewarded for their cruelty. This is the import of what is here said. He says that Ascalon would see and fear; for at that time the Ascalonites were hostile to the Jews. He speaks the same of Aza, which the Greeks called Gaza; but they were deceived in thinking it was a name given to it by Cambyses, for the reason that Gaza means a treasure in the Persian language. This is childish. It is indeed certain that it has been owing to a change in the pronunciation of one letter; for , oin, is guttural among the Hebrews, and was formerly so pronounced, like our g: as they called Amorrah, Gomorrah, so Aza is Gaza. We have spoken of this elsewhere.

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Now it appears from geography that these cities were near the sea, or not far from the sea, and having this advantage they gathered much wealth. But as wealth commonly generates pride and cruelty, all these nations were very troublesome to the Jews. This is the reason why the Prophet says that grief would come on Gaza, and then on Ekron and on other cities. He adds, Because ashamed shall be her expectation. There is no doubt but they had placed their trust in Tyrus, which was thought to be impregnable; for though enemies might have subdued the whole land, there a secure station remained. Since they all looked to Tyrus, the Prophet says that their hope would be confounded, when Tyrus was overthrown and destroyed. The sum of the whole is, that the beginning of the vengeance would be at Tyrus, which was situated as it were beyond the world, so as not to be exposed to any evils. He says then that the beginning of the calamity would be in that city, to which no misfortunes, as it was thought, could find an access. And then he mentions that other cities, on seeing Tyrus visited with ruin, would be terrified, as their confidence would be thus subverted. He afterwards adds, Perish shall the king from Gaza, and Ascalon shall not be inhabited; that is, such a change will take place as will almost obliterate the appearance of these cities. It follows -Zechariah 9:6 6. And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines. In this verse the Prophet denounces a similar ruin on Azotus, and the whole land of the Philistines, or on the whole land of Palestine. For what interpreters say, that the Jews would dwell at Azotus as strangers, that is, though they had previously been counted aliens, is to reach neither heaven nor earth. The Prophet on the contrary means, that after the destruction of these cities, if any inhabitants remained, they would be like strangers, without any certain habitation. The Prophet then mentions the effect, in order to show that the country would be waste and desolate, so as to contain no safe or fixed dwellings for its inhabitants. Some render it spurious, as it is rendered in some other places; and they understand it of the Jews, because they had been before in a mean condition, as though they were like a spurious race. But their opinion is probable, who derive mmzr, memezar, from zvr, zur, which means to peregrinate; and they quote other instances, in which the double mm, mem, is used in the formations of a noun; and it is easy to prove, from many passages of scripture, that mmzr, memezar, means a stranger. [98] And if any one carefully considers the design of the Prophet, he will see the truth of what I have said -- that is, that his object is to show, that all the inhabitants of Azotus, and of the land of the Philistine, would be like lodgers, because all places would be desolate through the slaughter and devastations of enemies. As then Ashdod and Palestine had been before noted for the number of their people, the Prophet says that all the cities of Palestine, and the city Ashdod, would be deserted, except that there would be there a few scattered and wandering inhabitants, like those who sojourn in a strange land. It follows -Zechariah 9:7 7. And I will take away his blood out of his mouth, and his abominations from between his teeth: but he that remains, even he,shall be for our God, and he shall be as a governor in Judah, and Ekron as a Jebusite. Interpreters do also pervert the whole of this verse; and as to the following verse, that is, the next, they do nothing else but lead the readers far astray from its real meaning. God says now, that he will take away blood from the mouth of enemies; as though he had said, "I will check their savage disposition, that they may not thus swallow down the blood of my people." For here is not described any change, as though they were to become a different people, as though the Syrians, the Sidonians, the Philistine, and other nations, who had been given to plunders, and raged cruelly against the miserable Jews, were to assume the gentleness of lambs: this the Prophet does not mean; but he introduces God here as armed with power to repress the barbarity of their enemies, and to prevent them from cruelly assaulting the Church. I will take away blood, he says, from their mouth; and he says, from their mouth, because they had been inured in cruelty. I will cause, then, that they may not as hitherto satiate their own lust for blood. He adds, and abominations, that is, I will take from the midst of their teeth their abominable plunders; for he calls all those things abominations which had been taken by robbery and violence. And he compares them to wild beasts, who not only devour the flesh, but drink also the blood and tear asunder the raw carcass. In short, he shows here, under the similitude of wolves and leopards and wild boars, how great had been the inhumanity of enemies to the Church; for they devoured the miserable Jews, as wild and savage beasts are wont to devour their prey. It afterwards follows, and he who shall be a remnant. Some translate, "and he shall be left," and explain it of the Philistine and other nations of whom mention is made. But the Prophet doubtless means the Jews; for though few only had returned to their country as remnants from their exile, he yet says that this small number would be sacred to God, and that all who remained would be, as it were, leaders in Judah, however despised they might have been. For there was no superiority even in the chief men among them; only they spontaneously paid reverence to Zerubbabel, who was of the royal seed, and to Joshua on account of the priesthood; while yet all of them were in a low and mean condition. But the Prophet says, that the most despised of them would be leaders and chiefs in Judah. We now perceive the Prophet's meaning; for after having predicted the ruin that was nigh all the enemies of the Church, he now sets forth the end and use of his prophecy; for God would provide for the good of the miserable Jews, who had been long exiles, and who, though now restored to their country, were yet exposed to the ill treatment of all, and also despised and made even the objects of scorn to their enemies. He then who shall be a remnant, even he shall be for our God, as though he had said, "Though the Lord had for a time repudiated you as well as your fathers, when he drove you here and there and scattered you, yet now God has gathered you, and for this end -- that you may be his people: ye shall then be the peculiar people of God, though ye are small in number and contemptible in your condition." Then he adds, these remnants shall be as leaders in Judah, that is, God will raise them to the highest honor; though they are now without any dignity, they shall yet be made by God almost all of them princes. It then follows, And Ekron shall be as a Jebusite. Some explain thus -- that the citizens of Ekron would dwell in Jerusalem, which the Jebusites had formerly possessed; and others give another view, but nothing to the purpose. The Prophet speaks not here of God's favor to the citizens of Ekron, but on the contrary shows the difference between God's chosen people and heathen nations, who gloried in their own good fortune: hence he says, that they should be like the Jebusites, for they at length would have to endure a similar destruction. We indeed know, that the Jebusites had been driven out of that town, when Jerusalem was afterwards built; but it was done late, even under David. As then they had long held that place and were at length dislodged, this is the reason why the Prophet says, that though the citizens of Ekron seemed now to be in the very middle of the holy land, they would be made like the Jebusites, for the Lord would drive away and destroy them all. He afterwards adds -Zechariah 9:8 8. And I will encamp about mine house because of the army, because of him that passes by, and because of him that returns: and no oppressor shall pass through them any more: for now have I seen with mine eyes. He concludes what he had been speaking of, -- that God would be the guardian of his chosen people, so as to repel on every side the violent assaults of enemies. It is then the same as though he had said, "though the Church is not strongly fortified, it shall yet be impregnable, for God's protection is of more value than all human strength, than all aids and helps." God then compares himself here to a moat and a bulwark, and other kinds of fortresses, I will be, he says, a camp to my house. He mentions here house rather than city, that the Jews might feel confident that there was sufficient help in God alone, though they might dwell in a private house or in a cottage. "My Church, though it be a small house, will I yet surround with my defences, so as to render it safe from all harm." He says, from the army; and then, from him that passes through, and from him that returns. He places the army in opposition to the house; and thus he exhorts the Jews, not to regard their own strength, but to know that God alone is far better shall all armies. Though then the whole world united together and collected all its forces, he still bids them to be calmly confident, for God alone would be sufficient to put to flight all armies. And according to the same meaning he refers to him that passes through and who returns; as though he had said, "Though enemies may wander through the whole earth and occupy it from one end to the other, yet I will cause my house to remain safe." By him that returns, he intimates, that though enemies renewed their armies the second and the third time, yet God's strength would be always sufficient to check their assaults. In a word, what is here taught is the perpetuity of the safety of God's people, for he will never be wearied in defending them, nor will his power be ever lessened. It often happens that those who with the best intention succor their neighbors, by degrees grow wearied, or they may have their efforts prevented by various events; but the Prophet tells us, that God is not like men, wearied or unable, after having once helped his people and repelled their enemies; for he will be always ready to aid his people, were enemies to renew the battle a hundred times. By enemy then he means forces; by passing through, the obstinate cruelty of enemies; and by returning, new wars, which one undertakes, when disappointed of his hope, by collecting a new army and repairing his strength.

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At length he adds, And pass shall no more the extortioner through them. This sentence explains what he had figuratively expressed, -- that though the Jews had been exposed to the will of their enemies, yet God would not hereafter suffer them to be unjustly treated and to be plundered as they had been: for under the name of extortioner he includes all plunderers who had spoiled the miserable Jews of their goods. Then he says, For I have seen with mine eyes. It would be frigid, nay insipid, to explain this clause as some do, that is, as though the Prophet had said, -- that he related what had been made known to him from above: for on the contrary God testifies here, that he had seen with his eyes how cruelly and disgracefully the Jews had been treated. And some, while they regard God as the speaker, very unwisely give this explanation, -- that God already foresaw what he would do. But evidently God assigns here, as I have said, a reason why he purposed to deliver the Jews from injuries, and for the future to keep them safe and defend them; and the reason given is, because he saw what grievous wrongs they were suffering. And the Prophet speaks according to the usual manner adopted in Scripture; for though nothing is hid from God's eyes, yet he is rightly said to see what he takes notice of, and what he declares must be accounted for before his tribunal. Though then God saw even before the creation of the world what was to take place afterward in all ages, yet he is rightly said to see what he begins to call to judgment. The Jews indeed thought they were neglected by him; for the Scripture everywhere says, that God closes his eyes, is asleep, lies down, forgets, cares not, when he hides himself and appears not as the avenger of wrongs. Hence, on the other hand, the Lord declares here, that he saw with his eyes those things which were not to be tolerated, inasmuch as enemies had passed all bounds, and had so far advanced and indulged in wantonness, that their pride and cruelty were become intolerable. Prayer Grant, Almighty God, that as the ungodly at this day take such delight in their own filth, that the weakness of our faith is somewhat disturbed by their pride and arrogance, -- O grant, that we may learn to lift up our eyes to your judgments, and patiently wait for what is now concealed, until you put forth the power of your hand and destroys all those who now cruelly rage and shed innocent blood, and persecute your Church in every way they can: and may we so cast ourselves on thy care, so as not to doubt but that you are sufficient for our safety, and that you will at length make evident what thou hast testified, even that there is so much protection in your hand, as that we may safely boast that we are safe and blessed, as long as you are pleased to exercise care over us, until we shall at length reach that blessed rest, which has been prepared for us in heaven by Christ our Lord. -- Amen. Lecture One Hundred and Fifty-third Zechariah 9:9 9. Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh to you: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. The Prophet here briefly shows the manner in which the Church was to be restored; for a king from the tribe and family of David would again arise, to restore all things to their ancient state. And this is the view given everywhere by the Prophets; for the hope of the ancient people, as our hope, was founded on Christ. Inasmuch then as things were as yet in a decayed state among the Jews, Zechariah here testifies that God had not in vain formerly spoken so often by his servants concerning the advent of a Redeemer, but that a firm hope was to be entertained, until the prophecies were in due time fulfilled. As then Zechariah has been hitherto speaking of the prosperous and happy state of the Church, he now confirms what he had said; and this was especially necessary, for they could not, as I have already said, have raised up their minds so as to feel confidence as to their salvation, without having a Mediator set before them. But as the faithful were then in great grief and sorrow, Zechariah here exhorts them to perseverance: for by bidding them to rejoice greatly, and even to shout for joy, he no doubt intimates, that though grief and sorrow took fast hold on their hearts, they ought yet to strive manfully, so as to receive the favor of God; for they must have a hundred times succumbed under their evils, had they not Christ before their eyes; not indeed in a carnal manner, but in the mirror of the word; as the faithful see in that what is far distant and even hidden from them. We now then understand, first, why the Prophet here makes such a sudden reference to Christ; and secondly, why he does not simply exhort the faithful to rejoice, but encourages them greatly to exult as though they were already in a safe and most happy condition. By the word king, the Prophet intimates, that except they thought God unfaithful in his promises, they were to entertain hope, until the kingdom of David, then apparently fallen, arose again. As God then would have himself acknowledged faithful, and his adoption counted fixed and ratified in the Messiah, it is no wonder that the Prophet now briefly refers to a king; for this mode of speaking was well known by the people. And we have also seen elsewhere, that when the Prophets speak of the safety of the Church, they mention a king, because the Lord designed to gather again the dispersed Church under one head, even Christ. And no doubt there would ever remain a dreadful dispersion, were not Christ the bond of union. He then says that a king would come. But he speaks not as of a king unknown; he only reminds them that God would be true and faithful to his promises. Now since the whole law, and adoption, must have vanished away, except Christ came, his coming ought to have been patiently waited for. Further, that God's children might be more confirmed, he says also that this king would come to the people, the daughter of Sion, as though he had said, that God, for the sake of the whole Church, had fixed the royal throne in the family of David: for if the king was to come, that he might indulge in his own triumphs, and be contented with pomps and pleasures, it would have been but a small and wholly barren consolation: but as God in determining to send the Messiah, provided for the safety of the whole Church, which he had promised to do, the people might here derive solid confidence. It is not then a matter of small moment, when the Prophet teaches us, that the king would come to Sion and to Jerusalem; as though he had said, "This king shall not come for his own sake like earthly kings, who rule according to their own caprice, or for their own advantage:" but he reminds us, that his kingdom would be for the common benefit of the whole people, for he would introduce a happy state. He afterwards states what sort of king he was to be. He first names him just, and then preserved or saved. As to the word, just, it ought, I think, to be taken in an active sense, and so the word which follows: Just then and saved is called the king of the chosen people, for he would bring to them righteousness and salvation. Both words depend on this clause, -- that there would come a king to Sion. If he came privately for himself, he might have been for himself just and saved, that is, his righteousness and salvation might have belonged to himself or to his own person: but as he came for the sake of others, and has been for them endued with righteousness and salvation; then the righteousness and salvation of which mention is made here, belong to the whole body of the Church, and ought not to be confined to the person of the king. Thus is removed every contention, with which many have foolishly, or at least, very inconsiderately, wearied themselves; for they have thought that the Jews cannot be otherwise overcome, and that their perverseness cannot be otherwise checked, than by maintaining, that nvs, nusho, must be taken actively; and they have quoted some passages of Scripture, in which a verb in Niphal is taken in an active sense. But what need there is of undertaking such disputes, when we may well agree on the subject? I then concede to the Jews, that Christ is saved or preserved, and that he is said to be so by Zechariah. But we must see what this salvation is which belongs to Christ. This we may gather from what is said by the Prophet. We are not then to contend here about words, but to consider what the subject is, that is, that a just and saved king comes to his chosen: and we know that Christ had no need of salvation himself. As then he was sent by the Father to gather a chosen people, so he is said to be saved because he was endued with power to preserve or save them. We then see that all controversy is at an end, if we refer those two words to Christ's kingdom, and it would be absurd to confine them to the person of one man, for the discourse is here concerning a royal person; yea, concerning the public condition of the Church, and the salvation of the whole body. And certainly when we speak of men, we say not that a king is safe and secure, when he is expelled from his kingdom, or when his subjects are disturbed by enemies, or when they are wholly destroyed. When therefore a king, deprived of all authority, sees his subjects miserably oppressed, he is not said to be saved or preserved. But the case of Christ, as I have said, is special; for he does not exercise dominion for his own sake, but for the preservation of his whole people. Hence with regard to grammar, I can easily allow that Christ is called just and saved, passively; but as to the matter itself, he is just with reference to his people, and also saved or preserved, for he brings with him salvation to the lost; for we know that the Jews were then almost in a hopeless state. He however at the same time adds, that the king would be saved, not because he would be furnished with arms and forces, or that he would defend his people after the manner of men; for he says, that he would be poor. He must then be otherwise preserved safe than earthly princes are wont to be, who fill their enemies with fear, who fortify their borders, prepare an army, and set up every defense to ward off assaults. Zechariah teaches us, that Christ would be otherwise preserved, as he would prove superior to his enemies through a divine power. As then he is poor, he must be exposed to all kinds of injuries; for we see, that when there is no earthly fortress, all the wicked immediately fly together as it were to the prey. If Christ then is poor, he cannot preserve his own people, nor can he prosper in his kingdom. It hence follows,

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that he must be furnished with celestial power, in order to continue himself safe, and in order to prevent harm to his Church; and this is what Zechariah will presently tell us, and more clearly express. It is now sufficient briefly to state his object. He afterwards adds, Riding on an ass, the colt, the foal of an ass. Some think that the ass is not mentioned here to denote poverty, for they who excelled in power among the people were then in the habit of riding on asses. But it seems to me certain, that the Prophet added this clause to explain the word ny, oni, poor; as though he had said, that the king of whom he spoke would not be distinguished by a magnificent and splendid appearance like earthly princes, but would appear in a sordid or at least in an ordinary condition, so as not to differ from the humblest and lowest of the people. He then bids the faithful to raise up their eyes to heaven, in order to come to the true knowledge of Christ's kingdom, and to feel assured that righteousness and salvation are to be expected from him. How so? Because he will be accompanied with nothing that may strike men with fear, but will serve as an humble and obscure individual. We may also here add, that righteousness and salvation must be understood according to the character of Christ's kingdom; for as the kingdom of Christ is not temporal or what passes away, we conclude that the righteousness he possesses is to be perpetual, together with the salvation which he brings. But I am not disposed ingeniously to speak here of the righteousness of faith; for I think, on the contrary, that by the word is meant here a right order of things, as all things were then among the people in a state of confusion; and this might be easily proved by many passages of Scripture. The sum of the whole is, that the predictions by which God gave to his chosen people a hope of redemption were not vain or void; for at length in due time Christ, the son of David, would come forth, -- secondly, that this king would be just, and saved or preserved; for he would restore things into order which were in a disgraceful state of confusion, -- and thirdly, he adds, that this king would be poor; for he would ride on an ass, and would not appear in great eminence, nor be distinguished for arms, or for riches, or for splendor, or for number of soldiers, or even for royal trappings which dazzle the eyes of the vulgar: he shall ride on an as This prophecy we know was fulfilled in Christ; and even some of the Jews are constrained to confess that the Prophet's words can be justly applied to none else. Yet they do not acknowledge as the Christ of God the Son of Mary; but they think that the Prophet speaks of their imaginary Messiah. Now we, who are fully persuaded and firmly maintain that the Christ promised has appeared and performed his work, do see that it has not been said without reason that he would come poor and riding on an ass. It was indeed designed that there should be a visible symbol of this very thing; for he mounted an ass while ascending into Jerusalem a short time before his death. It is indeed true, that the Prophet's words are metaphorical: when he says, Come shall a king, riding on an ass, the words are figurative; for the Prophet means, that Christ would be as it were an obscure person, who would not make an appearance above that of the common people. That this is the real meaning is no doubt true. But yet there is no reason why Christ should not afford an example of this in mounting an ass. I will adduce a similar instance: it is said in the twenty second Psalm, They have cast lots on my garments.' The metaphor there is no doubt apparent, which means that David's enemies divided his spoils. He therefore complains that those robbers, by whom he had been unjustly treated, had deprived him of all that he had: and fulfilled has this been in a literal manner, so that the most ignorant must acknowledge that it has not in vain been foretold. We now then understand how well do these things agree -- that the Prophet speaks metaphorically of the humble appearance of Christ; and yet that the visible symbol is so suitable, that the most ignorant must acknowledge that no other Christ but he who has already appeared is to be expected. I omit many frivolous things, which in no degree tend to explain the Prophet's meaning, but even pervert it, and destroy faith in prophecy: for some think that Christ rode on an ass, and also on a colt, because he was to govern the Jews, who had been previously accustomed to bear the yoke of the law, and that he was also to bring the Gentiles to obedience, who had been hitherto unnameable. But these things are very frivolous. It is enough for us to know what the Prophet means. It afterwards follows – Zechariah 9:10 10. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth. The Prophet here expresses more clearly what he had briefly referred to by the word poor, and by the metaphor which we have explained. Hence he says, that there would be no horses, no chariots, no bows, no warlike instruments in Christ's kingdom; for tranquillity would prevail in it. The sum of the whole is, that Christ and his people would not be kept safe and secure by human defences, by means of many soldiers and of similar helps being at hand; but that God would restrain, and even compose and allay all warlike commotions, so that there would be no need of such aids. We now understand the Prophet's design. But we must notice the language here used. God declares here that he would be the giver of peace, so that the Messiah would continue safe in his kingdom; I will cut off, he says; for it might have been objected -- "If he is to be poor, what hope can there be of safety?" The answer is, because it will be God's work to restrain all the assaults of enemies. He means, in short, that the Messiah's kingdom would be safe, because God from heaven would check all the rage of enemies, so that however disposed they might be to do harm, they would yet find themselves held captive by the hidden bridle of God, so as not to be able to move a finger. But after having said that the Jews and Israelites would be safe, though stripped naked of all defences, he adds, He will speak peace to the nations; that is, though he will not use threats or terrors, nor bring forth great armies, yet the nations will obey him; for there will be no need of employing any force. To speak peace then to the nations means, that they will calmly hear, though not terrified nor threatened. Some with more ingenuity make the meaning to be that Christ, who reconciles the Father to us, will proclaim this favor of reconciliation; but the Prophet, as I think, with more simplicity, says, that Christ would be content with his own word, inasmuch as the Gentiles would become obedient, and quietly submit to his authority. The import of the whole is, that Christ would so rule far and wide, that the farthest would live contentedly under his protection, and not cast off the yoke laid on them. He states in the last place, that his dominion would be from sea to sea, that is, from the Red sea to the Syrian sea, towards Cilicia, and from the river, that is, Euphrates, to the extreme borders of the earth. By the earth we are not to understand the whole world, as some interpreters have unwisely said; for the Prophet no doubt mentioned those places already known to the Jews. For we know that remarkable oracle -- "He shall reign from sea to sea." (Psalm 72:8) But God speaks of David only, and the words are the same as here; and there was no oracle more commonly known among the Jews. The Prophet, then, who adduces here nothing new, only reminds the Jews of what they had long ago heard, and repeats, as it were, word for word, what was familiar to them all. For we must bear in mind what I said at the beginning -that the Prophet here strengthens the minds of the godly, and on this account, because the Messiah, on whose coming was founded the gratuitous adoption of the people, as well as their hope of salvation, had not yet appeared. We now then understand the real meaning of this passage. He then adds -Zechariah 9:11 11. As for you also, by the blood of thy covenant I have sent forth your prisoners out of the pit wherein is no water. Here he applies his former doctrine to its right use, so that the faithful might emerge from their sorrow, and come to that joy which he had before encouraged them to entertain. He then addresses Jerusalem, as though he had said, "There is no reason for thee to torment thyself with perplexed and anxious thoughts, for I will accomplish what I have promised -- that I would become a deliverer to my people." For this doubt might have occurred to them -- "Why does he exhort us to rejoice, while the Church of God is still in part captive, and while those who have returned to their country are miserably and cruelly harassed by their enemies?" To this objection Zechariah answers in the person of God -- that God would be able to deliver them, though they were sunk in the deepest gulf. We hence see how this verse harmonises with the other verses: he had before spoken of the happy state of the Church under Christ as its king; but as the condition of the people then was very hard and miserable, he adds, that deliverance was to be expected from God. But we must observe, that a pronoun feminine is here used, when he says, even thou, or, thou also. Both the Latins and Greeks have been deceived by the ambiguity of the language used, and have thought that the words are addressed to Christ, as though he was to draw his captives from a deep pit; but God here addresses his Church, as though he had said, "Hear thou." And the particle gm, gam, is emphatical, meaning this -- "I see that I do not prevail much with you, for ye are in a manner overwhelmed by your calamities, and no hope refreshes you, as you think yourselves visited, as it were, with a thousand deaths; but still, though a mass of evils disheartens you, or at least so far oppresses you as to render inefficacious what I say -- though, in short, ye be of all men the most miserable, I will yet redeem your captives." But God addresses the whole Church, as in many other places under the character of a wife. He says, By the blood of thy covenant. This seems not to belong properly to the Church, for there is no other author of the covenant but God himself; but the relation, we know, between God and his people, as to the covenant, is mutual. It is God's covenant, because it flows from him; it is the covenant of the Church, because it is

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made for its sake, and laid up as it were in its bosom. And the truth penetrated more fully into the hearts of the godly, when they heard that it was not only a divine covenant, but that it was also the covenant of the people themselves: Then by the blood of thy covenant, etc. Some refer this, but very unwisely, to circumcision, for the Prophet no doubt had regard to the sacrifices. It was then the same as though he had said -- "Why do ye offer victims daily in the temple? If ye think that you thus worship God, it is a very gross and insane superstition. Call then to mind the end designed, or the model given you from above; for God has already promised that he will be propitious to you, by expiating your sins by the only true sacrifice: And for this end offer your sacrifices, and that blood will bring expiation with it. Now since God has not in vain appointed your sacrifices, and ye observe them not in vain, no doubt the benefit will come at length to light, for I have sent forth thy captives. For God does not reconcile himself to men, that he may destroy or reduce them to nothing, or that he may suffer them to pine away and die; for why does God pardon men, but that he may deliver them from destruction?" We now perceive why the Prophet thus speaks of the blood of the covenant in connection with the salvation of the whole people. "You daily offer victims," he says, "and the blood is poured on the altar: God has not appointed this in vain." Now since God receives you into favor, that ye may be safe, he will therefore deliver the captives of his Church; I will send forth, he says, or, have sent forth thy captives: for he expresses here in the past tense what he would do in future. I will send forth thy captives from the pit in which there is no water. He means a deep gulf, where thirst itself would destroy miserable men without being drawn forth by a power from above. In short, he means, first, that the Jews were sunk in the deep; and secondly, that thirst would consume them, so that death was nigh at hand, except they were miraculously delivered by God: but he reminds them, that no impediment would prevent God from raising them to light from the deepest darkness. We then see that this was added, that the Jews might learn to struggle against all things that might strengthen unbelief, and feel assured that they would be preserved safe, for it is God's peculiar work to raise the dead. This is the meaning. He now adds -Zechariah 9:12 12. Turn you to the strong hold, you prisoners of hope: even to day do I declare that I will render double unto you; Zechariah proceeds with the same subject. He bids the Jews suddenly to retake themselves to their fortress. There is no doubt but that he means by that term the holy land; nor do I oppose the opinion of those who think the temple to be intended: for Jerusalem and the whole of Judea is called a fortress, and for this reason, because God had chosen a his sanctuary there. It is then the same, as though one wishing to collect a dispersed and straggling band of soldiers were to say, "To the standard, to the standard;" or, "To the troop, to the troop." For though Judea was not then fortified, nay, Jerusalem itself had no high wall or strong towers, yet they had God as their stronghold, and this was impregnable; for he had promised that the Jews would be safe under the shadow of his wings, though exposed to the caprices of all around them. Nor does he here address them only who had returned, or the exiles who still remained scattered in the East; but by this declaration he encourages the whole Church, that they might be fully persuaded that when assembled under the protection of God, they were as fortified as though they were on every side surrounded by the strongest citadels, and that there would be no access open to enemies. Return then to the stronghold. This could not have appeared unreasonable; for we know that when they were building the city their work was often interrupted; and we know also that the temple was not then fortified by a wall. But Zechariah teaches them, that in that state of things there was sufficient defense in God alone. Though then the Jews were not made safe by moats, or by walls, or by mounds, he yet reminds them, that God would be sufficient to defend them, and that he would be to them, as it is said in another place, a wall and a rampart. (Isaiah 26:1.) But it is not without reason that he calls them the captives of hope; for many had wholly alienated themselves from God and altogether fallen away, so as to be unworthy of any promise. By this mark then he distinguishes between the faithful captives and those who had wholly degenerated and separated themselves from the family of God, so as no more to be counted among his people. And this ought to be carefully noticed, which interpreters have coldly passed by. They have indeed said, that they are called captives of hope, because they hoped to be saved; but they have not observed the distinction, by which Zechariah intended to convey reproof to the unbelieving Jews. It was therefore not without meaning that he directed his word to the faithful only, who were not only captives, but also captives having hope. I cannot finish today. Prayer Grant, Almighty God, that as we do not at this day look for a Redeemer to deliver us from temporal miseries, but only carry on a warfare under the banner of the cross, until he appear to us from heaven to gather us into his blessed kingdom, -- O grant, that we may patiently bear all evils and all troubles: and as Christ once for all poured forth the blood of the new and eternal covenant, and gave us a symbol of it in the Holy Supper, may we, confiding in so sacred a seal, never doubt but that he will be always propitious to us, and render manifest to us the fruit of his reconciliation, when after having supported us for a season under the burden of those miseries by which we are now oppressed, you gather us into that blessed and perfect glory, which has been procured for us by the blood of Christ our Lord, and which is daily set before us in the gospel, and laid up for us in heaven, until we at length shall come to enjoy it through the same, our Lord Jesus Christ. -- Amen. Lecture One Hundred and Fifty-fourth In yesterday's lecture the Prophet exhorted the Jews to assemble into that stronghold of which God was to be the guardian. And we have said that Jerusalem was then to the godly an impregnable fortress, though for the most part without walls, because the place was as it were sacred to God, and as under his care and protection. He now adds a confirmation of this truth, that they would be doubly more blessed who had resorted to Jerusalem than their fathers before their exile: for a comparison is no doubt made between them and their fathers. From the reign of David until the exile, God had proved by many tokens that he had a care for that people; he afterwards raised up, as it were, a new Church, that is, when a liberty to return was granted to the Jews. The meaning then here is, that if the fathers before they were driven from their country had experienced God kind and bountiful, those who had now returned to their country would find God much more bountiful towards his new Church. We now then understand what he means by double, even double happiness; for God would increase his blessings to the Jews, though their condition was then by no means desirable; nay, very hard according to the estimation of the world. But he says, that he declared from that day, intimating, that though the effect of this prophecy was not immediately apparent, yet he spoke with confidence; for they would in course of time find that nothing had been said to them in vain or rashly. The Prophet then shows -- here, that he spoke with perfect confidence, and this in order to gain credit to the promise, lest the Jews should doubt that what they heard from the mouth of Zechariah should at length be made evident to them. Let us now proceed -Zechariah 9:13 13. When I have bent Judah for me, filled the bow with Ephraim, and raised up your sons, O Zion, against thy sons, O Greece, and made you as the sword of a mighty man. God declares here that the Jews would be the conquerors of all nations, though they were then despised. That people, we know, were hated by all; and they were at the same time weak, and had hardly any strength, so as to be able to resist the wrongs done them on every side. As then this trial might have terrified weak minds, the Prophet says that the Jews would be as it were the bow and the quiver of God, so that they would be able to pierce all nations with their arrow; and that they would also be like a sword, which would wound and lay prostrate the strongest. We now perceive the meaning of the words, and see also the reason why the Prophet made this addition, even because the Jews were filled with terror on seeing themselves surrounded on every side by violent and strong enemies, to whom they were very unequal in strength. Now, these similitudes we know occur elsewhere in Scripture, and their meaning seems to be this -- that the Jews would be the conquerors of all nations, not by their own prowess, as they say, but because the Lord would guide and direct them by his own hand. For what is a bow except it be bent? And the bow itself is useless, except the arrow be discharged. The Prophet then teaches us, that though the Jews could do nothing of themselves, yet there was strength enough in God's hand alone. I have bent for me, he says, Judah as a bow. The Lord reminds the Jews of his own power, that they might not regard their own strength, but acknowledge that they were made strong from above, and that strength to overcome their enemies would be given them. Hence he compares Ephraim to a quiver. But we have seen yesterday, that Judah and Ephraim are to be taken as the same; for as it had been a divided body, God intimates here, that when the Jews became again united and joined together, and when the ten tribes showed brotherly kindness towards the kingdom of Judah, then the people would be to him like a bow well furnished, being fully supplied with arrows.

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He afterwards adds, I will rouse your sons, O Sion, against your sons, O Javan. This apostrophe is more emphatical than if the third person had been adopted; for by addressing first Sion, and then Greece, he shows that he possesses power over all nations, so that he raises up the one and casts down the other, as he pleases. As to the word yvn, Ivan, we have elsewhere seen that it is to be taken for Greece, and now for all the countries beyond sea. Yet many think that the word Jonah is derived from this Hebrew word, and, as it often happens, is corruptly pronounced. But we may gather from many instances that yvn, Ivan, is put for Greece, or for distant countries, and specifically for Macedonia. It is then the same as though he had said -- That the Jews would be superior to all heathen nations, even were they to unite together and bring vast forces from distant lands. For the Greeks could not have waged war in Judea with a small force; they must have brought with them large armies, to fight in a strange country and unknown to them. Nor could the Jews have attacked the Grecians or other remote nations, except they were favored with aid from heaven. For this reason also he adds, that they would be like a sword, by which a strong man can destroy others of less power. Let us now go on -Zechariah 9:14 14. And the LORD shall be seen over them, and his arrow shall go forth as the lightning: and the Lord GOD shall blow the trumpet, and shall go with whirlwinds of the south. He goes on with the same subject, but explains what I have said -- that victory is promised to the Jews, not that which they could gain by their own power, but that which should happen to them beyond their expectation; for this is what is meant when he says, that God would be seen over them. For though the events of all wars depend on God, yet he is said to be seen where there is a remarkable victory, which cannot be accounted for by men. When unequal armies engage, it is no wonder when one becomes victorious; and it may sometimes be that a less number overcomes a greater, even because it exceeded the other in courage, in counsel, in skill, or in some other way, or because the larger army fought from a disadvantageous position, or trusting in its own strength rushed on inconsiderately. But when consternation alone dejects one party and renders the other victorious, in this case the power of God becomes evident. And even heathens have thought that men are confounded from above when courage fails them; and this is most true. We now then understand why the Prophet says, that God would be seen over the Jews, even because they would conquer their enemies, not by usual means, not after an earthly manner, but in a wonderful way, so that it would appear evident to be the work of God. He then adds, Go forth shall his arrow as lightning. He again repeats and confirms what we have already observed that there would be no movement among the Jews, no celerity, but what would be like the sword, which lies quiet on the ground, except it be taken up by the hand of man, and what also would be like the arrow, which can do no harm except it be thrown by some one. We then see that the victory mentioned before is ascribed to God alone. And for the same reason he adds what follows, that Jehovah would come with the shout of a trumpet, and also, with the whirlwind of the south. In a word, he means that the work of God would be evident when the Jews went forth against the enemies by whom they had been oppressed and would still be oppressed. That they might not then compare their own with their enemies' strength, the Prophet here brings God before them, by whose authority, guidance, and power this war was to be carried on. And then, that he might extol God's power, he says, that he would come with the shout of a trumpet, and with the whirlwind of the south Interpreters take the whirlwinds of the south simply for violent storms; for we know that the most impetuous whirlwinds arise from the south. But as the Prophet joins the whirlwinds of the south to the shout of a trumpet, he seems to me to allude to those miracles by which God showed to the Jews in a terrific manner his power on Mount Sinai, for the desert of Teman and Mount Paran were in that vicinity. We have seen a similar passage in the third chapter of Habakkuk Habakkuk 3:1, "God," he said, "shall come from Teman, the Holy One from Mount Paran." The Prophet's object was to encourage the Jews to entertain hope; for God, who had long concealed himself and refrained from helping them, would at length come forth to their aid. How? He reminded them in that passage of the records of ancient history, for God had made known his power on Mount Sinai, in the desert of Teman, and it was the south region with regard to Judea; and we also know that trumpets sounded in the air, and that all this was done that the Jews might reverently receive the law, and also that they might feel certain that they would be always safe under God's hand, since he thus shook the elements by his nod, and filled the air with lightnings and storms and whirlwinds, and also made the air to ring with the shouts of trumpets. It is for the same reason that the Prophet speaks in this passage, when he says, that God would make himself known as formerly, when he astonished the people by the shouts of trumpets, and also when he appeared in whirlwinds on Mount Sinai. He then adds -Zechariah 9:15 15. The LORD of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. He expresses again the same thing in other words -- that God would be like a shadow to his people, so that he would with an extended hand protect them from their enemies. Since the Jews might have justly felt a distrust in their own strength, the Prophet continually teaches them that their safety depended not on earthly aids, but that God alone was sufficient, for he could easily render them safe and secure. He also adds, that there would be to them plenty of bread and wine to satisfy them. He seems here indeed to promise too great an abundance, as by its abuse luxury came, for he says, that they would be satiated and be like the drunken; they shall drink, he says, and shall make a noise as through wine. Certainly those who drink wine moderately, do not make noise, but they are as composed and quiet after dinner as those who fast. Zechariah then seems here to make an unreasonable promise, even that of excess in meat and drink. But we have elsewhere seen that wherever the Holy Spirit promises abundance of good things he does not give loose reigns to men's lusts, but his object is only to show that God will be so bountiful to his children that they shall stand in need of nothing, that they shall labor under no want. Nay, the affluence of blessings is to try our frugality, for when God pours forth as it were with a liberal hand more than what is needful, he thus tries the temperance of each of us; for when in the enjoyment of great abundance, we of our own accord restrain ourselves, we then really show that we are grateful to God. It is indeed true, that cheerfulness for abundance of blessings is allowed us, for it is often said in the law, "You shall rejoice before your God," (Deuteronomy 12:18;) but we must bear in mind, that frugal use of blessings is required, in order that the gifts of God may not be converted to a sinful purpose. Then the Prophet does not here excite or stimulate the Jews to intemperance, that they might fill themselves with too much food, or inebriate themselves with too much wine; but he only promises that there would be no want of either food or drink when God blessed them as in former days. And this seems also to be specified at the end of the verse, when he mentions the horns of the altar. He had previously said, that they would be full as the bowls were; but when he adds, "the horns of the altar," he no doubt reminds them of temperance, that they were to feast as though they were in God's presence. They were indeed accustomed to pour out the wine and the oil on the horns of the altar; but, at the same time, since they professed that they offered from their abundance of wine and oil some first-fruits to God, it behaved them to remember that their wine was sacred, that their oil was sacred, as both proceeded from God. The Prophet then declares, that the Jews would be thus enriched and replenished with all good things, and that they were yet to remember, that they were to live as in God's presence, lest they should by luxury pollute what he had consecrated to a legitimate end. He then adds -Zechariah 9:16 16. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. He continues the same subject, but uses various figures, that he might more fully confirm what then was incredible. He indeed reminds the that God would not save his people in an ordinary way, such as is common to men. He compares them to sheep, that they might know, as I have said already, that their salvation would come from heaven, as they were themselves weak, and had no strength and no power; for to show this was the object of this comparison. He declares then that the Jews would be saved, because God would supply them with every thing necessary to conquer their enemies; but that he would in a wonderful manner help their weakness, even like a shepherd when he rescues his sheep from the jaws of a wolf. For the sheep, which escapes death by the coming of the shepherd, have no reason to boast of victory, but all the praise is due to the shepherd. So also God says, that it will be his work to deliver the Jews from their enemies. By saying, his own people, he seems to confine to his elect what appeared too general; for he had said save then will God. It is however certain that the people who were then small, had been cut off, so that the greater part had perished; but at the same time it was true that God was a faithful guardian of his people, for there were then many Israelites, naturally descended from their common father Abraham, who were only in name Israelites. He then adds another similitude, -- that they would be elevated high, like precious stones in a crown, which are borne on the head of a king, as though he had said, that they would be a royal priesthood according to what is said in the law. He had said before, They shall subdue the stones, or, with the stones, of a sling. More correct seems to be the opinion of those who read with the stones of a sling, that is, that the Jews would conquer their enemies, not with swords, nor with arrows, but only with

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stones, in the same manner as Goliath was slain by David. Though not given to warlike arts, nor exercised in the use of arms, they would yet, as the Prophet shows, be conquerors; for their slings would be sufficient for the purpose of slaying their enemies. But some think that heathens and the unbelieving are compared to the stones of the sling, because they are worthless and of no account; which at the first sight seems ingenious, but it is a strained view. It is not at the same time improper to consider that there is here an implied contrast between the stones of the sling, and the stones of a crown; the Jews would cast stones from their slings to destroy their enemies, and they themselves would be precious stones. The Prophet seems here to represent the holy land as the chief part of the whole world. Elevated, he says, shall be the stones of crown over the land of God. Had he said over Egypt or over Assyria, the connection of the clauses would not have been so appropriate; but he names Judea, as the head of the world, and that the Jews, when prosperous and happy in it, would be like the stones of a crown, all the parts set in due order. In short, he shows, that the favor of God alone and his blessing, would be sufficient to render the Jews happy, as they would then excel in honor, enjoy the abundance of all good things, and possess invisible courage to resist all their adversaries. Let us now enquire when all these things were fulfilled. We have said that Zechariah, by promising fullness to the Jews, gave them no unbridled license to indulge themselves in eating and drinking, but only expressed and extolled, in hyperbolical terms, the immense kindness and bounty of God to them. This is one thing. But at the same time we must by the way consider another question: He says, that they would be like arrows and swords. Now as they were too much inclined to shed blood, he seems here to excite them in a manner to take vengeance fully on their enemies, which was by no means reasonable. The answer to this is plain -- that the Jews were not to forget what God prescribed in his law: for as when God promised large abundance of wine, and a plentiful provision, he did not recall what he had already commanded -- that they were to practice temperance in eating and drinking; so now when he promises victory over their enemies, he is not inconsistent with himself, nor does he condemn what he had once approved, nor abrogate the precept by which he commanded them, not to exercise cruelty towards their enemies, but to restrain themselves, and to show mercy and kindness. We hence see that we are not to judge from these words what is right for us to do, or how far we may go in taking revenge on enemies; nor to determine what liberty we have in eating and drinking. Such things are not to be learnt from this passage, or from similar passages; for the Prophet here does only set forth the power of God and his bounty towards his people. Now again it may be asked, when has God fulfilled this, when has he made the Jews far and wide victorious and the destroyers of their enemies? All Christian expositors give us an allegorical explanation, -- that God sent forth his armies when he sent forth Apostles into all parts of the world, who pierced the hearts of men, -and that he slew with his sword the wicked whom he destroyed. All this is true; but a simpler meaning must in the first place be drawn from the words of the Prophet, and that is, -- that God will render his Church victorious against the whole world. And most true is this; for though the faithful are not furnished with swords or with any military weapons, yet we see that they are kept safe in a wonderful manner under the shadow of God's hand. When adversaries exercise cruelty towards them, we see how God returns their wicked devices on their own heads. In this way is really fulfilled what we read here, -- even that the children of God are like arrows and swords, and that they are also preserved as a flock; for they are too weak to stand their ground, were not the Lord to put forth his power, when he sees them violently assailed by the wicked. There is then no need to turn the Prophet's words to an allegorical meaning, when this fact is evident that God's Church has been kept safe, because God has ever blunted all the weapons of enemies; yea, he has often by a strong hand discharged his arrows and vibrated his sword. For when Alexander the Great had passed over the sea, when he had marched through the whole circuit of the Mediterranean sea, when he had filled all the country with blood, he came at length to Judea; how was it that he left it without committing any slaughter, without exercising any cruelty, except that God restrained him? It will not weary you, if I relate what we read in Josephus; and it is true I have no doubt. He says, that when Alexander came, he was full of wrath, and breathing threats against those Jews by whom he had not been assisted, and who seemed to have despised his authority: after having thus given vent to his rage, he at length came into the presence of Jadeus the high-priest, and seeing him adorned with a mitre, he fell down and humbly asked pardon; and while all were amazed his answer was – that God had appeared to him in that form while he was yet in Greece, and encouraged him to undertake that expedition. When therefore he saw the image or figure of the God of heaven in that sacerdotal dress, he was constrained to give glory to God. Thus far Josephus, whose testimony in this instance has never been suspected. There is then no reason for any one to weary himself in finding out the meaning of the Prophet, since this fact is clear enough -- that God's elect have been victorious, because God has ever sent forth his arrows and vibrated his sword. At the same time there is another view of this victory; for alien and remote people were subdued by the sword of the Spirit, even by the truth of the gospel: but this is a sense deduced from the other; for when we apprehend the literal meaning of the Prophet, an easy passage is then open to us, by which we may come to the kingdom of Christ. These remarks refer to the abundance of provisions, as well as to the victory over enemies. It now follows -Zechariah 9:17 17. For how great is his goodness, and how great is his beauty! Corn shall make the young men cheerful, and new wine the maids. The Prophet here exclaims at the incredible kindness of God, that the Jews might learn to raise up their thoughts above the world, as they were to look for that felicity which he had before mentioned. We then see that by this exclamation a fuller confirmation is given to what had been said by the Prophet, as though his words were, -"No one ought to judge of God's favor, of which I have spoken, according to his own doings, or conduct, or experience; but on the contrary, every one of you ought to be filled with amazement at God's incredible kindness, and at his incredible beauty." But by the last word he understands the brightness or splendor, which appears in all God's favors and gifts. He then concludes by saying, that the abundance of corn and wine would be so great, that young men and young women would eat and drink together, and be fully satisfied. Here a frivolous question may be asked, whether Zechariah allowed the use of wine to young women. But he speaks not here, as I have said before, of God's blessing, as though it were an incentive to luxury; but what he means is, that the abundance of provisions would be so great as to be fully sufficient, not only for the old, but also for young men and young women. We know that when there is but a small supply of wine, it ought by right of age to be reserved for the old, but when wine so overflows that young men and young women may freely drink of it, it is a proof of great abundance. This then is simply the meaning of the Prophet: but something more shall be said tomorrow on the subject. Prayer Grant, Almighty God, that as we cannot look for temporal or eternal happiness, except through Christ alone, and as you set him forth to us as the only true fountain of all blessings, -- O grant, that we, being content with the favor offered to us through him, may learn to renounce the whole world, and so strive against all unbelief; that we may not doubt but that you will ever be one kind and gracious Father, and fully supply whatever is necessary for our support: and may we at the same time live soberly and temperately, so that we may not be under the power of earthly things; but with our hearts raised above, aspire after that heavenly bliss to which you invites us, and to which you also guides us by such helps as are earthly, so that being really united to our head, we may at length reach that glory which has been procured for us by his blood. -- Amen. Zechariah 9:17 17. For how great is his goodness, and how great is his beauty! Corn shall make the young men cheerful, and new wine the maids. The Prophet here exclaims at the incredible kindness of God, that the Jews might learn to raise up their thoughts above the world, as they were to look for that felicity which he had before mentioned. We then see that by this exclamation a fuller confirmation is given to what had been said by the Prophet, as though his words were, -"No one ought to judge of God's favor, of which I have spoken, according to his own doings, or conduct, or experience; but on the contrary, every one of you ought to be filled with amazement at God's incredible kindness, and at his incredible beauty." But by the last word he understands the brightness or splendor, which appears in all God's favors and gifts. He then concludes by saying, that the abundance of corn and wine would be so great, that young men and young women would eat and drink together, and be fully satisfied. Here a frivolous question may be asked, whether Zechariah allowed the use of wine to young women. But he speaks not here, as I have said before, of God's blessing, as though it were an incentive to luxury; but what he means is, that the abundance of provisions would be so great as to be fully sufficient, not only for the old, but also for young men and young women. We know that when there is but a small supply of wine, it ought by right of age to be reserved for the old, but when wine so overflows that young men and young women may freely drink of it, it is a proof of great abundance. This then is simply the meaning of the Prophet: but something more shall be said tomorrow on the subject.

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Prayer Grant, Almighty God, that as we cannot look for temporal or eternal happiness, except through Christ alone, and as you set him forth to us as the only true fountain of all blessings, -- O grant, that we, being content with the favor offered to us through him, may learn to renounce the whole world, and so strive against all unbelief; that we may not doubt but that you will ever be one kind and gracious Father, and fully supply whatever is necessary for our support: and may we at the same time live soberly and temperately, so that we may not be under the power of earthly things; but with our hearts raised above, aspire after that heavenly bliss to which you invite us, and to which you also guides us by such helps as are earthly, so that being really united to our head, we may at length reach that glory which has been procured for us by his blood. -- Amen. Chapter 10 Lecture One Hundred and Fifty-fifth Zechariah 10:1 1. Ask of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah, after having shown that God would be bountiful towards the Jews, so that nothing necessary to render life happy and blessed should be wanting, now reproves them for their unbelief, because they did not expect from the Lord what he was ready fully to bestow on them. As then it depended on them only, that they did not enjoy abundance of all blessings, he charges them with ingratitude: for though he exhorts them to prayer, there is yet an implied reproof. One by merely reading over the words may think that a new subject is here introduced, that the Jews are directed to ask of the Lord what he had previously promised them; but he who will more minutely consider the whole context, will easily find that what I have stated is true -- that the Jews are here condemned, and on this account, because they closed the door against God's favor; for they were straitened in themselves, as all the unbelieving are, who cannot embrace the promises of God; nor is it at all doubtful but that many made great complaints, when they found themselves disappointed of their wishes. They had indeed hoped for a most abundant supply of corn and wine, and had also promised to themselves all kinds of blessings, yet the Lord, as we have seen in the book of Haggai, had begun to withdraw his hand, so that they labored under want of provisions; and when mine and thirst oppressed them, they thought that they had been in a manlier deceived by God. On this ground the Prophet expostulates with them; they thrust from themselves, by their want of faith, the favor which had been prepared for them. We now then understand the Prophet's meaning. He bids them to ask rain of Jehovah. They ought indeed to have done this of themselves without being reminded; for though Christ has delivered to his Church a form of prayer, it ought yet to be as it were the dictate of nature to seek of God our daily bread; and it is not without reason that he claims to himself the name of a Father. The Prophet then does here reprove the Jews for their brutal stupidity -- that they did not ask rain of the Lord. He adds, at the late season, that is, at spring time; for rains at two seasons were necessary for the corn, after sowing and before harvest, and whenever Scripture speaks of fruitfulness or of a large produce, it mentions rain at these two seasons. Zechariah in this place only refers to the vernal before harvest; for in that hot country the earth wanted new moisture, Ask, he says, rain at the beginning of summer. Jehovah, he adds, will give it; he will make clouds, or storms, or boisterous winds, as some read; but it is evident from other passages that chzyzym, chezizim, means clouds, which are as it were preparations for rain. He then says, that a shower would come with the rain; for some take gsm, gesham, for a shower, that is, heavy rain; but the Prophet introduces here the two words, as though he had said, that the rains would be continued until the ground was saturated and the dryness removed. Some translate, "the rain of a shower," but this would be too strained. I prefer then this rendering, He will give rain, a shower, that is, abundant rain; to every one grass in the field, that is, so that there may be moisture enough for the ground. In short, he promises a plentiful irrigation, that drought might not deprive them of the hope of food and support. What I have stated will appear more clear from the following verse, for he adds -Zechariah 10:2 2. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Here the Prophet, as I have said, confirms the truth, that the blame justly belonged to the Jews that God did not deal more liberally with them; for he shows that they had fallen into superstitions, and had thus turned away the favor of God, which was already certain and nigh to them. Zechariah does not here condemn foreign nations given to superstitions; but, on the contrary, he reproves the Jews themselves for leaving the true God, and for retaking themselves to idols, to soothsayers, and diviners, and for having thus preferred to feed on their own delusions, rather than to open the door to the favor of God, who had freely promised that he would suffer them to want nothing. As then God had kindly invited the Jews to himself, as he had showed himself ready to do them good, was it not the basest ingratitude in them to turn away to idols and to attend to magical delusions? For they may have safely acquiesced in God's word. They would not have been deprived of their hope, had they been firmly persuaded that God had spoken the truth to them. As then they had done so grievous a wrong to God, as to run after idols, and after the crafts and impostures of Satan, the Prophet here deservedly condemns them for this wickedness. Images, he says, have spoken vanity, and diviners have seen falsehood, and have told dreams of vanity. He means, in short, that whatever means unbelieving men may try, they can attain nothing, and they will at length find that they have been miserably deceived by Satan. They have recourse to various expedients, for unbelief is full of bustle and fervor: "O! This will not succeed, I will try something else." Thus the unbelieving wander, and resort to many and various expedients. But the Prophet teaches this general truth -- that when men turn away from God, they have recourse to vain things; for there is no truth without God. He afterwards adds, that on account of idols, as well as of diviners and magicians, consolation was given in vain; and this he confirms by the event, and says, that they had wandered as sheep, that they had been distressed, because there was no shepherd. The Prophet no doubt refers here to the time of exile, that the Jews might learn to be wise, at least by the teaching of experience; for they had known to their great loss, that without God there is no real and solid comfort: nor does he without reason upbraid them with the punishment which their fathers had suffered, for he saw that they were walking in their steps. Since then the Jews were imitating the depraved inquisitiveness of their fathers, the Prophet justly charges them, that they did not acknowledge what, by the event itself, was well known to all; for the common proverb is, that experience is the teacher of fools. Since they did not become wise even when smitten, their stupidity was more than proved. We now then perceive what the Prophet means. But we must first notice, that when he bids them to ask rain of the Lord, he speaks of the kingdom of Christ, as all the Prophets are wont to do; for since the Redeemer, promised to the Jews, was to be the author of all blessings, whenever the Prophets speak of his coming, they also promise abundance of corn, and plentiful provisions, and peace, and everything necessary for the well-being of the present life. And Zechariah now follows the same course, when he declares that it was not owing to anything in God that he did not kindly supply the Jews with whatever they might have wished, but that the fault was with themselves; for they had by their unbelief, as it has been said, closed the door against his favor. We must yet ever remember what we stated yesterday -- that whatever the Prophets have said concerning a blessed life, ought to be judged of according to the nature of the kingdom of Christ. It is a strained interpretation to say that rain is heavenly doctrine; and I do not say that Zechariah spoke allegorically, but he describes under this common figure the kingdom of Christ -- even that God will fill his elect with all good things, so that they shall not thirst, nor labor under any want. But at the same time we must bear in mind the exhortation of Christ -- "Seek ye first the kingdom of God; other things," he says, "shall afterwards be added." (Matthew 6:33.) He then is strangely wrong who thinks that abundance of food was alone promised to the Jews; for God intended to lead them by degrees to things higher. The Prophet then no doubt includes here, under one kind, all things necessary for a happy life; for it is not the will of God to fill his faithful people in this world as though they were swine; but his design is to give them, by means of earthly things, a taste of the spiritual life. Hence the happiness of which Zechariah now speaks is really spiritual; for as godliness has the promises of the present as well as of the future life, (1 Timothy 4:8,) so the purpose of God was to consult the weakness of his ancient people, and to set forth the felicity of the spiritual life by means of earthly blessings. It ought further to be carefully noticed, that the Jews are here exposed to derision, because they wandered after their own devices, when God was yet not far from them, and ready to aid them. Since God then showed himself inclined to kindness, it was a double wickedness in them that they chose to run after idols, magical arts, and the illusions of Satan, rather than to acquiesce in God's word. And similar is the upbraiding we meet with in Jeremiah, when God complains that he was forsaken,

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while yet he was the fountain of living water, and that the people dug out for themselves cisterns, dry and full of holes. (Jeremiah 2:13.) But as this evil is very common, let us know that we are here warned to plant our foot firm on God's word, where he promises that he will take care of us, provided we be satisfied with his favor; nor let us thoughtlessly run after our own imaginations; for however our own counsels may delight us, and though some success may sometimes appear, yet the end will ever show us that most true is what Zechariah teaches us here -- that whatever we may attempt will be useless and injurious too, for God will take vengeance on our ingratitude. We must now also observe, that since Zechariah adduces an example of God's vengeance, by which the Jews had found that they had foolishly sought vain consolations, we ought to take heed, lest we forget those punishments with which God may have visited us in order to restore us to himself: let us remember what we ourselves have experienced, and what has happened to our fathers, even before we were born. Thus then ought the faithful to apply their minds so as to recount the judgments of God, that they may derive profit from his scourges. He afterwards adds -Zechariah 10:3 3. Mine anger was kindled against the shepherds, and I punished the goats: for the LORD of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. He had said that the Jews had been driven into exile, and had been oppressed by their enemies, because they had no shepherd; not indeed to lessen their fault, for they were wholly inexcusable, since they had wilfully renounced God, who would have been otherwise their perpetual shepherd: but he now turns his discourse to the false teachers, to the false prophets and to the wicked priests. Though then they were all unworthy of pardon, yet God here justly summons the shepherds first before his tribunal, who had been the cause of making others to go astray: as when a blind man leads the blind into a ditch, so ungodly pastors become the cause of ruin to others. We have elsewhere observed similar passages, in which God threatened priests and prophets with special punishment, because they had unfaithfully discharged their office; but yet he did not absolve the common people, for from the least to the greatest they were guilty; and it is also certain that men are punished for their obstinacy and wickedness, whenever God gives loose reins to the devil, and deceives them by ungodly teachers. We now then see the order observed by the Prophet: At the beginning of the chapter he declares that the Jews were without excuse, because they had turned aside again to their own superstitions, though God had severely punished the sins of their fathers, and that thus they had profited nothing; he also shows that they were acting perversely, if they clamored against God, that he scantily or badly supported them, for they did not look for anything from him, nor solicited by prayer what he was prepared willingly to grant them. Having thus reproved generally the wickedness of the whole people, the Prophet now assails the ungodly priests, and says that judgment was nigh both the shepherd and the he-goats. He gives the name of pastors to wolves, which is a common thing. And here the Papists betray their folly, laying hold of words only, and claiming to themselves all power, because they are called pastors in the Church, and as though Antichrist was not to reign in the temple of God. Does not Zechariah give an honorable name to these wicked men who destroyed the Church of God? Yea, he brings a most heavy charge against them, that they scattered and trampled under their feet the whole kingdom of God, and yet he calls them pastors, even because they held the office of pastors, though they were very far from being faithful, and in no respect attended to their duties. He then concedes the name of pastors to those who had been called to rule the people, and to whom this office had been divinely committed; and yet God declares that he would visit them, because they had elicited his just displeasure. The same is said of the he-goats, by which metaphorical name he means all those who were governors, or were in rank above the common people. Those who injured and cruelly treated the sheep had been called he-goats by other Prophets, and especially by Ezekiel (Ezekiel 34:17.) So then he adds the he-goats to the pastors, because the poor and the lower orders had been led to ruin through their misconduct. And it hence appears how dear to God is the salvation of men; for he denounces vengeance on pastors, though they had not exercised tyranny except on men worthy of such punishment; for it was the just wages of their sins, that the Lord gave them wolves instead of shepherds. But though the Jews had merited such a judgment, yet God was angry with the pastors on account of his constant solicitude for his Church. And the reason is also added, For visit will God his flock, the house of Judah; as though he had said, that he would not regard what the Jews were, but would regard his own election; for greatly valued by God is his own adoption; and as he had been pleased to choose that people, he could not have allowed them to be destroyed. When therefore he saw that his Church had been so much exposed to destruction through the fault of the pastors, he alleges here as a reason for his future vengeance, that he could not endure his favor to be brought to nothing; nor is it to be doubted but that he mentions here the house of Judah, because he had restored and consecrated that people to himself, that he might be served by them. He then takes away from the false pastors every pretense for an excuse, when he brings forward his own election, as though he had said, "Though this people had provoked me a hundred times, and deserved a hundred deaths, yet I intended you to be pastors, because the house of Judah has been made sacred to me." But the visitation of the flock is different from that of the shepherds; for God visits the reprobate, being armed with vengeance, and he visits his own people by aiding them. Now the visitation of the flock refers to the whole house of Judah: and this was owing, as we have said, to their gratuitous adoption; yet the Lord suffered many to rush headlong into ruin, because he delivered only his own elect. It is indeed a mode of speaking that often occurs in the Prophets -- that God would help the children of Abraham, when he means only those who were Israelites indeed, and not the degenerated. He adds that they would be as a splendid horse in war. A contrast is here no doubt implied between splendid horses and asses or oxen; for these shepherds who had tyrannically oppressed God's people, are said to be like violent riders who ride on asses and shamefully abuse them, or like herdsman, who treat their own oxen inhumanely. God then says that he would ride his people in another manner, even as the horseman, who sits splendidly on his horse when going to battle: for even kings, after having ridden a horse in battle, do afterwards wish it to be well taken care of; and they show much solicitude for their horses, and even go to the stable that they may see, if possible, with their own eyes, that they are properly attended to. God then thus intimates, that he indeed required obedience from his people, and intended to retain his own right, to ride as it were on his own people; but yet that he would not oppress them, and that on the contrary he would make them like a splendid horse. We now then perceive why the Prophet turns his discourse here especially to the false shepherds, not indeed to extenuate the fault of the whole people, for none among them was worthy of pardon. It follows -Zechariah 10:4 4. Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together. There is here a confirmation of the last verse, but the metaphors are different; for he says, that the Jews would be fortified by every defense necessary for their security; nor is he inconsistent with himself. In the last chapter he indeed taught us, that though exposed to all kinds of wrongs, they would yet be safe through aid from heaven; but now he promises that there would come from them the corner-stone, the nail, the bow, and the exactor; and this seems a different doctrine; but it is the same as though he had promised, that though they stood in need of many helps, they would yet be sufficiently furnished, as God would be ready to aid them whenever there was need. By the corner-stone he means the firmness of the building; from the Jews then shall be the corner-stone; that is, there shall ever be among that people those capable of carrying on the public government: then, from thee the nail; beams, we know, and other parts of the building, are fastened by nails, and we know also, that the ceiling is thereby made secure. Zechariah then mentions here all the supports which sustain a building from its very foundation. He afterwards adds, the bow of war, that is, what is necessary to overcome enemies; and, lastly, the exactor, one who has power over bordering nations, and demands tribute or tax from them, as conquerors are wont to do from their subjects. We now see what the Prophet means -- that when God would manifest his care for his people and openly show his favor, the Jews would be fortified by all kinds of help, so as to be well established, and that they would possess so much public authority as to have strength enough to resist all enemies; in short, that they would gain the fruit of conquest, and constrain all nations to be tributaries to them. If anyone asks when has this been fulfilled, my answer is, that some preludes of this were given when God raised up the Maccabees, and made the Jews again to live according to their own laws, and to enjoy their own rights; but no doubt the Prophet includes the whole course of redemption. As then God redeemed his people only to a small extent until Christ appeared, it is no wonder that Zechariah, in speaking of full and complete redemption, extends his words to the kingdom of Christ, and this

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was necessary. We hence learn, that the Church stands abundantly firm, and is also furnished with all needful things, while it continues under the protection of God, and that it is endued with suff sufficient power to resist all its enemies. It follows -Zechariah 10:5 5. And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the LORD is with them, and the riders on horses shall be confounded. He confirms what I have already said -- that the Jews would be victorious over all nations. Though the Church is fighting under the cross, she yet triumphs over all the wicked, partly by hope and partly by present success; for God wonderfully sustains it, and makes the faithful to possess their souls in patience; and he also protects them by his own power, and renders them safe amidst all the roarings and insatiable rage of their enemies. Since then God thus strengthens the minds of his people, and cherishes in them the hope of salvation, and also defends them against raging assaults, it is no wonder that the Prophet testifies that the church would be victorious, treading down, as a giant or a strong man, her enemies in the mire. He gives the reason, For Jehovah will be with them; and this he said, that they might know that nothing in this case would be their own, but that they might, on the contrary, learn to depend on God's aid alone. And he explains this still more clearly at the end of the verse, by saying, Ashamed shall be the riders on horses; that is, their strength and velour, their use of arms and their skill in handling them, shall avail them nothing, for the Lord will lay prostrate, notwithstanding their arrogance and pride, all those wicked men who in their cruelty devour the faithful, and think that they have strength more than enough to destroy the Church: the Lord will cause all these things to pass away like mist. Prayer Grant, Almighty God, that since constant fightings await us here, and our infirmities are so great that without your power supporting us we cannot but fall every moment, -- O grant, that we may learn to rely on that help which you have promised, and which you also offered to us, and daily offer through the Gospel in your onlybegotten Son; and may we distrust our own strength, yea, may we be overwhelmed with despair as to ourselves, not indeed that we may despond, but that we may look upward and seek the aid of your Spirit, so that we may not doubt but that we shall be equal to our enemies, and even be victorious over them, until having at length finished our warfare, we shall reach that blessed rest which has been obtained for us by the blood of your only Son. -- Amen. Lecture One Hundred and Fifty-sixth Zechariah 10:6 6. And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I am the LORD their God, and will hear them. Zechariah pursues the same subject, -- that the work of redemption, the beginning of which the Jews saw, would not be incomplete, for the Lord would at length fulfill what he had begun. The Jews themselves could not acquiesce in those beginnings, which were not a hundredth part of what God had promised; it was hence necessary for them to raise up their minds above, that they might hope for much more than what was evident before their eyes. And this truth is very useful to us, for we are wont to confine God's promises to a short duration of time, and when we thus include him within narrow limits, we prevent him as it were to do what we stand in need of. Let then the example of the return of the people of Israel ever come to our minds, for the Lord had promised by his Prophets that they would become very eminent, and in every way rich and happy; but when this did not take place after their return to their country, many of the Jews thought that they had been deceived, as they had expected God to fulfill his word immediately, but they ought to have suspended their hope and expectation until Christ came to the world. On this then the Prophet now insists -- that the Jews were to rest patiently, until the ripened time came, when the Lord would prove that he is not only in part but a complete redeemer of his people. Now he says, I will strengthen the house of Judah, and the house of Joseph will I save. The kingdom of Israel, we know, had by degrees wholly fallen; for at first four tribes were driven into exile, and afterwards the whole people perished, so that all thought that the name of the ten tribes had become extinct. The Lord afterwards visited the kingdom with dreadful ruin. But it must be observed, that while the two kingdoms existed, they entertained grievous enmities towards each other; for the defection which happened under Jeroboam, ever made the Jews violently to hate their brethren, the Israelites, as they indeed deserved; for they had in a manner rejected God by rejecting the son of David, and became in a manner alienated from the body of the Church. Now then Zechariah promises something uncommon, when he says that the two peoples shall be united, so as to be again one, as before the defection: for the house of Joseph means the same as the house of Ephraim; and we know that by taking a part for the whole, the house of Ephraim is taken for the whole kingdom of Israel. We now then understand the Prophet's meaning -- that the state of the people would be happier than it had been since the ten tribes separated from the kingdom of Judah, or from the house of David; for God would gather for himself a Church from all the children of Abraham. He then adds, I will bring them back and cause them to dwell. The verb here, hvsvvtym, eushebutim, is supposed to be derived from sv, sheb, or from svv, shub; but they are mistaken who think these to be words of different meanings, because some refer to the one root, and others to the other; nor can this be maintained: but those who minutely consider the rules of grammar, say that the verb is a compound, and means that God would not only restore the ten tribes, but also make them to dwell, that is, give them a fixed habitation in their country. He then adds, Because I have pitied them. Some read this in the future tense, but I retain the past, for the Lord assigns here a reason for their future gathering, even because he would deal mercifully with his people. He recalls then the attention of the Jews to the fountains of his mercy, as if he had said, "Though they have deserved perpetual ruin, He will yet hear their greenings, because he will be propitious to them." As their calamity was an hindrance, which prevented the Jews from expecting any such thing, he adds, They shall be as though I had not cast them away. By which words he reminds them that the punishment which had been inflicted on the people, would be only for a time. He then bids them to take courage, though they were like the lost or the dead, for he would put an end to their miseries. And when God says that he had cast away his people, it ought to be taken according to the perceptions of men, as we have observed elsewhere; for adoption was unchangeable, but external appearance could have led to no other conclusion, but that the people had been rejected by God. The meaning of the Prophet is, however, clearly this -- that though God had dealt severely with that people, and inflicted on them the heaviest punishment on account of their perfidy, yet his vengeance would not be for ever, for he would give place to mercy. He adds another reason, For I Jehovah am their God. He means by this sentence that adoption would not be void, though he had for a time rejected the Jews: for by calling himself their God, he reminds them of his covenant, as though he had said, that he had not in vain made a covenant with Abraham, and promised that his seed would be blessed. Since then God had pledged his faith to Abraham, he says here that he would be the God of his people; not that they deserved anything, but because he had gratuitously chosen both Abraham and his seed. He in the last place says, And I will hear them. He seems here to exhort them to prayer, that, relying on this promise, they might ask of God what had been promised. Though this verb is often taken in a sense not strictly correct, for God is said to hear those who do not flee to him; but what I have stated is more suitable to this place -that the people are stimulated to prayer, as God freely invites us to himself for this end, that is, that our prayers may harmonise with his promises. This is the meaning. It now follows -Zechariah 10:7 7. And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad; their heart shall rejoice in the LORD. He declares the same in other words: he had said in the last verse, that he would strengthen both the house of Judah and the house of Joseph, that is, the ten tribes; he now speaks of Ephraim alone, but includes the kingdom of Judah; and he names Ephraim, not because he deserved to be honored, or to be preferred to the Jews, for Ephraim had become apostate; but because the return of the ten tribes was an event more incredible: this is clearly the reason why the Prophet expressly mentions Ephraim. For even to the very destruction of the city and of the temple, God had continued to promise restoration to the Jews: the hope then of the Jews was certain and peculiar to themselves; but as to the Israelites, they were like a putrid carcass, for they had heard only something here and there, and received only some portion of the prophecies, as a grain of seed that falls outside of the field; for they were then as it were alienated from the people of God. We now then understand what the Prophet

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means by saying, that the Israelites would be like giants; for though they had been cast down by their enemies, and then driven in great dishonor and disgrace into exile, and had been exposed to all kinds of reproaches, and oppressed by extreme bondage; yet God promises them the strength of giants. Now we have said that the words contain a part for the whole; for this promise no doubt belongs especially to the Jews: there is yet no mention of them, though they were first in rank, and had a better ground of hope as to their return, and the Lord had already given them some proof. He says, Rejoice shall their hearts through wine; and see shall their sons and be glad; exult shall their heart in Jehovah. It is certain that they had already a cause for joy, as it is said in the book of Psalms, "We became like those who dream, when the Lord restored his captives." (Psalm 126:1) But the Prophet speaks here of a greater joy, that is, when they should see gathered all the tribes from their miserable and grievous dispersion: hence it is said in the same Psalm, "Gather, Lord, our captivity, like the stream in the south;" and then he adds, "They who sow in tears, in joy shall reap." In part then did the faithful lament, and in part did they rejoice: the beginning of redemptions had raised their minds to joy; but on seeing their brethren still living under the tyranny of their enemies and having hardly a hope of restoration, they could not but mourn. Now the Prophet here declares, that their joy would be full, when their complete restoration came. And he extends this joy to their sons; for it was needful to restrain their armor in expecting a full favor, as they ever closed up their way to God by their complaints, according to what we do when we give loose reigns to our wishes, for we then in a manner turn away from God. In order then to teach the people patience, the Prophet says, "Though you do see not today with your eyes, yet your sons shall at length see it." We now perceive that he here exhorts them to patience, that they might not anticipate with too much haste the promises of God. Of the metaphor it is not needful to say much: he compares to the drunken, or to such as become cheerful through drinking, those who rejoice in the Lord, not that he expresses an approval of drunkenness, but because he wished to show that it would be no common joy, as though they were carried away beyond themselves. It would be then superfluous to move here the question, whether it be right to seek joy by drinking freely. It is indeed true that hilarity is connected with the lawful use of wine (Psalm 104:15;) but as we are too prone to excess, we ought to restrain the lusts of the flesh rather than to seek some color of excuse for a sinful indulgence. But as I have said, this question does not belong to the present passage. It follows -Zechariah 10:8 8. I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased. The same is the object of this verse. By the word whistle, Zechariah means what it imports in other passages, -- that it will not be an arduous world for God; for we are wont to measure his works by what our flesh understands. Since then the Jews might have easily raised this objection, -- that their brethren were dispersed through various countries and among many nations, so that the assembling of them was incredible, the Prophet meets this objection and says, that God was able by mere whistling or by a single nod to restore them to their country. God is sometimes said to whistle for the wicked, when he constrains them unwillingly to do him service, and employs them as instruments to execute his hidden purposes; for when great armies daily assemble, it is no doubt through the secret appointment of God. When therefore trumpets sound and drums beat, the Lord whistles from heaven, to lead the reprobate here and there as it pleases him. But in this passage the Prophet simply means, that though God may not have many heralds nor an equipped army to open a way for his people, he will be satisfied with whistling only; for when it should please him, a free passage would be made for captives, though the whole world were to hinder their return. These two words then are to be joined together, I will whistle for them and gather them; as though Zechariah had said, that the nod of God would alone be sufficient, whenever he designed to gather the people. He then adds, For I have redeemed them. Here also I retain the past time, as the verb is in the past tense: for God speaks of redemption already begun, as though he had said, "I have promised that your exile would only be for a time; I have already appeared in part as your Redeemer, and I will not discontinue my work until it be completed." God then no doubt confirms here what I have stated, -- that as he had begun in some measure to redeem his people, a complete redemption was to be expected, though the distressed could hardly believe this. But they ought to have felt assured, that God, as it is said in Psalm 138:1, would not forsake the work of his hands. Hence by the consideration of what had commenced he encourages the Jews here to entertain confidence, so that they might with composed minds look for the end, and doubt not but that the whole people would be saved; for the Lord had already proved himself to be their Redeemer. It is indeed true that this had not been fulfilled as to all the Israelites: but we must ever remember, that gratuitous election so existed as to the whole people, that God had notwithstanding but a small flock, as Paul teaches us. (Romans 11:5.) The Prophet at the same time intimates that Christ would be the head of the Church, and would gather from all parts of the earth the Jews who had been before scattered; and thus the promised restoration is to be extended to all the tribes. It afterwards follows -Zechariah 10:9 9. And I will sow them among the people: and they shall remember me in far countries; and they shall live with their children, and turn again. He continues the same subject, and employs here a most suitable metaphor -- that the dispersion of the people would have a better issue than what anyone then could have conceived, for it would be like sowing. The verb for scattering or sowing is often taken in a bad sense; for when people rested in their country, they ought then to have considered that they were living under God's protection. Dispersion, then, was an evidence of a curse, and it is often so taken by Moses. Now God uses it here in an opposite meaning, as though he had said, that he would at his pleasure turn darkness into light. The meaning then is, that the people had been dispersed through God being angry with them, but that the issue of this dispersion would be joyful; for the Jews would dwell everywhere, and be God's seed, and thus be made to produce abundant fruit. We then see that the meaning is, that God's favor would surpass the wickedness of the people; for those would bear fruit who had been scattered, and scattered because God would no longer exercise care over them, and defend them in the promised land. As God then had so often threatened by Moses that he would scatter the Jews, he now says in another sense, that he would sow them, and for this ends that they might everywhere produce fruit. It was an instance of the wonderful grace of God, that he so ordered his dreadful judgment as to make the dispersion, as it has been said, a sowing of the people; for it hence happened, that the knowledge of celestial truth shone everywhere; and at length when the gospel was proclaimed, a freer access was had to the Gentiles, because Jews were dispersed through all lands. The first receptacles (Hospitia) of the gospel were the synagogues. We see that the apostles everywhere went first to the Jews, and when a few were converted, the door was now opened that more might come, and Gentiles were also added to the Jews. Thus the punishment of exile, which had been inflicted on them, was the means of opening the door for the gospel; and God thus scattered his seed here and there, that it might in due time produce fruit beyond the expectation of all; and this consideration availed not a little to moderate the impatient desires of the people; for the Prophet intimates that this alone ought to have satisfied them -- that their exile would be productive of good, for the Lord would thereby gather much people to himself. Had the Jews been confined within their own borders, the name of the God of Israel would not have been heard of elsewhere; but as there was no part of the East, no part of Asia and of Greece, which had not some Jews -- and they inhabited many cities of Italy -- hence it was that the Apostles found, as we have said, wherever they came, some already prepared to embrace the gospel. He afterwards adds, They shall remember me in distant lands. He shows the manner how the memory of God would be preserved: though the Jews sacrificed not in the temple, though they dwelt not in the holy land, they would yet ever worship the only true God; as then the seed cast on the ground, though it may not appear, and seem even to be wholly lost, being apparently consumed by rottenness, does yet germinate in its season, and produces fruit; so God teaches us, that the memory of his name will occasion this people to fructify in their dispersion. But as God promises this, we hence learn that it is through his singular kindness that we cherish piety in our hearts, when he sharply and severely chastises us. When therefore we cease not to worship God, it is certain that we are kept by his Spirit; for were this in the power of man, this promise would be useless, and even absurd. He says further, They shall live with their sons, and shall return. He again speaks of sons, that the Jews might not make too much haste; for we know that men, having strong desires, hurry on immoderately. That they might not then prescribe time to God, the Prophet reminds them that it ought to have been enough for them that the Lord would quicken them as it were from the dead, together with their children. He however promises them a return, not that they would return to their own country, but that they would be all united by the faith of the gospel. Though then they changed not their place, nor moved a foot from the lands where they sojourned, yet a return to their country would be that gathering which would be made by the truth of the gospel, as it is well known, according to the common mode of speaking adopted by all the Prophets. It follows -Zechariah 10:10

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10. I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them. He confirms the same prediction -- that though the Jews were like broken pieces, they were yet to entertain hope of their return and future restoration, since God was able to gather them from the remotest parts whenever he stretched forth his hand. He then names Egypt and Assyria, that the Jews might know that the redemptions here promised is equally open to them all, however far separated they might be. For though Egypt was not very far from Assyria, yet they who had fled to Egypt were regarded with more dislike than the rest, who had been forcibly driven into exile; for God had pronounced a curse on the flight of those who sought refuge in Egypt. Since then they were hated by the others, and as a hostile discord existed between them, the Prophet says that the gathering of which he speaks would belong to both. He then adds, that such would be the number of men, that there would be no place for them; for so ought these words to be understood, There shall not be found for them; that is, "They will cover the whole land," according to what we have observed elsewhere. It is said in Isaiah, "Secede from me," not that the faithful, when God shall increase his Church, will molest one another, or desire to drive away their brethren; but by this mode of speaking Isaiah means that the Church will be filled with such number of men that they will press on one another. So also now Zechariah says, that the number of people will be so great, that the place will be hardly large enough for so vast a multitude. It follows -Zechariah 10:11 11. And he shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away. The Prophet confirms what he had said respecting the power of God, which is so great that it can easily and without any effort lay prostrate all the mighty forces of the world. As then the impediments which the Jews observed might have subverted their hope, the Prophet here removes them; he reminds the Jews that God's power would be far superior to all the impediments which the world could throw in their way. But the expressions are figurative, and allusions are made to the history of the first redemption. Pass through the sea shall distress. As God formerly gave to his people a passage through the Red Sea, (Exodus 14:21;) so the Prophet now testifies that this power was unchangeable, so that God could easily restore his people, though the sea was to be dried up, and rivers were to be emptied. He says first, Pass shall distress through the sea, that is, spread shall distress, etc., for so the verb vr, ober, is to be taken here. Pass then shall distress through the sea, that is, the Lord will terrify the sea, and so shake it with his power that the waters will obey his command. But he afterwards explains himself in other words, He will smite the waves in the sea. He means that God's command is sufficient to change the order of nature, so that the waters would immediately disappear at his bidding. He then adds, All the depths of the river shall dry up; some read, "shall be ashamed," deriving the verb from vvs, bush; but it comes from yvs, ibesh: and this indeed means sometimes to be ashamed, but it means here to dry up. Others regard it as transitive, "The wind shall dry up the depths." But as to the object of the Prophet, the passive or active sense of the verb is of no moment; for the Prophet no doubt means here, that there would be so much force in the very nod of God as to dry up rivers suddenly, according to what happened to Jordan; which being smitten by the rod of Moses dried up and afforded a passage to the people. He at length speaks clearly, Cast down shall be the pride of Asshur, and the scepter of Egypt shall depart. In the preceding metaphor Zechariah alludes, as I have said, to the first redemption, as it was usual with all the Prophets to remind the people of the former miracles, that they might expect from the Lord in future what their fathers had witnessed. He now however declares, that God would be the Redeemer of his people, though the Assyrians on one side, and the Egyptians on the other, were to attempt to frustrate his purpose; for they could effect nothing by their obstinacy, as God could easily subdue both. He at last adds -Zechariah 10:12 12. And I will strengthen them in the LORD; and they shall walk up and down in his name, says the LORD. Here at length he includes the substance of what we have noticed, that there would be sufficient help in God to raise up and support his people, and to render them victorious over all their enemies. He had already proved this by saying, that God had formerly sufficiently testified by many miracles how much superior he was to the whole world; but he briefly completes the whole of this proof, and shows, that the Jews, provided that they relied on God and expected from him what he had promised, would be sufficiently strong, though the whole power of the world were to rise up against them. He also mentions the name of God, They shall walk, he says, in his name, that is, under his auspices. In short, there is here an implied contrast between the name of God and the wealth and the forces of their enemies, which might have filled the minds of the faithful with fear, and cast them down. Hence the Prophet bids the Jews to give the glory to God, and not to doubt but that they would be victorious, whatever hindrance the world might throw in their way. And by this word walk, he means a continued course of life, as though he had said, that the people indeed had returned from exile, that is, in part; but that more of them were to be expected, for the Lord had not only been a leader in their return, but that he would be also their perpetual guardian, and defend them to the end. Prayer Grant, Almighty God, that as we are constrained continually to groan under the burden of our sins, and the captivity in which we are held justly exposes us to continual trembling and sorrow, -- O grant, that the deliverance, already begun, may inspire us with the hope, so as to expect more from you than what we can see with our eyes; and may we continually call on you until you complete what you have begun, and put to flight both Satan and our sins, so that being in true and full liberty devoted to you, we may be partakers of that power which has already appeared in our head, until having at length passed through all our contests, we may reach that blessed rest, where we shall enjoy the fruit of our victory in Christ our Lord -- Amen Chapter 11 Lecture One Hundred and Fifty-seventh Zechariah 11:1-3 1. Open your doors, O Lebanon, that the fire may devour your cedars. 2. Howl, fir tree; for the cedar is fallen; because the mighty are spoiled: howl, O ye oaks of Bashan; for the forest of the vintage is come down. 3. There is a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring of young lions; for the pride of Jordan is spoiled. This Chapter contains severe threatenings, by which God designed in time to warn the Jews, that if there was any hope of repentance, they might be restored by fear to the right way, and that others, the wicked and the reprobate, might be rendered inexcusable, and also that the faithful might fortify themselves against the strong temptation to despond on seeing so dreadful a calamity awaiting that nation. This prophecy does not indeed seem consistent with the preceding prophecies; for the Prophet has been hitherto not only encouraging the people to entertain hope, but has also declared that their condition would be so happy that nothing would be wanting to render them really blessed: but now he denounces ruin, and begins with reprobation; for he says, that God had been long the shepherd of that nation, but that now he renounced all care of them; for being wearied he would no longer bear with that perverse wickedness, which he had found in them all. These things seem to be inconsistent: but we may observe, that it was needful in the first place to set before the Jews the benefits of God, that they might with more alacrity proceed with the work of building the temple, and know that their labor would not be in vain; and now it was necessary to change the strain, lest hypocrites, vainly confiding in these promises, should become hardened, as it is commonly the case; and also, lest the faithful should not entertain due fear, and thus go heedlessly before God; for nothing is more ruinous than security, inasmuch as when a license is taken to sin, God's judgment impends over us. We hence see how useful and reasonable was this warnings of the Prophet, as he made the Jews to understand, that God would not be propitious to his people without punishing their wickedness and obstinacy. In order to render his prophecy impressive, Zechariah addresses Libanon; as though he was God's herald, he bids it to open its gates, for the whole wood was now given up to the fire. Had he spoken without a figure, his denunciation would not have had so much force: he therefore denounces near ruin on Lebanon and on other places. Almost all think that by Lebanon is to be understood the temple, because it was built with timber from that mountain; but this view seems to me frigid, though it is approved by the common consent of interpreters.

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For why should we think the temple to be metaphorically called Lebanon rather than Bashan? And they think so such thing of Bashan, though there is equally the same reason. I therefore regard it simply as the Mount Lebanon; and I shall merely refer to what Joseph us declares, that the temple was opened before the city was destroyed by Titus. But though that history may be true, and it seems to me probable, it does not hence follow that this prophecy was then fulfilled, according to what is said of Rabbi Jonathan, who then exclaimed, "Lo! the prophecy of Zechariah; for he foretold that the temple would be burnt, and that the gates would be previously opened." These things seem plausible, and at the first view gain our approbation. But I think that we must understand something more solid, and less refined: for I doubt not but that the Prophet denounces complete ruin on Mount Lebanon, and on Bashan and other places. But why does he bid Lebanon to open its gates? The reason is given, for shortly after he calls it a fortified forest, which was yet without walls and gates. Lebanon, we know, was nigh to Jerusalem, though far enough to be free from any hostile attack. As then the place was by nature sufficiently safe from being assailed, the Prophet speaks, as though Lebanon was surrounded by fortresses; for it was not exposed to the attacks of enemies. The meaning is, -- that though on account of its situation the Jews thought that Lebanon was not exposed to any evils, yet the wantonness of enemies would lead them even there. We have already said why the Prophet bids Lebanon to open its gates, even because he puts on the character of a herald, who threatens and declares, that God's extreme vengeance was already nigh at hand. He then adds, Howl thou, fir-tree, for the cedar has fallen. No doubt the Prophet by naming Lebanon, mentioning a part for the whole, meant the whole of Judea: and it appears evident from the context that the most remarkable places are here mentioned; but yet the Prophet's design was to show, that God would punish the whole people, so as not to spare Jerusalem or any other place. And then by the fir-trees and cedars he meant whatever then excelled in Judea or in other places; and for this reason he compares them to the cedars of Lebanon, as though he had said, "There is no reason for the fir-trees to regard themselves as beyond the reach of danger; for if he spares not the cedars what will become of the fir-trees, which possess no such stateliness and grandeur?" We now then perceive the Prophet's meaning as to the trees: but he includes, as I have said, under one kind, whatever was valuable in Judea; and this we learn more clearly from what follows: for he adds, Fallen have, or laid waste have been, the strong. Some read in the neuter gender, "Laid waste have been splendid things;" but I am inclined to regard persons as intended. The Prophet then now simply declares, that the vengeance of God was nigh all the great ones, whom dignity sheltered, so that they thought themselves in no danger. And for the same purpose he adds, Howl, ye oaks of Bashan. He joins, as we see, Bashan to Lebanon; there is then no reason for allegorising only one of the words, when they are both connected. And he says, For fallen has the fortified forest. Either this may be applied to Lebanon, or the Prophet may be viewed as saying in general, that there was no place so difficult of access, which would not be penetrated into, when the Lord should give liberty to enemies to destroy all things. Though then the density of trees protected these mountains, yet the Prophet says that nothing would obstruct God's vengeance from penetrating into the inmost recesses of strongholds. He then adds, The voice of the howling of shepherds; for their excellency, or their courage, is laid waste. Here he has 'dr, ader, and before 'dyrym, adirim, in the masculine gender. We see then that the Prophet confirms the same thing in other words, "Howl now," he says, "shall the shepherds." He intimates that the beginning of this dreadful judgment would be with the chief men, as they were especially the cause of the public ruin. He then says, that the dignity of the great was now approaching its fall, and hence he bids them to howl. He does not in these words exhort them to repentance, but follows the same strain of doctrine. By God's command he here declares, that the shepherds who took pride in their power, could not escape the judgment which they had deserved: and as this is a mode of speaking usually adopted by the Prophets, I shall no longer dwell on the subject. He afterwards adds, The voice of the roaring of lions. He no doubt gives here the name of lions, by way of metaphor, to those who cruelly exercised their power over the people. But he also alludes to the banks of Jordan, where there were lions, as it is well known. Since then lions were found along the whole course of Jordan, as it is evident from many passages, he compares shepherds to lions, even the governors who had abused their authority by exercising tyranny over the people: Fallen then has the pride or the excellency of Jordan. In short, it is now sufficiently evident, that the Prophet threatens final destruction both to the kingdom of Judah and to the kingdom of Israel. Both kingdoms were indeed then abolished; but I speak of the countries themselves. The meaning is -- that neither Judea nor the land of the ten tribes would be free from God's vengeance. He afterwards adds: Zechariah 11:4-6 4. Thus says the LORD my God; Feed the flock of the slaughter; 5. Whose possessors slay them, and hold themselves not guilty: and they that sell them say, Blessed be the LORD; for I am rich: and their own shepherds pity them not. 6. For I will no more pity the inhabitants of the land, saith the LORD: but, lo, I will deliver the men every one into his neighbour's hand, and into the hand of his king: and they shall smite the land, and out of their hand I will not deliver them. Here is given a reason why God purposed to deal so severely with his people -- even because their obstinacy deserved no pardon. As then in the beginning of the chapter the Prophet threatened ruin to the Jews, so now he reminds them that their punishment was nigh, and that they could not be more gently treated, because their wickedness was wholly incurable. We now perceive the design of the Prophet; but he charges the Jews especially with ingratitude, because they responded so basely and shamefully to the singular benefits of God. He says first, that he was bidden to feed the flock destined to the slaughter. Now the Prophet does not here relate simply what command he had received from God, but teaches us in general that God had ever performed the office of a good and faithful shepherd towards the Jews. The Prophet then assumes the character of all the shepherds, as though he had said, "There is no reason why this people should plead their ignorance, or attempt to disguise their own fault by other names and various pretenses; for God has ever offered them a shepherd, and sent also ministers to guide and rule them: it is not to be ascribed to God that this people has not enjoyed prosperity and happiness." There is now no need of spending much labor about this verse, as interpreters have done who confine what is here said to Christ alone, as one who had received this office from the Father; for we shall see from the passage itself that the Prophet's words are by them forcibly wrested from their meaning. Let it then be borne in mind, that his special object is to show -- that God had ever been ready to rule this people, so that he could not have been accused by them of not having done what could have been possibly looked for or expected from a good shepherd. If any one objects and says, that this could have been said in other words, the plain answer is -- that God's perpetual care in his government had been fully shown; for he had not only himself performed the duties and office of a shepherd, but had also at all times set over them ministers, who performed faithfully their work. Since God then had so constantly and sedulously watched over the safety of the people, we see that their ingratitude was wholly proved. And by calling it the flock of slaughter, a reference is made to the time of the Prophet; for the Jews were then as though they had been snatched from the jaws of wolves, having been delivered from exile. They were then as dead sheep, whom the Lord had rescued; and we also know to how many troubles and dangers they had been constantly exposed. And hence appeared more clearly the goodness of God; for he was pleased nevertheless to exercise care over his flock. Then the Prophet enlarges here on God's favor, because he had not despised his sheep though given up to the slaughter. The words might indeed be extended farther, as though the Prophet referred to what had already taken place, and they might thus be applied to many ages; but it seems to me more probable, that he mentions here what belonged to that age. Zechariah then teaches us why God was constrained to adopt extreme severity, even because he had tried all things that might have healed the people, and yet lost all his labor: when their wickedness became wholly incurable, despair as it were at length constrained God to exercise the severity mentioned here. This is, as I think, the meaning of the Prophet. He afterwards adds another circumstance, which shows still further the wonderful and ineffable goodness of God, -- that he had been a shepherd of a flock, which had not only been harassed by wolves and robbers, but also by its own shepherds. In short, the import of the whole is, -- that though wolves and robbers had ranged with great barbarity among the people, yet God had always been their shepherd. He then enlarges on the subject and says, that they who possessed them had killed them, so that they spared not. By these words the Prophet shows that the safety of the people had been deemed as nothing by their very leaders: they could not then by any excellence of their own have induced God to show so much kindness to them. But these words ought to be attentively noticed, -- that when the flock was slain, the executioners or butchers themselves had no mercy, for they thought it was a spoil justly due to them. We see how God extols here his own goodness; for he had condescended to defend and rule and feed that people, who were not only despised in the world, but counted as nothing, and the slaughtering of them deemed a lawful prey: they sin not, he says, that is, they are not conscious of exercising any cruelty, -Why? Because they thought that they justly enriched themselves, while they were plundering so wretched a flock. The more base, then, and inexcusable was the ingratitude of the people, when after having been so kindly received and so gently nourished by God, they yet rejected all his favors and suffered not themselves to be governed by his hand. And it is material to observe here, that these contrasts tend greatly to exaggerate the sins of men, and ought to be considered, that God's severity

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may not be blamed; for we know that many complain when God executes his judgments: they would measure all punishments by their own ideas, and subject God to their own will. In order therefore to check such complaints, the Prophet says, that though the flock was most contemptible, it had not yet been despised by God, but that he undertook the care of it. The shepherds and masters said, Blessed be Jehovah. We are wont to give thanks to God when we really believe that the blessings we have come from him. The robber who kills an innocent man will not say, "Blessed be God;" for he on the contrary tries to extinguish every remembrance of God, because he has wounded his own conscience. The same may be also said of thieves. Hypocrites often profess the name of God; and they whose trade is cheating ever make a speech of this kind, "By God's grace I have gained so much this year;" that is, after having acquired the property of others by deceit, cheating, and plunder, they give thanks to God! and at the same time they flatter themselves by self-deception, as though all were a lawful prey; for, forsooth! they are not proved guilty before a human tribunal. Now the Prophet here adopts this common mode of speaking, by which men, not conscious of doing wrong, usually testify that their gain is just and lawful. He then adds, And he who fed then has not spared them. The meaning is, that the people, according to the opinions commonly entertained, were not worthy of mercy and kindness. Hence, as I have said, the wonderful goodness of God shines forth more clearly; for he condescended to take the care of a flock that was wholly despised. Then he says, I will not spare the inhabitants of the land; behold I will deliver, etc. To some it appears that there is here a reason given; for the Jews would have never been thus stripped, had not God been angry with them; as though he had said, that God's vengeance was just, inasmuch as they were thus exposed to such atrocious wrongs. But according to my judgment God simply confirms what we have stated, -- that his future vengeance on the Jews would be most just, because he had in feeding them so carefully labored wholly in vain. For though the Prophet has not as yet expressed what we shall hereafter see respecting their ingratitude, he yet does not break off his discourse without reason, for indignation has ever some warmth in it; he then in the middle of his argument exclaims here, I will not spare; for God had spared the Jews, when yet all men exercised cruelty towards them with impunity; and when they were contemptible in the sight of all, he still had regarded their safety. As then they had been so ungrateful for so many acts of kindness, ought not God to have been angry with them? This is then the reason why the Prophet introduces here in God's name this threatening, Surely I will not spare them; that is, "I have hitherto deferred my vengeance, and have surpassed all men in kindness and mercy; but I have misplaced my goodness, and now there is no reason why I should longer suspend my judgment." I will spare then no longer the inhabitants of this land I will give, or deliver, he says, every man into the hand of his friend; as though he had said, "They are no longer sheep, for they will not bear to be ruled by my hand, though they have found me to be the best of shepherds. They shall now tear and devour one another; and thus a horrible dispersion will follow." Now the Jews ought to have dreaded nothing so much, as to be given up to destroy themselves by mutual slaughter, and thus to rage cruelly against one another and to perish without any external enemy: but yet God declares that this would be the case, and for this reason, because he could not succeed with them, though willing to feed them as his sheep and ready to perform the office of shepherd in ruling them. He concludes by saying, They shall smite the land, and I will not deliver from their hand. He intimates in the last place that ruin without any remedy was nigh; for he alone was the only deliverer of the people; but now he testifies that their safety would not be the object of his care; for should he see them perishing a hundred times, he would not be moved with pity, nor turn to bring them help, inasmuch as they had precluded all compassion. It now follows -Zechariah 11:7 7. And I will feed the flock of slaughter, even you, O poor of the flock. And I took unto me two staves; the one I called Beauty, and the other I called Bands; and I fed the flock. He resumes here the thread of the discourse, which he had shortly before broken off; for he sets forth what had not yet been sufficiently expressed -- that the ingratitude of the people, with which obstinacy was especially united, deserved entire ruin, and that now there was no hope of pardon; for the paternal care of God had been most basely and most shamefully repudiated, as well as the kind favor which he had manifested to the people. God then complains that he fed the flock. Some apply this to Zechariah; but, as I have said, God relates the acts of kindness which he had uniformly showed to the people, until they became wholly unworthy of his favor. Let us however remember that the Prophet speaks of the remnant; for he does not here recount the benefits of God in ancient times, but describes the state of the people after their return from their exile in Babylon. God seemed before to have committed this office to Zechariah -to feed them; but as I have already said, the design of that was no other than to make it evident that the whole fault was in the people; for they had thrust from them the kindness of God, and in a manner carried on war frowardly with God, so as to prevent any access for his favor. There is therefore here an expostulation in God's name. I have fed, he says, the flock of slaughter, even the poor of the flock. Some render lkn, on account of; but it may be taken in an explanatory sense: or we may give this rendering -- "therefore the poor," or, especially the poor. With regard to the meaning, God here intimates that he had manifested his care for the whole people, for he had hoped that there were a few sheep yet remaining worthy of having mercy shown to them. As then some poor sheep might have been found among the impure flock, God says, that having this hope, he did not deem it grievous or burdensome to undertake the office of a shepherd in ruling the people. I have then fed the flock of slaughter, even for this reason, he says, because there were some miserable sheep among them: I was therefore unwilling to forsake them, and preferred to try all means rather than to cast away even one little sheep, provided a single one were found in the whole flock. He says that he took two rods, that he called one nm, nom, "Beauty," and that he called the other chvlym, chebelim, "Cords," rendered "destroyers" by those who adhere to the Hebrew points; but as chvl, both in the singular and plural, has the meaning of a rope or cord, the Prophet, I have no doubt, means by chvlym, chebelim, ropes or bindings. Grammar, indeed, does not allow this; but Zechariah did not set down the points, for they were not then in use. I indeed know with how much care the old scribes contrived the points, when the language had already ceased to be in common use. They then who neglect, or wholly reject the points, are certainly void of all judgment and reason; but yet some discrimination ought to be exercised; for if we read here "destroyers," there is no meaning; if we read "cords," there is no letter changed, but only two points are altered. As then the subject itself necessarily demands this meaning, I wonder that interpreters suffer themselves to be servilely constrained, so as not to regard the design of the Prophet. The Prophet then says, that he had taken two rods, that he might devote himself in a manner not common to the office of a shepherd. Shepherds were satisfied with one crook; for by rods he means here the crook used by shepherds. As then every shepherd carried his own crook, the Prophet says here that he was furnished with two crooks, or pastoral staffs, because the Lord surpassed all men in his solicitude in the office of ruling his people. But the remainder I must defer until tomorrow. Prayer Grant, Almighty God, that as you have hitherto so kindly showed yourself to be our Shepherd, and even our Father, and has carefully provided for our safety, -- O grant, that we may not by our ingratitude deprive ourselves of your favors, so as to provoke thy extreme vengeance, but on the contrary suffer ourselves to be gently ruled by you, and render you due obedience: and as your only-begotten Son has been by you set over us as our only true Shepherd, may we hear his voice, and willingly obey him, so that we may be able to triumph with you Prophet, that your staff is sufficient for us, so as to enable us to walk without fear through the valley of the shadow of death, until we shall at length reach that blessed and eternal rest, which has been obtained for us by the blood of your only Son. -- Amen. Lecture One Hundred and Fifty-eighth We said yesterday that the word chvlym, chebelim, the name given by Zechariah to the second rod, could not be rendered "destroyers," as all the Hebrews do; for God teaches us that he had fully and faithfully discharged the duties of a shepherd, so that the people perished through their own fault; and since God undertook the office of a shepherd, it could not have been said that he took a staff to destroy them: and there is also no doubt but that he connects this word with the other, nm, nom, "beauty." And he says in the last place, that this rod called chvlym, chebelim, was broken, in order to show that the brotherhood between Judah and Israel was come to an end. Now what affinity can there be between destroying and uniting? It is then clear that the word chvlym, chebelim, is to be taken here for ropes, or cords. Let us now see why the Prophet calls one "Beauty," and the other "Ropes." Some think that the law of nature is designated by nm, nom, and by chvlym, chebelim, the law of Moses, and those who render the word "Lines," such as Jerome, who gives here the right version, think that as the law was a hard yoke on the ancients, the rod was so called because it bound them fast. Others, as Jerome also does, refer to this passage of Moses, "When the Lord cast his line, he chose a place for Israel, and when the Highest divided the nations," etc. They then think that a line is taken for an inheritance. But the first interpretation is too remote and distorted; with regard to the second, as the Prophet puts the word in the plural number, it cannot be suitably taken for an inheritance, and, as we said yesterday, the following clause shows that the idea of union is included in it.

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The meaning of the Prophet then is, that God had so performed his office of a shepherd towards his people, as to rule them in the best manner; this I understand by the word nm, nom, beauty, for nothing could have been more perfect in beauty than the government which God had exercised over the Israelites; and hence he compares here his pastoral staff to beauty, as though he had said, "The order of things was so arranged that nothing could be imagined better." He then mentions unity or concord, and it was the highest favor that God gathered again the scattered Israelites so as to make them one body. It is indeed true, that few of the kingdom of Israel had returned to their own country, but it is yet evident that the remnant was not only from the tribe of Judah, from the half tribe of Benjamin, and from the Levites, but that there were others mingled with them. It was therefore a most appropriate representation, that not only a most beautiful order was established by God, but that was also added a brotherly concord, so that the children of Abraham were joined together in one spirit and in one soul. Since then they had so good a shepherd, the baser and less excusable was their ingratitude in shaking off his yoke, and in not suffering themselves to be ruled by his staff. We now then see what the words of the Prophet mean, when he introduces God as furnished with two rods, even beauty and gathering. He then repeats what he had said before, I have fed, he says, the sheep, intimating, that it was not owing to him that he should not continue to rule them. It now follows -Zechariah 11:8 8. Three shepherds also I cut off in one month; and my soul loathed them, and their soul also abhorred me. At the beginning of the verse the Prophet continues the same subject, that God spared no pains in ruling the people, but patiently bore with many grievances; for it is the duty of every good and careful husband man to inspect often his flock, and to change his shepherd, when he finds him idle and inattentive to his duties. God then shows that he had exercised the greatest vigilance, for in one month he had rejected three shepherds, that is, he had within a short space of time often made choice of new shepherds, and substituted them for others, for one month is to be taken here for a short time, and the three shepherds signify many, indefinitely. When a husband man neglects his own flock, he may be deceived all the year round, should he meet with a thief or an inactive and worthless man. Since then God says, that he had changed his shepherds often in one month, he intimates what I have already said, that he took the greatest care of his flock, for he loved it, and omitted nothing necessary to defend it. And this circumstance especially aggravated the sin of the Jews, for they did not respond to so great a care on God's part; no, not when they saw that he watched night and day for their safety. Now the latter part of the verse is a complaint, for God begins to set forth how base had been the wickedness and ingratitude of the people, With weariness, he says, has my soul been affected by them, and their soul has hated me. He speaks not now of the shepherds, and they are mistaken who so read the passage, as though God had repudiated the shepherds, because his soul was wearied with them: on the contrary, he turns his discourse to the whole people, and begins to show how wicked they had been, who having been favored with so many benefits, could not yet endure the best of shepherds. Hence he says, that his soul had been straitened by them, for he found no room made for his favors. Paul also, treating on this subject, expostulates with the Corinthians, and says, that he was ready to pour forth his heart and to open widely his mouth, but they themselves were straitened, and he felt himself these straitenings in his own heart. (2 Corinthians 6:11.) So also God complains here and says, that he was straitened by the Jews; for he found that his blessings were not rightly received, but as it were hindered, so great was the wickedness of the people. He expresses more clearly at the end that he was despised by them, They also have hated me. Now it was a contempt in no way excusable, when the Jews would not acknowledge how kindly and bountifully God had treated them. We now perceive the Prophet's design: after having related how kindly God had condescended to rule the people, he now says that this labor had produced no fruit, for the door for God's favors had been closed up. It afterwards followsZechariah 11:9 9. Then said I, I will not feed you: that which is dying, let it die; and that which is to be cut off, let it be cut off; and let the rest eat every one the flesh of another. God now declares what had been briefly mentioned before, -- that his judgment could not be deemed cruel, for the people had been extremely wicked, and their wickedness deserved extreme punishment. It seems indeed to be a simple narrative; but God here defends his own cause, for he had tried all means in ruling the people, before he had recoursed to extreme rigor. Who indeed could now murmur against God? For he had been ever ready to undertake the office of a shepherd, and had so humbled himself as to take care of that people as his own flock, and had, in short, omitted no kind of attention; and yet he had been despised by that people, and even treated with derision. It was therefore an extreme indignity when they hated God, who had yet dealt with them with so much kindness. We hence see that God's judgment is here vindicated from every calumny; for the wickedness of the people was altogether inexcusable before God had renounced his care of them. I said: the time must be noticed, for he intimates that he had not been too hasty in taking vengeance; but that as there was no longer any remedy, he had been constrained, as it were by necessity, to give up his office of a shepherd. I said then, I will not feed you; what is to die, let it die; what is to be cut off, let it be cut off. He here resigns his office of a shepherd, and intimates that he was innocent and free from all blame, whatever might happen. A shepherd is set over a flock for this purpose, -- that he may defend it, even every sheep, both against the depredations of robbers, and the rapacity of wolves: but when he gives up his office, he is exempt from all blame, though afterwards the flock may be stolen or devoured by wolves and wild beasts. God then here openly declares, that it was not to be imputed to him, if the Jews perished a hundred times, for they refused to be ruled by him, and thus he was freed from the pastoral charge. What then is to perish, let it perish; that is, "Since they are not healable, and allow no remedy to be applied to their evils, I leave them; they shall find out what it is to be without a good shepherd." We now see more clearly what I before stated, -- that the wickedness and ingratitude of the people are here reproved, because they had rejected God, who was ready to be their shepherd, -- and that the cause of the ruin which was nigh at hand, was in the Jews themselves, though they anxiously tried, but in vain, to transfer it to another. He concludes with these words, And those which remain, even those who shall escape external attacks, let them eat one another, since they are not now sheep, but savage wild beasts. And this we know has been fulfilled; for the Jews at length perished through mutual discords, and no one spared his own brother; nay, the nearer the relationship, the more cruelly each raged against the other. Hence God's judgment, denounced by the Prophet, then appeared most openly, when the Jews perished through intestine broils and even slaughters. It then follows: Zechariah 11:10, 11 10. And I took my staff, even Beauty, and cut it asunder, that I might break my covenant which I had made with all the people. 11. And it was broken in that day: and so the poor of the flock that waited upon me knew that it was the word of the LORD. He confirms the same truth, but a metaphor is introduced: for he says, that when he freed himself from the office of a shepherd, he broke the two rods, even Beauty and Gathering. He speaks of the first staff, because things were in a confusion in Judea, before the people were wholly cut off; for the dispersion did not immediately take place, so that there was no sort of social state among the Jews; but social order was so deranged, that it was sufficiently evident that they were not ruled by God. By degrees the purity of doctrine was corrupted, and a flood of errors crept in; superstition gained great strength. When things were in this state of confusion, the pastoral staff was broken, which is called, Beauty. This verse then contains no more than an explanation of the last: and hence also he says, That broken might be the covenant which I had made, that is, that it might be now quite evident that this people are not ruled by my hand and authority. Some interpreters extend to the whole world what is here said of nations, and think that the same thing is meant by Zechariah as that which is said in Hosea 2:1, -that the Lord made a covenant with the beasts of the earth and the birds of heaven, that no harm should happen to his people; but the comparison is not suitable. It is then probable, that God here speaks only of the posterity of Abraham; nor is it to be wondered at that they are called nations, for even so Moses says, "Nations from thee shall be born," (Genesis 17:6.) and this was done for the purpose of setting forth the greatness of God's favor; for the ten tribes were as so many nations among whom God reigned. It seemed incredible, that from one man, not only a numerous family, but many nations should proceed. The real meaning then seems to be, that God testified that he would no longer be the leader of that people; for when order was trodden under foot, the covenant of God was made void. Why indeed was that covenant continued, and what was its design, except to keep things aright, in a fit and suitable condition? Thus in the church, God regards order, so that nothing should be done rashly, according to every man's humor. This then was the beginning of that dispersion, which at length followed when the people had fallen off from the order which God had appointed. He concludes by saying, that in that day the covenant was broken. By which words he intimates that it was not by chance that the law was destroyed, and that the Jews departed from the just government of God, but that it was through the dreadful vengeance of God. In that day then: this is emphatical, as though the Prophet had said, "It ought not to be ascribed to chance that things have changed for the worse, for God has thus executed his judgment, after having with extreme patience borne with the

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wickedness of the people." And hence he adds, that the poor of the flock saw that this was the word of Jehovah. Here the Prophet briefly points out two things -- that this was not commonly known as God's judgment, but that almost all with closed eyes overlooked what had happened; for the world contracts as it were hardness, and becomes wilfully obdurate under the scourges of God. All cry out that they are miserable, but no one regards the hand of the striker, as it is said elsewhere. (Isaiah 9:13.) So also Zechariah charges here the Jews with stupidity; for though the greater part saw all things in confusion, yet they did not consider, but regarded almost as nothing the dreadful judgment of God. It must then be that men are extremely refractory, when they perceive not that they are chastised by God; yet the Prophet charges the Jews with this sottishness; for they regarded not this as the word of Jehovah, they did not believe that this was God's hand. But he says further, that the poor of the flock perceived this: and thus he shows, that while the body of the people followed the way to ruin, a few derived benefit from God's scourges; and thus it never happens, that God chastises without some advantage. Though then the reprobate obstinately resist God, and hesitate not to tread under foot his judgments, and as far as they can, render them void, there are yet some few who receive benefit and acknowledge God's hand so as to humble themselves and repent. The Prophet, then, after having complained that the chief men, even those who were in honor and in wealth among the Jews, heedlessly despised God's dreadful judgment, makes this addition, that there were a few very poor and humble men, who regarded this judgment as not having come by chance, but through God, who became a just avenger, because his favor had been wantonly despised: The poor then of the flock knew this to be the word of Jehovah As this happened in the time of the Prophet, it is no wonder that at this day, even when God thunders from heaven and makes known his judgments by manifest proofs, the world should yet rush headlong into perdition, and become as it were stupefied in their calamities. In the meantime we ought to strive to connect ourselves with the miserable poor, who are deemed as the offscourings of the world, and so attentively to consider God's vengeance, that we may seriously fear and not provoke his extreme judgments, and thus perish with the wicked. We must observe also the expression which Zechariah introduced before the last words, Who attend to me. He mentions it as a singular and a rare thing, that even a few deigned to consider the works of God. The chief wisdom of men, we know, is attentively to consider the hand of God; but almost all seem to be immersed in a state of stupor: when the Lord smites them, they stand as it were amazed, and never, as we have already said, regard the hand of the smiter; and when the Lord freely and kindly cherishes them, they exult in their own wantonness. Thus under every kind of treatment, they are untractable; for they attend not to God, but close their eyes, harden their hearts, and covet themselves with many veils; in short, we find the blindness of the world ever connected with perverseness, so that they in vain pretend ignorance, for they attend not to God, but on the contrary turn their backs on him and darken the clear light by their wickedness. We now then see why this sentence is introduced, that the poor of the flock understand, because they apply their minds and devote their attention for the purpose of considering the works of God. It hence follows that the bulls, who with their horns fearlessly assail God, and that he-goats, who by their stench fill the air, continue in their brutishness, and derive no benefit from God's judgments, because they are wilfully and through their own wickedness wholly blind. It follows Zechariah 11:12, 13 12. And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. 13. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. God now adds another crime, by which he discovers the wickedness of the people; for they estimated all the labor he had bestowed at a cry insignificant price. He had before complained of ingratitude; but more fully detected was the iniquity and baseness of the people, when they thus regarded as of no value the inestimable favor of God towards them. What the Prophet then says now is -- that God at last tried them so as to know whether his benefits were of any account among the Jews, and that it had been fully found out, that all the labor and toil employed in their behalf, had been ill-spent and wholly lost. That Zechariah now speaks in his own person, and then introduces God as the speaker, makes no difference, as we said yesterday, as to the main subject; for his object is to set forth how shamefully the Jews had abused the favor of God, and how unjustly they had despised it. And yet he speaks as God's minister; for God not only governed that people himself, but also endued with the power of his Spirit many ministers, who undertook the office of shepherds. He then says, that he came (and what is said properly belongs to God) to the people and demanded a reward, Give me, he says, a reward; if not, forbear. He expresses here the highest indignation, as though one upbraided the wickedness and ingratitude of his neighbor and said, "Own my kindness, if you please; if not, let it perish: I care not; I see that you are wholly worthless and altogether unworthy of being so liberally treated: I therefore make no account of thy compensations; but at the same time it behaves thee to consider how much thou art indebted to me." So now does God in high displeasure speak here: "Give me at least a reward, that I may not have served you for nothing: you have misused my labor, I have borne with many wrongs and annoyances in ruling you; what is to be the compensation for my solicitude and care? I indeed make no account of a reward, for I am not a mercenary." He then adds, that they gave him thirty silverings. He mentions this no doubt as a mean price, intimating, that they wished by such a small sum to compensate for the many and inestimable favors of God; as when one hires a swineherd or a clown, he gives a paltry sum as his wages; so the Jews, as the Prophet says, acted towards God. At the same time by the mean price, a suitable reward only to a clown, he means those frivolous things by which the Jews thought to satisfy God: for we know how diligent they were in performing their ceremonies, as though indeed these were a compensation that was of any value with God! He requires integrity of heart, and he gives himself to us, that he may in return have us as his own. This then was the price of labor which the Lord had deserved. It would have been a suitable reward had the Jews devoted themselves wholly to him in obedience to his word. But what did they do? They sedulously performed ceremonies and other frivolous things. This then was a sordid reward, as though they sought to put him off with the reward of a swineherd. Hence he adds, Jehovah said to me, throw it to the potter. "This truly is my reward! Cast it to the potter, that he may get some bricks or coverings to repair the temple; if there are any parts of the temple dilapidated, let the potter get thereby some bricks, or let any humble artisan have such a price for himself." But he afterwards speaks ironically when he says, the magnificence and the glory of the price at which he had been estimated! "This is, forsooth! the magnificence of my price, though I had endured many toils! They now deal with me as with some mean swineherd, though I was their Lord and Shepherd: since then they seek thus craftily to satisfy me, and reproachfully offer me a paltry reward, and as it were degrade my glory and spit in my face, Cast, cast it, he says, to the potter;" that is, let them repair the temple, in which they delight so much as if they were in heaven: for the temple is their idol; but God will be never nigh them while they act thus hypocritically with him. "Let them then repair the breaches of the temple and pay the price to the potter, for I will not suffer a price so unworthy of my majesty to be obtruded so disgracefully on me." We now then apprehend the meaning of the Prophet: and first we must bear in mind what I have stated, that here is described how irreclaimable had been the wickedness of the people: though rejected by God, when he had broken his rod, they yet esteemed as nothing the favors which they had experienced. How so? Because they thought that they performed an abundant service to God, when they worshipped him by external frivolities; for ceremonies without a real sense of religion are frivolous puerilities in God's presence. What then the Prophet now urges is, that the Jews wilfully buried God's benefits, by which he had nevertheless so bound them to himself that they could not be released. And to the same purpose is what follows, Cast it to the potter: for he testifies that the price was of no value, nay, that he abominated such a reward as men paid hint when they dealt with him in such a reproachful manner; for as he says in Isaiah, it was a weariness to him, "I am disgusted with your festal days; why do you daily tread the pavement of my temple?" (Isaiah 1:12,13) and again he says, "He who slays an ox is the same as he who kills a man." (Isaiah 66:3.) God in these places shows, as here by Zechariah, that these sacrifices which ungodly men and hypocrites offer to him, without a right feeling of religion, are the greatest abominations to him, -- why? Because it is the highest indignity which the wicked call offer, which is as it were to spit in his face, when they compare him to a potter or a swineherd, and think nothing of the reward which he deserves, and that is, to consecrate and really to devote themselves wholly to him without any dissimulation. When therefore men trifle with God and think that he is delighted with frivolous puerilities, they compare him, as I have said, to a swineherd, or to some low or common workman; and this is an indignity which he cannot bear, and for which he manifests hero by his Prophet his high displeasure. Prayer Grant, Almighty God, that as you do not cease, though provoked by our many sins, to discharge the office of a good and most faithful shepherd, and as you continues in various ways to testify that Christ watches over us as one who has undertaken the care of our safety, -- O grant, that we may be touched with the feeling of true repentance, and so profit under thy scourges, that by considering your judgments, we may be really humbled under and mighty hand, and so submit to thee, that finding

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us teachable and obedient, you may continue to rule us to the end, until after having been protected from all harms by the pastoral staff of your only-begotten Son, we shall at length reach that blessed rest, which has been procured for us by his blood. -- Amen. Lecture One Hundred and Fifty-ninth Zechariah 11:14 14. Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel. There is here set before us the extreme vengeance of God in scattering his people, so that there would be no longer any union between the children of Abraham. We have seen that the Prophet took two staves or crooks to execute the office of a shepherd in ruling the people. The first staff he said was Beauty, because God had omitted nothing necessary to produce the best order of things. Now when this blessed mode of ruling was trodden under foot, then soon after followed the scattering of the people: and this is the reason why the Prophet says, that he broke the other rod, or his crook. We then see that this people by their ingratitude at length justly deserved to be left without any regular form of government, and also without any union. As to the word chvlym, chebelim, we have before said that what the Rabbis teach us, that it means "destroyers," does not comport with the passage. But why should Zechariah say here that the rod was broken, that there should be no more union or fraternity between the kingdom of Judah and the ten tribes? We have already said, that this word by changing the points may have the meaning which has been mentioned; for chvl, chebel, signifies a rope or binding. We must also bear in mind, that this is an instance of "last first" (husteron proteron;) for he told us before that God, bidding adieu to the people, demanded his reward; this then ought to have been first mentioned: but this inversion of order is common in Hebrew. This verse then we are to read, as though it was placed before the last mission, by which God laid aside the office of a shepherd. I will come now to the passage in Matthew; for after having told us that the thirty pieces of silver were cast away by Judah, and that by them the Potter's Field was bought, he adds, that this prediction of the Prophet was fulfilled. He does not indeed repeat the same words, but it is quite clear, that this passage was quoted, "They gave," he says, "the thirty silvering, the price of the valued, whom they of the children of Israel have valued." (Matthew 27:9.) In substance then there is no doubt an agreement between the words of Matthew and those of the Prophet. But we must hold this principle, -- that Christ was the true Jehovah from the beginning. As then the Son of God is the same in essence with the Father, and is with him the only true God, it is no wonder that what the Prophet figuratively expressed as having been done under the law by the ancient people, has been done to him literally in his own person: for as they had given to God thirty pieces of silver, a sordid price, as his just reward, so he complained that the labor he undertook in ruling them, was unjustly valued; and when Christ was sold for thirty pieces of silver, it was a visible specimen of this prophecy exhibited in his own person. When Matthew says, that Christ was valued by the children of Israel, he charges the chosen people with impiety. The article hoi, is to be here understood. The expression is indeed, apo huion Israel; but the sentence is to be taken in this sense, -- that he was valued at so low a price, not by barbarous nations, but by the very people who were of the children of Israel and of the seed of Abraham, as though he had said, "This wrong has been offered to God, not by strangers, but by a people whom he had chosen and adopted as his peculiar possession; and this wickedness is therefore less excusable." Then Matthew adds, "They gave it for the Potter's Field, as the Lord had commanded me." Matthew 27:7-10. This part also well agrees with the prophecy. It is indeed certain that this money was not designedly given to buy a field, that the Jews might obey God; but we know that God executes his purposes by means of the wicked, though they neither think nor wish to do such a thing. But what does Zechariah say? Cast it, he says, to the potter; he does not say "To the field of the potter." But we have explained for what purpose God commanded the thirty silvering to be cast to the potter; it was, that he might get bricks or tiles to repair the temple; and this was said in contempt, or by way of ridicule. Such also was the visible symbol of this as to the purchase of the field; for the potter, the seller of the field, knew not what he was doing; the Scribes and Pharisees thought nothing of fulfilling what had been predicted. But that it might be made evident that Christ was the true God who had from the beginning spoken by the Prophet, God, by setting the thing before their eyes, intended that there should be a visible fact or transaction, that he might as it were draw the attention of the Jews to what is here said. The Prophet proceeds, Zechariah 11:15, 16 15. And the LORD said unto me, Take for yourself the instruments of a foolish shepherd. 16. For, lo, I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that stands still: but he shall eat the flesh of the fat, and tear their claws in pieces. Here the Prophet teaches us, that when God shall renounce the care of his people there will be some weak form of government; but it is evident that God would no longer perform the office of a shepherd; as though he had said, that the people would be so deserted, that they would yet think themselves to be still under the protection of God, as we see to be the case among the Papists, who proudly make a boasting of this kind -- "The Church is never forsaken by God." Though the truth of God has been long ago completely buried, they yet hold that it is still the true Church, a Church filled with impious superstitions! As then the Papists glory in the title only, and are content with it, so the Jews, we know, boasted of their privileges; and these were their weapons when they sought to oppose and contend with the Apostles - "What! Are not we the heritage of God? Has he not promised that his sanctuary would be perpetual among us? Is not the sacerdotal unction a sure and infallible proof of his favor?" As then the Jews made use of these foolish boastings against the Apostles, so also at this day the Papists hide all infamy under the title of Church. The same thing Zechariah here means by saying that he by God's command took the instrument of a foolish shepherd. The word kly, cali, means in Hebrew any kind of instrument. Some regard it to be a bag with holes, but this is an unsuitable interpretation. By instrument, Zechariah, I have no doubt, means the implements of a shepherds by which he proves himself to be in that office. But he calls him at the same time a foolish shepherd, that we may allow that he was a shepherd only in disguise. The term shepherd is given here by way of concession, according to the usual manner of scripture; and we also at this day concede sometimes the name of Church to the Papists; and we farther concede the name of pastors to their milted bishops, but improperly. So also does Zechariah in this place; though he speaks of a shadow and thing of nought, yet he says that there would be shepherds in Judea; and he adds the reason -- Because God would thus punish that wicked and ungrateful people: -Behold, he says, I will set a shepherd in the land. God had now, as we have said, renounced the office of a shepherd; but he afterwards set over them wolves, and thieves, and robbers, instead of shepherds, that is, when he executed his dreadful judgment on the Jews: and he shows at the same time what sort of shepherds they would be who in future should possess power over them. They were to be such as would not look after what had been cut off. Some consider the word hnkchdvt, enecachedut, as signifying the sick sheep; but they are in my judgment mistaken; for careful shepherds seek what is lost, or what has disappeared from the flock; and this is what Zechariah means, for he says, he will not visit, that is, he will look after what has been cut off from the flock. Then he says, he will not seek hnr, enor, the young. Some explain this of fat lambs; but others more correctly of those which are tender, not as yet accustomed to follow the shepherd; for sheep by long use keep from going astray, but lambs are more apt to wander from the flock, and are easily scattered here and there. This is the reason why Zechariah makes it one of the duties of a good shepherd to seek what is yet young. He adds in the third place, the sick, What is wounded, he says, he will not heal: and lastly, he will not feed what stands, that is, what is sound. The word literally is, to stand; but it means full vigor or strength. What then is vigorous and sound he will not feed. He then says, The flesh, of the fat he will devour, yea, he will break their hoofs. By these words he amplifies the cruelty of the shepherd; for he will not be satisfied with the fat flesh, without breaking also the bones and the hoofs, as though his barbarity would exceed that of wolves and wild beasts. We now then see the import of this prophecy: and it seems to have been added, that the Jews might not flatter themselves with an external and evanescent form of government, after having departed from God, and after the covenant which he had made with that nation, having been also renounced by him, so that he should be no longer their Father, or Guardian, or Shepherd. Hypocrites, we know, do not easily put off their obstinacy; though God's vengeance should be manifest, yet we see how they harden themselves, especially when they can cover their wickedness under some false pretense, a striking example of which we observe among the Papists. We now then perceive the design of the Holy Spirit, when the Prophet is bid to assume the character, and take the implements, of a foolish shepherd. If any one objects, and says that this was not suitable to a true Prophet of God, the answer is plain -- the Prophet deviated not from the right course of his calling, though he assumed the character of a foolish shepherd, an instance of which we have already seen in Hosea, who was commanded to take a harlot, and to beget spurious

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children from one who had been infamous in her character. (Hosea 1:2.) As this was a vision presented to Hosea, it does not follow that he did anything disgraceful, so as to prevent him from exercising the office of a holy teacher. So also now, God simply shows to us what would be the fixture condition of that reprobate people. It must further be noticed, that when anything of a right and good government remains in the external form, there is no reason to conclude from this that God is the ruler, for, as we have already said, it is a ridiculous and senseless glorying when men are inflated and take pride in mere titles or names of distinction. Let us then take heed, that those who bear rule be rightly called by God, and let them afterwards discharge their office faithfully, otherwise they may be a hundred times called pastors, after having attained this degree of honor, and be after all no better than wolves and robbers; for no one is a true pastor whom the Lord does not rule by his Spirit, and who is not his minister, and no ungodly pastors, however they may assume the title, can be called the ministers of God, when he has already, as we see here, forsaken the people. It must at the same time be observed, that it happens not except through the just judgment of God, that things grow worse and worse, and at length become wholly degenerated; and those who loudly boast and seek to be esteemed by all as pastors, are altogether senseless, for God has not appointed them, and the whole filth of the Papal clergy is at this day a manifest evidence of God's wrath and indignation, for he thus justly punishes the contempt of his word, and that perverseness by which the world thus awfully provoked him. Though God has been graciously calling the whole world to himself, we yet see how his favor has been rejected, and we also see how almost all have gone on in their obstinacy. God had indeed in his great goodness borne for some ages with this great wickedness, and when he began to punish the ungrateful, he did not break out to extreme vengeance, for he added to scourges heavier scourges, but at length he was constrained to make his wrath to flow like a deluge. Hence has arisen that dreadful confusion which is seen under the Papacy; and this is what the words of the Prophet mean when God declares here that foolish pastors would be set up by his command and through his power, as he would thus execute his judgment on the ungodly. Now as the Prophet enumerates here those things which are inconsistent with the duty of a good shepherd, we may hence learn, on the other hand, what it is to rule the Church rightly and according to God's will, and also what are the attributes or marks of a good pastor. Whosoever then would be owned as a good pastor in the Church, must visit those who have been cut off, seek the young, strive to heal the wounded, and feed well the sound and the vigorous; and he must also abstain from every kind of cruelty, and he must not be given to the indulgence of his appetite, nor regard gain, nor exercise any tyranny. Whosoever will thus conduct himself, will prove that he is really a true pastor. But what can be more preposterous than for those to be called pastors who have no flock under their care? who plunder, and gather, and accumulate what they afterward spend in dissipation? As then it is quite evident, that all those under the Papacy who are called bishops, seek the office for no other end but that they may live sumptuously, without any care or labor, and indulge in pleasures, and also spend in the gratification of their lust what is unjustly got, -- as then they are known to be idlers and cruel tyrants, such as the Prophet here describes, do we not clearly see how childishly they boast of their hierarchy, and at the same time declare that they derive their origin from the Apostles? For what sort of successor to Peter or to Paul, is he who exercises the most barbarous tyranny, and who thinks himself not bound to take care of the flock? We then see that there is at this day under the Papacy a striking representation of what the Prophet says here; there is a certain form of government, but God is wholly separated from such a mask or phantom. But we must also bear in mind, that the world suffers merited punishment on account of its ingratitude, when it is thus cruelly and shamefully treated; for it is but just that they who will not bear the easy yoke of Christ, should be made subject to the power of the Devil, and be trodden under foot and disgracefully oppressed by tyrants. This is God's righteous judgment. The Church, we know, would not have been turned upside down had not the greater part rejected the doctrine of salvation, and shaken off all religion; hence God is in a manner constrained by so great and by such unbridled wantonness to renounce his office of a shepherd. It then follows -Zechariah 11:17 17. Woe to the idol shepherd that leaves the flock! The sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened. In this verse the Prophet teaches us, that though God would inflict a deserved punishment on the Jews, yet the shepherds themselves would not escape his vengeance; and thus he reminds them, that even in such a confused and depressed state of things, he would still in some degree remember his covenant. He addresses the Shepherds themselves, for he speaks not of one, but of the whole number, as it has already been stated. Woe to the baseless shepherd, he says; the word 'lyl, alil, means in Hebrew a thing of nought, and hence idols were called 'lylym, alilim, nothings; "Those useless shepherds," he says, "who forsake the flock." He again shows by an explicit term, that those whom he called shepherds were not worthy of so honorable a title. He then only concedes the name, for a shepherd who is not solicitous for the safety of his flock, clearly proves that he is really no shepherd. He then denounces on him a punishment, A sword, he says, on his right arm and on his right eye! By the sword he means any kind of punishment, by the arm is to be understood strength, and by the eye prudence. He means, "God will punish you both in soul and body, for his curse shall be on your strength and on your understanding." Hence he says, Dry up shall his arm. This seems not indeed to correspond with the metaphor of the sword, but it matters not, for the Prophet, as we have said, includes under that word every kind of punishment. Dry up then shall his arm, that is, all its vigor shall cease, so as to become like a piece of decayed wood; and his right eye, the soundness of his mind or his right understanding, shall by contracting be contracted; some read, shall be darkened; but the verb properly signifies, to wrinkle, as it appears from other places, and I can find no better way of expressing its meaning than by saying that the eye would be contracted. I have briefly explained the object of the Prophet, even that God would so punish the wickedness of the people, as not to allow those shepherds to escape whom he would employ as instruments in executing his vengeance. For though they were under the direction of divine power, we must yet hold this principle, that they had nothing in common with God; for mere ambition, avarice, and cruelty instigated them; and nothing was farther from their purpose than to obey God: but he extorted service from the unwilling and even the ignorant -- for what end? That he might render to the ungrateful, the wicked, and the perverse, in their own sinful ways, the reward which they deserved. We then see that the design of God's vengeance is just; and we also see that the instruments he employs are ungodly: there is therefore no reason for them to think that they shall be unpunished, because they accomplish God's purpose, for they do not intend any such thing. We must also bear in mind, that when the extreme rigour of God prevails, there still remains some evidence of his favor, for some seed, though few in number, is still perpetuated; for the Church is never so completely abolished as not to leave any remnants, for whose safety God is pleased to provide when he executes his vengeance, inasmuch as he stretches forth his hand at the same time against the ministers he has employed, because they had cruelly abused their power. So also at this day the milted bishops shall be made to know how precious to God is the safety of his Church; for though almost all the people and almost every individual are worthy of the most tyrannical cruelty, yet we know that some are found in that labyrinth for whom God has a care. Though then they who at this day possess power under the Papacy think themselves innocent, while they are robbers and wolves, they shall yet find that God is a righteous judge, who will visit their abominable cruelty: for the disorder of the Church is not its destruction, as God ever preserves some remnant. We also see that the whole strength of men depends on the grace of God; and farther, that a sound mind proceeds from his Spirit: for since it is he who takes away from men both their strength and a right judgment, we hence conclude that to give these things is also in his power. Let men then know that in order to possess due courage and strength, they are to rely on the hidden power of God; and let them also know that in order to discern what is useful and profitable, they must be governed by his Spirit; and let those especially who bear rule be assured of this, that when they exercise power in peace, it is God's singular gift, and that when they rightly govern their subjects, and are endued with sound discretion, it is wholly to be ascribed to an influence from above. But it may be asked, how can this harmonise -- that those who were before useless are deprived of understanding and strength? To this I answer -- that it is the same as though the Prophet had said, that the baseness of him who was previously an useless shepherd would be made conspicuous to all. For however deficient they might have been in their office, they yet for a time deceived the simple multitude; nay, we see at this day how the milted bishops and abbots and their whole company by their delusive splendor, dazzle the eyes of most men: they believe that the Pope is the vicar of God, and the rest the successors of the apostles! But the Prophet here testifies, that when the ripened time shall come, their shameful conduct shall be made evident, so that all shall treat them with contempt, and that they shall become an abomination to all. Though then they may be counted wise and held in admiration, or at least in honor, yet Zechariah threatens them with the loss of both; for God's curse lies on them, on their arms, and on their right eyes. This is the import of the passage. I shall begin the next chapter tomorrow.

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Prayer Grant, Almighty God, that as you hast hitherto so patiently endured, not only our sloth and folly, but also our ingratitude and perverseness, -- O grant, that we may hereafter render ourselves submissive and obedient to you; and as you hast been pleased to set over us the best of shepherds, even thine only-begotten Son, cause us willingly to attend to him, and to suffer ourselves to be gently ruled by him; and though you may find in us what may justly provoke your wrath, yet restrain extreme severity, and so correct what is sinful in us, as to continue to the end our Shepherd, until we shall at length, under thy guidance, reach your heavenly kingdom; and thus do you keep us in your fold and under the guidance of your pastoral staff, that at length being separated from the goats, we may enjoy that blessed inheritance which has been obtained for us by the blood of your beloved Son. Amen. Chapter 12 Lecture One Hundred and Sixtieth Zechariah 12:1 1. The burden of the word of the Lord for Israel, says the Lord, which stretches forth the heavens, and lays the foundation of the earth, and forms the spirit of man within him. The inscription seems not to agree with what follows, for he does not denounce any evil on the chosen people in this chapter, but, on the contrary, comforts the miserable, and promises that God would provide for the safety of his Church. Since then Zechariah speaks only of God's favor and aid, he seems to have mentioned burden here improperly or unreasonably; for ms', mesha, we know, is rightly to be taken for a threatening prophecy. It might indeed be said, that he promises that God would so deliver his Church as to teach it at the same time that it would be subject to many evils and trials: but I rather think that the Prophet's design was different, even to show that the Israelites, who had preferred exile to God's favor, would be punished for their sloth and ingratitude, because it was through their own fault that they were not again united in one body, and that they did not rightly worship God in their own country. Interpreters have heedlessly passed over this, as though it had nothing to do with the subject: but except this be borne in mind, what is read in this chapter will be altogether without meaning. I therefore consider that the Prophet here reproves those Israelites who had rejected what they had long desired, when it was offered to them from above and beyond all hope: for nothing was so much wished for by them as a free return to their own country; and we also see how ardently all the Prophets had prayed for restoration. As then the Israelites, given to ease, and pleasures, and their worldly advantages, had counted as nothing the permission given them to return, that they might again be gathered under God's protection, it was a base ingratitude. Hence the Prophet here reproves them, and shows that their success would be far otherwise than they imagined. We must also observe, that those who were dispersed in different parts, were retained by their torpidity, because they did not think that the state of the people would continue; for they saw, as they had before found, that Judea was surrounded by inveterate enemies, and also that they would not be a people sufficiently strong to repel the assaults of those around them; for they had already been accustomed to bear all things, and though they might have had some courage, they had completely lost it, having been oppressed by so long a servitude. Since then the ten tribes entertained these ideas, they did not avail themselves of the present kindness of God. Thus it was, that they wholly alienated themselves from the Church of God, and renounced as it were of their own accord that covenant, on which was founded the hope of eternal salvation. What then does Zechariah teach us in this chapter? Even that God would be the guardian of Jerusalem, to defend it against all violence, and that though it might be surrounded by nations for the purpose of assailing it, he would not yet suffer it to be overcome: and we shall see that many other things are stated here; but it is enough to touch now on the main point, that God would not forsake that small company and the weak and feeble remnant; and that however inferior the Jews might be to their enemies, yet the power of God alone would be sufficient to defend and keep them. If it be then now asked, why the Prophet calls the word he received a burden on Israel? The answer is plainly this, that the Israelites were now as it were rotting among foreign nations without any hope of deliverance, having refused to be gathered under God's protection, though he had kindly and graciously invited them all to return. Since then God had effected nothing, by stretching forth his hands, being ready to embrace them again, this was the reason for the burden of which Zechariah speaks; for they would be touched with grief and with envy when they saw their brethren protected by God's aid, and that they themselves were without any hope of deliverance. In short, there is an implied contrast between the ten tribes and the house of Judah; and this is evident from the context. Having now ascertained the Prophet's design, we shall proceed to the words. The burden, he says, of the word of Jehovah on Israel: Say does Jehovah who expanded the heavens, etc. Zechariah thus exalts God in order to confirm the authority of this prophecy; for no doubt the creation of heaven and earth and of man is here mentioned on account of what is here announced. We have elsewhere seen similar declarations; for when anything is said difficult to be believed, what is promised will have no effect on us, except the infinite power of God be brought to our minds. God then, that he may gain credit to his promises, bids us to raise up our eyes to the heavens and carefully to consider his wonderful workmanship, and also to turn our eyes down to the earth, where also his ineffable power is apparent; and, in the third place, he calls our attention to the consideration of our own nature. Since then what Zechariah says could hardly be believed, he prescribes to the Jews the best remedy -- they were to raise upwards their eyes, and then to turn them to the earth. The expanse of the heavens constrains us to admire him; for however stupid we may be, we cannot look on the sun, and the moon and stars, and on the whole bright expanse above, withou some and even strong emotions of fear and of reverence. Since then God exceeds all that men can comprehend in the very creation of the world, what should hinder us from believing even that which seems to us in no way probable? For it is not meet for us to measure God's works by what we can understand, for we cannot comprehend, no, not even the hundredth part of them, however attentively we may apply all the powers of our minds. Nor is it yet a small matter when he adds, that God had formed the spirit of man; for we know that we live; the body of itself would be without any strength or motion, were it not endued with life; and the soul which animates the body is invisible. Since then experience proves to us the power of God, which is not yet seen by our eyes, why should we not expect what he promises, though the event may appear incredible to us, and exceed all that we can comprehend. We now then understand why the Prophet declares, that God expanded thee heavens, and founded the earth, and formed the spirit of man. By saying "in the midst of him", he means, that the spirit dwells within; for the body, we allow, is as it were its tabernacle. Let us proceed Zechariah 12:2 2. Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. Zechariah begins here to teach us what I have briefly explained, that Jerusalem would be under the protection of God, who would render it safe and secure against all enemies. But he uses here figurative terms, which make the point more evident. He says, that Jerusalem would be a threshold of bruising, or breaking. The word sph, saph, means a threshold almost everywhere in Scripture. But some think that it means here a cup, and then they translate rl, rol, drunkenness, or fury. But as this word also means breaking, it is not unsuitable to say that Jerusalem is here called a threshold at which people stumble, so that he who comes against this threshold either breaks a bone or receives some other injury. At the same time the Prophet seems to express something more, that whosoever ascended to attack Jerusalem would meet with a stumbling block, by which he might have his legs broken or bruised. The meaning then is, that access to Jerusalem would be closed up, so that enemies would not overcome it, though they reached the walls and the gates, for they would stumble, as it is said, at the threshold. If the other rendering be approved, the sense would be suitable, -- that all the ungodly, while devising schemes against God's Church, would be inebriated by their own counsels; yea, that their drink would be deadly to them: for the passions of men produce effects like drunkenness. When therefore the ungodly gather their forces against the Church, it is the same as though they were greedily swallowing down wine; for the drunken meet together to indulge in excesses. The meaning then would be, -- that this immoderate drinking would be fatal to the nations. But I prefer the former view, -- that though the gates of the holy city were open, or even an easy access were made through the walls, yet God would on every side be a defense, so that enemies would stumble, as we have said, at the very threshold and bruise themselves. And this promise was very necessary then, for Jerusalem was exposed to the assaults of all, as it could not have defended itself by moats or walls or mounds: but the Lord here promises that it would be a threshold of bruising He then adds, Also against Judah, or over Judah, it shall be during the siege against Jerusalem. The Prophet, as I think, extends the promise to the whole land, as though he had said, "Though the compass of Jerusalem should not contain all the inhabitants, yet they shall be everywhere safe; for God will take them under his protection." I wonder why some interpreters have omitted the preposition l, ol, and have translated thus, "Judah also shall be in the siege against Jerusalem:" and they elicit a meaning wholly different, even that some of the Jews themselves would become perfidious, who would not spare their brethren and friends, but become hostile

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to them, and unite their forces to those of heathen nations. But I consider the meaning to be the reverse of this, -- that when Jerusalem shall be besieged, the Lord will put impediments everywhere, which will hinder and prevent the assaults of enemies. When God, he says, shall defend the holy city, even this very thing, (for I apply this phrase to God's protection,) even this very thing shall be through the whole land; as though he had said, "God will not only be the guardian of the city alone, but also of the whole of the holy land." Now this must have sharply goaded the Israelites, seeing that they were excluded from having God's aid, inasmuch as they had not thought proper to return to their own country when liberty was freely given them. It follows -Zechariah 12:3 3. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. Zechariah adds here another metaphor, which is very apposite; for when the ungodly made war against the holy city, the object was not to reduce it only to subjection, or to impose a tribute or a tax, or simply to rule over it, -- what then? to cut it off entirely and obliterate its name. Since then such a cruelty would instigate enemies to assail the holy city, the Prophet here interposes and declares that it would be to them a most burdensome stone. He thus compares the enemies of Jerusalem to a man who attempts to take up a stone when he is too weak to do so. He then injures his own strength; for when a man tries to do what is too much for him, he loosens some of his joints, or breaks his sinews. The Prophet then means, that though many nations conspired against Jerusalem, and made every effort to overthrow it, they should yet at length find it to be a weight far too heavy for them: they should therefore break or lacerate their own arms, for their sinews would be broken by over-exertion. Some explain the last clause more frigidly, "In tearing he will be torn," as when any one takes up a rough stone, he tears his own hands. But the Prophet, I have no doubt, meant to set forth something more serious; and each clause would thus correspond much better; for as we have said, the object of the ungodly was to remove Jerusalem, so as not to leave a stone upon a stone: but God declares here that it would be too heavy a burden, so that they would find their own strength broken in attempting inconsiderately to remove what could not be transferred from its own place. Now the reason for this prophecy is, because God was the founder of Jerusalem, as it is said, "Its foundations are in the holy mountains, love does the Lord the gates of Sion," (Psalm 87:1,2) and again it is said, "Jehovah in the midst of her, she shall not be moved." (Psalm 46:5) We must also remember what we have observed in the last verse: for though the heavens are in continual motion, they yet retain their positions, and do not fall into disorder; but were the heavens and the earth blended together, still Jerusalem, founded by God's hand and exempt from the common lot of men, and whose condition was peculiar, would remain firm and unchangeable. We hence see why the Prophet says, that there would be no other issue to the ungodly, while attempting to overthrow Jerusalem, than to wound and tear themselves. He then adds, And assemble against them shall all nations. This, as we have said, was added in order to show, that though enemies flocked together from every quarter, God would yet be superior to them. This clause then contains an amplification, to encourage the faithful to continue in their hope with invincible constancy, though they saw themselves surrounded by hosts of enemies. It afterwards follows -Zechariah 12:4 4. In that day, says the Lord, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness. He pursues here the same subject, but in other words, -- that multiplicity of means is in God's hand, by which he can drive away and break down the fury of enemies. By the words horse and its rider, the Prophet, stating a part for the whole, means whatever is strong, and intimates that it can be easily overcome by divine power He says first, I will smite every horse with stupor. Military strength, we know, is in horses and horsemen; but he says that the horses would be stunned, and the horsemen seized as it were with madness, so that they would destroy themselves, and could do no harm to the Church. He then confirms what he said before -- that though the whole world conspired against the Church, there would yet be sufficient power in God to repel and check all their assaults and he mentions stupor, madness, and blindness, that the faithful might know that God can by hidden means either destroy or put to flight all their enemies. Though then God fights not with drawn swords, nor uses the common mode of warfare, yet the Prophet says, that he is prepared with other means to lay prostrate their enemies; for even the most powerful in the world cannot proceed so far as to confound their enemies by blindness and madness; but the Prophet here shows, that though no way appears to us by which God may deliver us, we are yet to entertain firm hope, for he can by his breath destroy all enemies, as he can render then blind, and take from them understanding, and wisdom, and strength. Then he adds, I will open mine eyes on the house of Judah. A reason is here given why all enemies would be smitten with stupor and madness, because the Lord would have a regard for his Church; for to open the eyes means the same thing as to have a care for a thing. It had seemed good to God to neglect his people for a time, and this neglect was as it were an oblivion. Hence the saints often complain "How longs wilt you sleep! How long will you close your eyes! Look down, O Lord, and see." So in this place Zechariah means that God would yet care for his people, so as to subdue their enemies. We may hence learn a useful doctrine -- that, in the first place, there is nothing better for us than to be gathered under the shadow of God's protection, however destitute of any fortress the Church may be, yea, were she to have innumerable enemies hostile to her, and to be without any strength to resist them. Though then the Church were thus grievously tried, and be in the midst of many dangers, and exposed even to death, let us learn from this passage that those are miserable indeed who through fear or cowardice separate themselves from her, and that they who call on God, and cast on him the care of their safety, shall be made blessed, though the whole world were mad against them, though the weapons of all nations were prepared for their ruin, and horses and horsemen were assembled to overwhelm them; for the defense of God is a sufficient protection to his Church. This is one thing. Then let us learn to exercise our faith, when God seems to cast us as it were between the teeth of wolves; for though he may not afford any visible aid, yet he knows how to deliver us, and possesses hidden means of help, which we may not perceive, because his purpose is to try our faith and our patience. And lastly, let us learn, that when God connives at our miseries, as though he had forgotten us, yet our hope, founded on him, can never be disappointed; for if we abide among his flock, he will at length open his eyes upon us, he will really show that he cares for our safety. It now follows Zechariah 12:5 5. And the governors of Judah shall say in their heart, The inhabitants of Jerusalem shall be my strength in the LORD of hosts their God. He still continues the same subject -- that however small and feeble the flock of God would be, it would yet have sufficient strength; for the Lord would stand on the side of those who fled to him. Though then Jerusalem was not as yet filled with citizens, and though there was but one city, yet Zechariah testifies that its strength would be invincible; but he speaks of the chiefs of Judah comparatively. Formerly, we know, it had a great number of men, and great armies were raised from that one tribe and the half tribe of Benjamin. Though then there were formerly many provinces, though the country was full of populous towns, yet almost Jerusalem alone had then begun to be inhabited: but the Prophet says here, that though the whole Church was gathered within the narrow bounds of one city, it would yet have sufficient strength to resist all the attacks of enemies. Say then shall the chiefs of Judah; that is, though formerly the governors or commanders of thousands had forces in their several towns, yet now all would look to one city; for the land was nearly forsaken and without inhabitants; at the same time they were to entertain hope, for their strength was to be in the Lord. Some insert a conjunction, "Strength will be to me and to the citizens of Jerusalem;" but they pervert the meaning; for the Prophet meant to say in one sentence what I have stated -that the eyes of all would be directed to one city only, and that yet there would be sufficient ground for hope and confidence, for they would become strong, not in themselves, but in their God. There is a change of number, when he says, a strength to me, for he had spoken of chiefs; it ought then to have been lnv, lanu, to us. But he now introduces each of them as speaking, as though he had said, "No one of the chiefs shall look to his own land, but, on the contrary, direct his eyes to the holy city, and be content with the defense of a few men." Hence he says, In Jehovah of hosts, their God; for he means that God would be then the protector of that people whom he had for a time forsaken. And he calls him again the Jehovah of hosts, in order to set forth his invincible power, lest the minds of the godly should fail through fear, on seeing themselves far unequal to their enemies. It follows -Zechariah 12:6

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6. In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem. He adds another metaphor for the sake of a further confirmation; for he says, that the chiefs of Judah would be like a melting pot: some render it a hearth, but improperly and without meaning. He afterwards compares them to a flaming torch, and heathen nations to wood and stubble or chaff. The Spirit speaks thus also in other places; and the reason is to be noticed; for when the ungodly assail the Church of God, all things seem to threaten its ruin; but God declares that they shall be like chaff or wood. "The house of Israel," says Isaiah, "shall be a flaming fire, and shall consume all the wood of the forest:" so also in this place, "There shall be indeed a great host of enemies, assembled against Israel; but the Lord will consume them, for he will be like fire in the midst of his people, and his people also shall be through the secret power of the Spirit like a burning pot or a torch, which shall consume the chaff, in which there is nothing substantial." But the Prophet shows again that the deliverance of the Church is ever wonderful: and hence foolishly do they act who rely on human and earthly instrumentality, and wilfully bind God to their own ways; for whenever God promises to be their deliverer, their inquiry is, "But how can this be? Whence will come this aid to us? How will the hand of the Lord be stretched forth to us? Whence will he gather his army?" Inasmuch then as we are wont thus anxiously to inquire, and thus drive away from us the aid of God, let this truth, taught by the Prophet, be borne in mind, -- that though enemies in great numbers may come upon us, they shall yet be like a heap of wood, and we like fire; for though we have no strength, yet the Lord by his hidden favor will cause that our enemies shall even, by coming nigh us, be consumed. To the same purpose is the next similitude, -- that they would be a torch in handfuls of chaff; for here also the singular number is used for the plural. Then follows an explanation, Consume shall they on the right hand, and on the left, all nations around. Zechariah seems here to ascribe an insatiable cruelty, and a revengeful passion to the faithful, who yet are to be influenced by a meek spirit, so that they may imitate their heavenly Father. But here he speaks not of their disposition and feeling, but only shows, that all the ungodly shall be frustrated in their expectation of success, and not only so, but that they shall also be destroyed. The more furiously then they assail the Church, the more sudden shall be their destruction; for though the faithful may wish to spare them, yet God, the righteous judge, will not spare them. In short, the work of God himself, as in other places, is ascribed to the Church. In the last place he declares, that Jerusalem shall stand in its own place, where it was. There is here a sort of repetition; and it was made, because enemies thought, as we have already stated, that they could destroy Jerusalem so as wholly to obliterate it: but the Prophet on the other hand says, that it would be established in its own place, because God had chosen it as the place where he purposed to be worshipped, and he had chosen it, as it is often said by Moses, to commemorate his own name. In a word, he intimates, that the Church would be perpetually established: though all mortals conspired for its ruin and assailed it on every side, yet the sanctuary of God, as he had promised, would continue there still, even to the advent of Christ; for then, we know, Jerusalem was to be wholly destroyed, together with the temple, as an end was to come on all these things, and the world was to be renewed. Prayer Grant, Almighty God, that inasmuch as the condition of all those who fight under the banner of the cross of Christ seems at this day hard and even miserable, -- O grant, that relying on your promises, by which thou encourages us, we may continually persevere, and not hesitate to remain in your fold, though wolves lie in wait for us on every side, and robbers also and thieves furiously assail us, so that we may ever remain under the protection of thy hand, and never envy the children of this world on account of their pleasures, ease, and worldly advantages, but patiently bear to be agitated by constant fear, so that we may with quiet minds wait until you show to us, when we come to die, that our salvation is safe and secure in your hand; and having thus at length passed through all troubles, we may come to that blessed rest, which your only-begotten Son has procured for us by his own blood. -- Amen. Lecture One Hundred and Sixty-first Zechariah 12:7 7. The Lord also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify themselves against Judah. The Prophet teaches us again, -- that there is no need of helps when God stretches forth his hand to preserve his people; for he is alone abundantly sufficient. And the design of the verse is to show, that the Jews were to learn to acquiesce in God alone, though they might find themselves destitute of every earthly assistance; for when God purposes to save, he needs no help, as we have said; nor does he borrow any, as he by himself is fully sufficient. But by the word, Tabernacles, the Prophet means, as I think, sheds, such as afforded but partial protection. It is indeed true that tents are called schvt, sachut, in Hebrew; but the same is often meant by the 'lym, aelim, tents, which afforded a temporary accommodation; for they were not strongly built, as it is evident from many passages. I allow that all houses without any difference are sometimes called tabernacles, 'hlym, aelim; but the word properly signifies a tent, built as a temporary convenience; for it is said that the fathers dwelt in tents, when they had no fixed habitation. Let us now see why the Prophet speaks of tents. He may have alluded to their dwelling in the wilderness; but as this may seem too remote, I consider that he simply refers to the tents in which the Jews dwelt when they had entered the land, after their deliverance from Egypt; for they must have been wonderfully protected by the hand of God, inasmuch as they had provoked all their neighbors and kindled the hatred of all against themselves. There were indeed some fortified cities; but for the most part they lived in villages, and the greatest part of the people were no doubt satisfied with their tents or sheds. Hence as the Israelites then had no defense, the Prophet now reminds them, that they were then protected by God alone, in order that they might believe that they should in future be safe and secure, as God would defend them to the end. There is then here an implied comparison between tents and fortified cities; and the Prophet bids them to consider what their fathers had formerly experienced, for God faithfully defended them, even when they were unprotected and exposed to the attacks of their enemies. He says first, Jehovah will save the tents, etc.; as though he had said, "Know that your fathers were formerly defended by the hand of God, when they did not, as to the greater part of them, dwell in cities, but lived scattered in villages: since God then had been the preserver of his people many ages before a king was made, believe that he will be the same to you hereafter." But we must yet remember what we said yesterday, -- that the Jews who had returned to their country had a promise of God's help, in order that the Israelites, who were retained by their own sloth in Babylon, might know that they were justly suffering punishment for their ingratitude, because they had not given glory to God, as they ought to have done, by committing themselves to his protection, and thus relying on his defense, so as not to seek other helps from the world: he will then save them, he says, as at the beginning; for as, the particle of similitude, is to be understood here. He then adds, And hence boast shall not the honor of the house of David and the honor of the citizen of Jerusalem over Judah. This latter clause is added, I think, by way of explanation; and this is evident from the subject itself for God declares, that he would be the protector of the helpless, so that they would be no less victorious than if they possessed many armed soldiers, and were furnished with money and other necessaries to carry on war. For by comparing here the house of David and the inhabitants of Jerusalem with Judah, he has no doubt a regard to this, -- that though there was no kingdom and no fortified cities, there would yet be sufficient protection in him alone, so that he could by himself defend the people, though unarmed, and having no swords, nor power, nor any other requisite means. Boast then shall not the house of David: and this seems to have been mentioned designedly, for while they trusted in their own wealth and power, they did not rest on God as they ought to have done. As then the Jews had been elated with vain pride, while the dignity of the kingdom remained, and while they possessed wealth and warlike instruments, God here reproves this false confidence; for the Jews had thus obscured his gratuitous favor. For however great might have been the treasures collected by David and Solomon, and however formidable they might have been to their enemies and the neighboring nations, they ought yet to have relied on the protection of God alone. Since then earthly helps had inflated their minds, God now reproves their vain conceit, and shows that the condition of the people would be no less happy, when no king sat on the throne, and no aids enlisted for the protection of the people; and therefore he declares, that though exposed to all evils, they should yet be safe and secure, for God would defend them. This is the reason why the Prophet says, that the royal posterity would not glory against Judah, though dwelling in tents, nor the citizens of Jerusalem, who were then as it were the courtiers: for as the royal seat was at Jerusalem, a sort of vain boasting was made by all the citizens. As then all of them despised the inhabitants of the country, when the condition of the city was illustrious, the Prophet says, the posterity of David and Jerusalem shall not hereafter glory against the people of Judah, scattered in the open fields. It then follows -Zechariah 12:8

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8. In that day shall the Lord defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the Lord before them. He goes on with the same subject; and he says that God would be like a shield to protect the Jews. For though the verb ygn, igen, is used here, yet as it is derived from mgn, megen, which means a shield, that metaphor is to be understood here, -- even that the Jews, though without power and without warlike instruments, would yet be safe under the protection of God, for he being their shield would be sufficient. And God is here indirectly opposed to all kinds of fortresses which men too anxiously seek, and on which they vainly depend. The Prophet then no doubt claims here for God a power, which in opposition to the whole world, and when no other help appears, would be found sufficient to subdue all enemies and to save his people. Jehovah then shall be, he says, a shield. But there seems to be here something inconsistent; for he had said before that the Jews would be safe wherever they lived, though they did not dwell at Jerusalem; but now he confines this promise to the citizens of Jerusalem. The answer to this is plain: We observed yesterday, that the piety of those was commended who had preferred to undergo many and grievous trials in returning home, and then to expose themselves to many dangers, rather than to continue in exile, as in that case they wholly separated themselves from the temple. Now since this was the object of the Prophet, it is no wonder that he one while names the inhabitants of Jerusalem, and that at another time he includes generally all the Jews. And by saying in the last verse, that the citizens of Jerusalem were not to glory against the country people, scattered in the villages, he intended, in adopting this way of speaking, to humble the citizens of Jerusalem, but not to exclude them from the promise made to all: as God then was to be the defender of all, the Prophet returns again to Jerusalem. For as God had chosen there his sanctuary, it is not to be wondered that the place was precious in his sight. But it was yet necessary to take away all pride from the Jews, that they might not, as it has been said, trust in earthly aids and supports. This is the meaning, when he says, the protection of God shall be on the inhabitants of Jerusalem He now adds -- The feeble among them shall be like David. Some give a refined explanation -- that as David, who was not trained up for war, and was by no means strong, being, almost a boy, yet slew the proud giant Goliath, so the feeble among the Jews, as they think, will, by God's power, be made victorious over their enemies. But this seems forced. The Prophet, then, I have no doubt, connects the whole together, and considers David as a king; for when David slew Goliath, he was yet a boy, remarkable for no velour. After he attained the kingdom, he became more eminent, we know, in every way, than all the kings of the earth. It is then this eminence which the Prophet has in view, when he says that the least and the most despised among them would be like David; as though he had said -- "They shall all be endued with royal and heroic velour, not only the common people, but even those who seemed to be like women, and who possessed nothing that was manly; they would yet excel as David in heroic velour." It then follows -- And the whole house of David shall be as angels; that is, the royal posterity shall be remarkable for angelic velour. And it was necessary to add this, that the faithful might not think that the house of David, from which salvation was to be expected, would be reduced to nothing. For whatever had been promised to them might have vanished, were not that promise to stand firm, on which was founded the salvation of the whole people -- "Thy house shall remain forever." (Psalm 89:37.) Now as Zechariah seemed to have cast down and wholly overthrown the royal house, it might have occurred to the minds of the faithful, "whence then shall arise our salvation? For it is certain that without Christ we are wholly lost." Now Christ was not to come forth, except from the house of David. The Prophet then does here opportunely declare, that the royal house would be most eminent, as though all the men belonging to it were angels. He puts down the word 'lhym, aleim, which also means God; but he adds in the same sentence -- As the angel of Jehovah before their face. The Prophet compares here, no doubt the posterity of David to the angel, who had been the leader of the people and the minister of redemption. That angel we conclude was Christ; for though God then appointed many angels to his people, yet Christ, as it is well known, was their prince and head. The Prophet then bids the Jews here to look for the perpetual aid of God, since in the royal house were not only angels, but even the very leader of the fathers, who had exercised the ineffable power of God in redeeming the people. We now then perceive the design of the Prophet: The import of the whole is, that God would so undertake the defense and protection of his people, as to be of himself sufficient, without any other aid; and also that the minister of salvation would be in the royal house itself; for as formerly, when their fathers were led out of Egypt, God had exercised his power through an angel, so now he had set over them a Mediator. And in accordance with this meaning he adds, lphnyhm, lepeniem, "before their face." He bids the faithful to attend to the royal house, which was then deprived of all dignity, so that it had no power to help. Nothing indeed was then seen in the posterity of David but what was degrading, and even contemptible; and yet the Prophet bids them to expect salvation from that house, which was so brought down as to possess nothing worthy of being noticed. We may now ask, when was this prophecy fulfilled? Zechariah does indeed predict great things; but in reviewing all histories, nothing of a corresponding character is to be found. It must nevertheless be observed, that this blessed and happy state ass promised to the Jews, because from them Christ was to arise, and also because Jerusalem was to be the mother of all Churches; for from thence the law was to go forth, and from thence God had determined to send forth the royal scepter, that the son of David might rule over the whole world. Since the case was so, we may now easily understand how the condition of that miserable people would become happier and more glorious than under the rich and flourishing kingdom of David; for Christ would at length come, in whom complete happiness was to be found. We may now also add this -- that though few of the Jews embraced the favor of Christ, and the rest fell away, and thus gave place to the Gentiles, yet however small was the portion of the faithful, still the Prophet does not speak here hyperbolically, for the thing itself is what ought to be regarded; and that the Jews did not enjoy this blessed state, was owing to their own ingratitude; but this detracts nothing from the felicity described here by Zechariah. Let us proceed Zechariah 12:9 9. And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. The Prophet repeats again, that though ungodly and wicked men assailed the Church in great number on every side, God would yet be its defender. By saying, I will seek to destroy, etc., he means that God would he fully bent (intentum) to destroy, as men are wont to be anxious when they earnestly pursue an object. Lest then the faithful should think that they should perish through the disdain, or the neglect, or the forgetfulness of God, he says, that he would be their anxious defender. I will seek then, that is, I will be most earnestly solicitous, to destroy all the nations This promise no doubt extends far wider than to the Jews; for he prophesies here concerning the kingdom of Christ: for if we consider the state of the people during the whole of the intervening period, from their return to the coming of Christ, the Prophet will certainly appear to have given here a hope of something far greater than what had taken place. But he had a regard especially to Christ. Here then is promised a perpetual defense to the Church; and hence also proceeds confidence as to salvation, for God carefully watches over us, that he may effectually oppose all our enemies. I only briefly touch on these things, which require long and minute consideration: but it is enough for me to show briefly the meaning of the Prophet, provided this be done clearly, so that each may then apply what is said to his own improvement. We may in the meantime learn also from the words of the Prophet, that the Church is ever to be disquieted in this world, for not only one enemy will cause trouble to it, but even many nations shall rise up against it. It follows -Zechariah 12:10 10. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourns for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. At the beginning of this verse the Prophet intimates, that though the Jews were then miserable and would be so in future, yet God would be merciful to them: and thus he exhorts them to patience, that they might not faint through a long-continued weariness. For it was not enough to promise to them what we have noticed respecting God's aid, except Zechariah had added, that God would at length be merciful and gracious to them after they had endured so many evils, that the world would regard them as almost consumed. As to the effusion of the spirit, the expression at the first view seems hard to be understood; for what is it to pour forth the spirit of grace? He ought rather to have said thus, "I will pour my grace upon you." But what he means is, that God would be merciful, for his spirit would be moved to deliver the Jews; for he compares the spirit of God here to the mind of man, and we know that Scripture often uses language of this kind. The phrase then, I will pour forth the spirit of grace, may be thus suitably expressed -- "I will pour forth my bowels of mercy," or, "I will open my whole heart to show mercy to this people," or, "My Spirit shall be like the spirit of man, which is wont to move him to give help to the miserable."

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We now then understand the sense in which God may be fitly said to pour forth the spirit of grace. It may yet be taken in a more refined manner, as meaning that God would not only show mercy to his people, but also make them sensible of his mercy; and this view I am inclined to take, especially on account of what follows, the spirit of commiserations, or, of lamentations, for the word, tchnvnym, tachnunim, commonly means lamentations in Hebrew. Some render it "prayers," but improperly, for they express not the force of the word. It is always put in the plural number, at least with this termination: and there is but one place where we can render it commiserations, that is, in Jeremiah 31:9 -- "In commiserations will I restore them." But even there it may be rendered lamentations consistently with the whole verse; for the Prophet says, "They shall weep," and afterwards adds, "In lamentations will I restore them." The greater part indeed of interpreters render it here, prayers; but the Hebrews prefer to translate it commiserations, and for this reason, because they consider that the spirit of grace is nothing else but simply grace itself. The spirit of grace is indeed grace itself united with faith: for God often hears the miserable, extends his hand to them, and brings them a most effectual deliverance, while they still continue blind and remain unconcerned. It is then far better that the spirit of grace should be poured forth on us, than grace itself: for except the spirit of God penetrate into our hearts and instils into us a feeling need of grace, it will not only be useless, but even injurious; for God at length will take vengeance on our ingratitude when he sees his grace perishing through our indifference. What then the Prophet, in my opinion, means is, that God will at length be so propitious to the Jews as to pour forth on them the spirit of grace, and then the spirit of lamentations, in order to obtain grace. They who render the word prayers, do not, as I have already said, convey the full import of the term. But we may also take commiserations in a passive sense and consistently with its common meaning: I will pour forth the spirit of grace, that they themselves may perceive my grace; and then, the spirit of commiserations, that having deplored their evils, they may understand that they have been delivered by a power from above. Hence Zechariah promises here more than before; for he speaks not here of God's external aid, by which they were to be defended, but of inward grace, by which God would pour hidden joy into their hearts, that they might know and find by a sure experience that he was propitious to them. But if the word tchnvnvm, tachnunim, be rendered commiserations, the meaning would be, as I have already stated, that the Jews, through the dictation and the suggestions of the Holy Spirit, would find God merciful to them; but if we render it lamentations, then the Prophet must be viewed as saying something more -- that the Jews, previously so hardened in their evils, as not to flee to God for help, would become at length suppliants, because the Spirit would inwardly so touch their hearts as to lead them to deplore their state before God, and thus to express their complaints to Him: and this view is more fully confirmed by what follows. They shall look to me, he says, whom they have pierced. We then see here that not only an external grace or favor was promised to the Jews, but an internal light of faith, the author of which is the Spirit; for he it is who illuminates our minds to see the goodness of God, and it is he also who turns our hearts: and for this reason he adds, They shall look to me. For God, as I have already reminded you, deals very bountifully with the unbelieving, but they are blind; and hence he pours forth his grace without any benefit, as though he rained on flint or on and rocks. However bountifully then God may bestow his grace on the unbelieving, they yet render his favor useless, for they are like stones. Now, as Zechariah declares that the Jews would at length look to God, it follows, that the spirit of repentance and the light of faith are promised to them, so that they may know God as the author of their salvation, and feel so assured that they are already saved, as in future to devote themselves entirely to him: they shall then look to me whom they have pierced. Here also the Prophet indirectly reproves the Jews for their great obstinacy, for God had restored them, and they had been as untameable as wild beasts; for this piercing is to be taken metaphorically for continual provocation, as though he had said, that the Jews in their perverseness were prepared as it were for war, that they goaded and pierced God by their wickedness or by the weapons of their rebellion. As then they had been such, he says now, that such a change would be wrought by God that they would become quite different, for they would learn to look to him whom they had previously pierced. We cannot finish today. Prayer Grant, Almighty God, that as we are this day surrounded with enemies, and without any defense, so that our safety seems to be every moment in danger, -- O grant, that we may raise up our hearts to you, and being satisfied with your protection alone, may we despise whatever Satan and the whole world may threaten us with, and thus continue impregnable while carrying on our warfare, so that we may at length reach that happy rest, where we shall enjoy not only those good things which thou hast promised to us on earth, but also that glorious and triumphant victory which we shall partake of together with our head, even Christ Jesus, as he has overcome the world for us, in order that he might gather us to himself, and make us partakers of his victory and of all his blessings. -- Amen. Lecture One Hundred and Sixty-second We said in our yesterday's lecture, that the words, They shall look to me whom they have pierced, are to be taken metaphorically, for the Prophet expresses here what he had said before -- that the Jews would some time return to a sound mind, that is, when endued with a spirit of grace and of commiserations. For it is a true conversion when men seriously acknowledge that they are at war with God, and that he is their enemy until they are reconciled; for except a sinner sets himself in a manner before God's tribunal, he is never touched by a true feeling of repentance. It is therefore necessary for us to remember, that God has been offended by us, and that we have, as far as we could, instigated him to destroy us, inasmuch as we have provoked his wrath and his vengeance. This then is the real meaning of the Prophet here: for the Jews, after having in various ways and for a long time heedlessly provoked God, would sometime be led to repentance, inasmuch as they would become terrified by God's judgment, while no one of them thought previously that they had any account to render. John says that this prophecy was fulfilled in Christ, when his side was pierced by a spear, (John 19:37;) and this is most true: for it was necessary that the visible symbol should be exhibited in the person of Christ, in order that the Jews might know that he was the God who had spoken by the Prophets; and we have elsewhere seen similar instances. The Jews then had crucified their God when they grieved his Spirit; but Christ also was as to his flesh pierced by them. And this is what John means -- that God by that visible symbol made it evident, that he had not only been formerly provoked in a disgraceful manner by the Jews, but that at length in the person of his only-begotten Son this great sin was added to their disgraceful impiety, that they pierced even the side of Christ. It is indeed true, that the side of Christ was pierced by a Roman soldier, but, as Peter says, he was crucified by the Jews, for they were the authors of his death, and Pilate was almost forced by them to condemn him. (Acts 2:36.) So then the piercing of his side is justly to be ascribed to the Jews, for they executed what their mad impiety suggested by the hand of a foreign soldier. But it must be observed, that the words of the Prophet are not cited by John with reference to repentance, for he does not speak there of repentance; but his object was briefly to show, that Christ is that God who had from the beginning spoken by the Prophets; for he says, They shall look to me. It is certain that the only true God, the creator of heaven and earth, declared this through his Spirit by the mouth of Zechariah. Then Christ is that same God. We do not, however, thus confound the persons; but we are to conclude that the essence of the Father and of the Son is simple and the same, which those wicked men, who now disturb the Church, attempt to deny. For they imagine that the Father is the only true God, and then they allow that Christ also is a God; but they devise a new kind of divinity, like a river issuing from a fountain. They therefore deny that Christ is the only true God; though they allow that he was begotten from eternity, they yet teach us that the essence of the Father and of the Son is not the same; and they regard Christ as some sort of phantom, I know not what; for they will never allow him to be that God, the author of this prophecy. They say, as they necessarily must say, that Zechariah spoke by his Spirit; but they even account for this by referring to the proximate and the second cause, inasmuch as God the Father employed his own Son. They, however, pertinaciously contend, that Christ is a God not of the same essence with the Father; for the word God, as they imagine, does not properly belong to any but to the Father. But we clearly see how the Holy Spirit condemns this blasphemy; for he shows by the mouth of the evangelist, that he was not a kind of a second God, who was crucified, but that he was the God who spoke by Moses, and who thus declared himself to be the only true God, and affirmed the same by the mouth of Isaiah -- "My glory will I not give to another: I, I am, and none besides me." (Isaiah 42:10:) Now follows what we read in our last lecture, but time did not allow me to give an explanation: Lament, he says, shall they for him a lamentation as that for an onlybegotten; and bitter shall they be for him as with a bitterness for a first-born. Zechariah goes on with the same subject; for he promises as before the spirit of repentance to the Jews, and mentions a particular kind of repentance; but by stating a part for the whole, he includes under this kind every part of it. The beginning of repentance, we know, is grief and lamentation. As then by the phrase, "They shall look to me," he had not sufficiently expressed what he wished, he now explains his meaning more clearly by mentioning lamentation and grief, that God would at length grant the Jews repentance for heaving crucified Christ. The person indeed is changed; but we know that it is a common thing with the Prophets to introduce God as speaking, now in the first person, then in the second person. If any one be disposed to think that

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there is a difference marked out here as to the person, I do not object; but I fear that it is a refinement that will not stand. At the same time we may state this explanation -- They shall look to me whom they pierced. Was God the Father pierced? By no means; for he had not put on flesh in which he could have suffered; but this was done by his only begotten Son. Why then does the Father say, They shall look to me? the answer given is, because of the unity of the essence. It then follows -- And they shall lament for him and be bitter for him. There is here a transition from the first to the third person; for though Christ is the same with the Father, yet different as to his person. But, as I have already said, I am not inclined to enforce this view; for the Hebrew mode of speaking seems to countenance the other opinion -- that the Prophet first introduces God as the speaker, and then narrates himself, as God's minister, what would take place. But what I have just referred to is doubtless true -- that repentance is here described by stating a part for the whole; for the first thing in order is sorrow, according to what Paul teaches us in 2 Corinthians 7:10; and the reason may also be gathered from what I have said -- that it cannot be that sin will displease us, and we repent, except our guilt goad and wound us, while we acknowledge that God is an avenger of sins, and that we have to do with him; for when God the Judge comes forth to punish us, must we not necessarily be smitten with dreadful grief and alarm, yea, be almost so allowed up by it? Hence that bitterness that is mentioned; and hence lamentation; for it cannot be otherwise, when we dread God's vengeance suspended over us. But the Prophet, it may be said, seems to mean something else -- that they will lament on account of Christ, and not on their own account. To this a ready answer may be given -- that the fountain and cause of lamentation is pointed out; for ingratitude will constrain the Jews to lament, inasmuch as they will acknowledge that in their perverse obstinacy they had carried on war with God and his only-begotten Son. He does not then understand that the death of Christ would be bitter to them, as we are wont to shed tears and to lament at the death of a friend, or of a brother or of a son; but because they would know and feel that they had been extremely blind, and by their sins provoked God Jerome thought that Christ is called the only-begotten with regard to his Divine nature, and the first-born, because he is the elder brother of all the godly, and the Head of the Church. The sentiment is indeed true, but I know not whether it be the sentiment of the Prophet in this passage. I therefore prefer to take this simple view of what is here said, -- that the Jews, after having despised Christ, would at length acknowledge him to be a precious and invaluable treasure, the contempt of whom deserved the vengeance of God. Let us proceed Zechariah 12:11 11. In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. The Prophet says nearly the same thing to the end of the chapter; but as the event was worthy of being commemorated, he embellishes it with many figurative terms. He then says, that the lamentation for the death of Christ would be like that after the death of Josiah; for they who would have Hadadrimmon to be a man's name, have no reason for what they hold, and indulge themselves in mere conjecture. It is indeed agreed almost by all that Hadadrimmon was either a town connected with the plain of Megiddon, or a country near Jezreel. But as to what it was, it is a matter of no great consequence. I indeed believe that Hadadrimmo was a neighboring town, or a part of that country in which was situated the plain of Megiddon. We may now observe, that this comparison which the Prophet institutes is very apposite; for when Josiah was slain by the King of Egypt, it is said in 2 Chronicles 35:25, that an yearly lamentation was appointed. The Jews then were wont every year to lament the death of Josiah; for from that time it was evident that God was so displeased with the people, that they had no longer any hope of deliverance; nay, Jeremiah in his mournful song had special reference to Josiah, as it appears from sacred history. And, among other things, he says, that Christ our Lord, in whose life lived our life, was slain for our sins. Jeremiah then acknowledges that it was a special proof of God's vengeance, that that pious king was taken away, and that the Jews were thus as it were forsaken, and became afterwards like a dead body, inasmuch as they only breathed in the life of Josiah: and at the same time he reminds us, that the kingdom, which God had intended to be the type and image of the kingdom of Christ, had as it were ceased to exist; for the successor of Josiah was deprived of all royal honor, and at length not only the whole dignity, but also the safety of the people, were trampled under foot. Hence, most fitly does the Prophet apply this lamentation to the death of Christ; as though he had said, -- That the Jews lamented yearly the death of Josiah, because it was an evidence of the dreadful vengeance of God that they were deprived of that pious ruler; and that now there would be a similar lamentation, when they perceived that their light of salvation was extinguished, because they had crucified the Son of God, unless they humbly acknowledged their great wickedness, and obtained pardon. We now then see the true meaning of the Prophet, when he says, that the lamentation in Jerusalem would be like that in Megiddon Were any to object and say, that the death of Christ was not accompanied with tears and mourning; I answer, -- that the penitence of believers only is here described; for we know that a few only of the whole people were converted to God: but it is not to be wondered that the Prophet speaks generally of the whole nation, though he referred only to the elect of God and a small remnant; for God regarded those few who repented as the whole race of Abraham. Some mention the women of whom Luke speaks; but this seems too confined and strained: and we find also that that lamentation was forbidden by Christ, "Weep," he says, "for yourselves and for your children, not for me." (Luke 23:28.) Since then Christ shows that that weeping was vain and useless, we may surely say that what is here said by Zechariah was not then fulfilled. And we must bear in mind what I have said before, -- that by lamentation and sorrow is described that repentance with which the Jews were favored, not indeed all, but such as had been ordained to salvation by the gratuitous adoption of God. It follows -Zechariah 12:12-14 12. And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; 13. The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; 14. All the families that remain, every family apart, and their wives apart. Zechariah seems to have used more words than necessary to complete his subject; for he appears to be diffuse on a plain matter: but we ought to attend to its vast importance; for it seemed incredible, that any of that nation would repent, since they had almost all been given up to a reprobate mind. For who could have thought that there was any place for the favor of God, inasmuch as all, as far as they could, even from the least to the greatest, attempted to involve Christ in darkness? When therefore the Sun of Righteousness was as it were extinguished by the Jews, it seemed probable that they were a nation repudiated by God. But the Prophet here shows, that God would be mindful of his covenant, so that he would turn to himself some of all the families. Lament, he says, shall the land. This indeed we know did not take place as to the body of the people, but God, to whom a small flock is precious, denominates here as the whole land the faithful, who had felt how grievously they had sinned, and were so pricked in their hearts as though they had pierced the Son of God. (Acts 2:37.) And though the Jews had destroyed themselves, yet through special and wonderful favor, three thousand were converted at one sermon by Peter; and then many in Greece, Asia Minor, and in the East, repented, and many Churches arose everywhere, as though God had created a new people. If these things be rightly viewed by us, we shall not think it unreasonable that Zechariah promises repentance to the whole land. What he said before of Jerusalem ought not to be so taken as though he confined what he said to one city, but under this name he includes the whole nation, dispersed through distant parts of the world. He says now, that this lamentations would be in every family apart. By which word he means, that it would not be a feigned or pretended ceremony, as when one begins to weep and draws tears from the eyes of others. The Prophet then testifies that it would be real sorrow, for one would not imitate another, but every one, impelled by his own feeling, would really grieve and lament. This then is the reason why he says that families would lament apart. Indeed the faithful ought to stimulate others by their example and encourage them to repent, but in a congregation hardly one in ten prays in earnest for pardon and really laments on account of his sins. Since therefore men are thus born to hypocrisy, and are confirmed in it by the whole practice of their the, it is no wonder that the Prophet, in order to set forth real sorrow, represents here every family by itself; as though he had said, "The family of David shall know that it had sinned, and the family of Levi, though it may not observe such an example, shall yet inwardly acknowledge its guilt." We now see why Zechariah repeats the word apart so often. By saying, that the women wept apart, he means no doubt the same thing with what we find in the second chapter of Joel (Joel 2:1) "Go forth let the bridegroom from his chamber, and the bride from her recess." Men in grief, we know, withdraw from all pleasures and all joy. As then men usually separate themselves from their wives

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during the appointed time of public grief or mourning, the Prophet makes the women to be by themselves: he intimates at the same time that the women would not wait until the men showed then an example of mourning, but that they would of themselves, and through a feeling of their own, be inclined to lament. But we must bear in mind what I lately said, -- that the grief which the Jews felt for the death of Christ is not what is described, but rather that by which they were touched when God opened their eyes to repent for their own perverseness; for the death of Christ, we allow, is a cause of joy to us rather than of sorrow, but the joy arising from Christ's death cannot shine in us until our guilt really wounds us through God's appearing to us as a threatening judge. From this sorrow there arises the desire to repent and the true fear of God. Hence it is, that God himself will give us joy, for he will not have us, as Paul says, to be swallowed up with sorrow; he lays us prostrate, that he may again raise us up. Now, why he names the house of Levi, and the house of Shimei, or of Simeon, and the house of David, and the house of Nathan, rather than the other tribes, is uncertain: yet it seems to me probable that by the family of David he means the whole tribe of Judah, and the same by the family of Nathan. As to the tribe of Levi it excelled in honor on account of the priesthood, but no honor belonged to Simeon. Why then are Issachar and Reuben the first-born, and the other tribes omitted here? It might indeed have been, that there were then remaining more from the tribes of Simeon and Levi than from the tribe of Zebulon or of Issachar or of Reuben; but this is uncertain, and I am not disposed to make much of mere conjectures. But I am inclined to think that the family of David and the tribe of Levi are here mentioned not for the sake of honor but of reproach, because the royal family and the priests were those who crucified Christ, and pierced God in the person of his only-begotten Son. Jerome conjectures, that the family of Nathan is named, because he was a celebrated Prophet and eminent above others, and that the Prophets are designated by him. He says that many teachers arose from the tribe of Simeon; but I know not where he got his information, for he adduces no proofs. But I am satisfied with the simple view already given, -- that the Prophet by mentioning certain families meant to include the whole people, and that he does not omit the royal family nor the priests, because they were especially those who crucified Christ: and we know that Christ descended from Nathan, though Jerome thought the Prophet to be intended here rather than Nathan, one of Christ's progenitors: but these things are of small moment. He says in the last place, that this lamentation would be common to all the remaining families. Though few had returned, except those from the tribe of Judah and Benjamin, and from the tribe of Levi, yet Zechariah, as I think, means here by the remaining families, the elect who had been miraculously delivered from the common ruin; for blindness had so prevailed, that the rejection of the whole people on the part of God was evident. Under this designation then I consider the remnants of grace, as Paul says, to be included; as though the Prophet had said, that he had spoken of sorrow, not with regard to the whole nation indiscriminately, but to that part which was a remnant according to the gratuitous election of God. Now follows -Chapter 13 Zechariah 13:1 1. In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. From this verse we again learn, that Zechariah promised the spirit of repentance to the Jews, so that they would find God still propitious to them, when their circumstances were brought to the verge of despair: for it would not have been enough for them to feel sorrow, except God himself became propitious and merciful to them. He had said indeed that the Spirit of grace and of commiserations would be poured forth; but he had not as yet taught clearly what he now adds respecting remission and pardon. After having then declared that there would be felt by the Jews the bitterest sorrow, because they had as it were pierced God, he now mentions the fruit of this repentance. And hence also appears what Paul means by sorrow not to be repented of; for it generates repentance unto salvation. When then our sorrow is blessed by the Lord, the end is to be regarded; for our hearts are thereby raised up to joy. But the issue of repentance, as Zechariah declares here, is ablution: and he alludes to the legal rites when he says, A fountain shall be opened to the house of David, and to the inhabitants of Jerusalem. We know that formerly under the law many washings were prescribed to the Jews; and when any one had become defiled, to wash himself was the remedy. It is certain that water was of no value to cleanse the heart; but the sins of men, we know, are expiated by the death of Christ, so that true ablution is by the blood which he shed for us. Hence the types of the law ought no doubt to be referred to this blood. The meaning is that God would be reconciled to the Jews when they became touched with sincere sorrow, and that reconciliation would be ready for them, for the Lord would cleanse them from every defilement. He speaks of a fountain opened; and he no doubt intimates here a difference between the law and the gospel. Water was brought daily to the temple; but it was, we know, for private washings. But Zechariah promises here a perpetual stream of cleansing water; as though he had said, "Ablution will be free to all, when God shall again receive his people into favor." Though remission of sins was formerly offered under the law, yet it is now much more easily obtained by us; not that God grants a license to sin, but that the way in which our filth is cleansed, has become more evident since the coming of Christ. For the fathers under the law were indeed fully assured that God was so propitious as not to impute sins; but where was the pledge of ablution? In the sprinkling of blood, and that blood was the blood of a calf or a lamb. Now since we know that we have been redeemed by Christ, and that our souls are sprinkled with his blood by the hidden power of the Holy Spirit, it is doubtless the same as though God had not only set before our eyes our ablution, but also placed it as it were in our hands, while to the fathers it was more obscure or shown to them at a distance. And he says, To the house of David and to the inhabitants of Jerusalem. He had before restricted God's favor to that city, that he might goad the Jews, who had preferred their outward gratifications to so great a happiness; for they thought themselves happy in their exile, because they inhabited a pleasant and fruitful country, and enjoyed quietness and peace; and thus it happened that they despised the deliverance offered to them. Hence the Prophet promises here to the citizens of Jerusalem and to the royal family a fountain in which they might wash away their filth; for from Sion was the law to go forth, and from Jerusalem the word of the Lord. (Isaiah 2:2.) And we know that from thence were taken the first-fruits of the new Church. What we have before seen respecting God's favor being extended farther, is no objection; for both events were in their due order fulfilled, as God blessed the tribe of Judah, who trusted in his promises and returned to their own country, and afterwards extended wider his favor, and gathered into one body those who had been dispersed through distant parts of the world. He adds, For sin and for uncleanness, or as some read, "for sprinkling," which is by no means suitable, except the word "sin" b taken for expiation. The word is derived from ndd, nedad, but it often means sprinkling, sometimes uncleanness, and sometimes the uncleanness of women, and so some render it here. The verb signifies to remove or to separate; and hence ndh, nede, is the removal of a woman from her husband during her uncleanness, but it is applied to designate any uncleanness. It might indeed be taken here for the uncleanness of women, as an instance of a part for the whole; but I am led by the context to render it uncleanness. Now if we translate cht't, chathat, sin, then ndh, nede, must be rendered uncleanness; but if the first be expiation, then the second may be sprinkling: and this meaning I am disposed to take, for under the law sins were cleansed by sacrifices as well as by washings. The import of the whole then is -- that though the Jews had in various ways defiled themselves, so that they were become filthy before God, and their uncleanness was abominable, yet a fountain would be prepared for them, by which they might cleanse themselves, so as to come before God pure and clean. We hence see that it was the Prophet's object to show, that the repentance of which he had spoken would not be useless, for there would be a sure issue, when God favored the Jews, and showed himself propitious to them, and already pacified, and even provided for them a cleansing by the blood of his only-begotten Son, so that no filth might prevent them to call on him boldly and in confidence; for instead of the legal rites there would be the reality, as their hearts would be sprinkled by the Spirit, so that they would be purified by faith, and would thus cast away all their filth. Prayer Grant, Almighty God, that since you have been pleased to adopt us as your people, and from being your enemies, profane and reprobate, to make us the children of Abraham, that we might be to you a holy heritage, -- O grant, that through the whole course of our life we may so repent as to attain your mercy, which is daily set before us in your gospel, and of which you have given us a sure pledge in the death of your only Son, so that we may become more and more humble before you, and labor to form our life according to the rule of righteousness, and so loathe ourselves, that we may at the same time be allured by the sweetness of your goodness to call upon you, and that being thus united to tyou, we may be confirmed in the faith, until we shall reach that blessed rest which has been procured for us by the blood of your Son Jesus Christ. -- Amen. Lecture One Hundred and Sixty-third

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Zechariah 13:2 2. And it shall come to pass in that day, says the LORD of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land. Here the Prophet mentions another effect, which would follow the repentance of the people, and which the Lord also would thereby produce. There was to be a cleansing from all the defilements of superstitions; for the pure and lawful worship of God cannot be set up without these filthy things being wiped away; inasmuch as to blend sacred with profane things, is the same thing as though one sought to take away the difference between heaven and earth. No religion then can be approved by God, except what is pure and free from all such pollution. We hence see why the Prophet adds, that there would be an end to falsehoods and all errors, and to the delusions of Satan, when God restored his Church; for the simplicity of true doctrine would prevail, and thus abolished would be whatever Satan had previously invented to corrupt religion. We hence learn what I have just stated -- that God cannot be rightly worshipped, except all corruptions, inconsistent with his sincere and pure worship, be taken away. But we must at the same time observe, that this effect is ascribed to God's word; for it is that which can drive away and banish all the abominations of falsehood, and whatever is uncongenial to true religion. As then by the rising of the sun darkness is put to flight, and all things appear distinctly to the view, so also when God comes forth with the teaching of his word, all the deceptions of Satan must necessarily be dissipated. Now these two things ought especially to be known; for we see that many, who are not indeed ungodly, but foolish and inconsiderate, think that they give to God his due honor, while they are entangled in many errors, and refrain not from superstitions. Others, more politic, devise this way of peace -- that they who think rightly are to concede something to tyrants and false Prophets; and thus they seek to form at this day a new religion for us, made up of Popery and of the simple doctrine of the gospel, and in this manner as it were to transform God. As then we see that men are so disposed to mix all sorts of things together, that the pure simplicity of the gospel may be contaminated by various inventions, we ought to bear in mind this truth, -- that the Church cannot be rightly formed, until all superstitions be rejected and banished. This is one thing. We may also deduce hence another principle -- that the word of God not only shows the way to us, but also discovers all the delusions of Satan; for hardly one in a hundred follows what is right, except he is reminded of what he ought to avoid. It is then not enough to declare that there is but one true God, and that we ought to put our trust in Christ, except another thing be added, that is, except we warn men of those intrigues by which Satan has from the beginning deceived miserable mortals: even at this day with what various artifices has he withdrawn the simple and unwary from the true God, and entangled them in a labyrinth of superstitions. Except therefore men be thus warned, the word of God is made known to them only in part. Whosoever then desires to perform all the duties of a good and faithful pastor, ought firmly to resolve, not only to abstain from all impure doctrines, and simply to assert what is true, but also to detect all corruptions which are injurious to religion, to recover men from the deceptions of Satan, and in short, avowedly to carry on war with all superstitions. This was what Zechariah had in view when he said, In that day, that is, when God would restore his Church, perish shall the names of idols, so that they shall be remembered no more. By this last expression he sets forth more clearly what I have just stated, that the pure worship of God is then established as it ought to be, and that religion has then its own honor, when all errors and impostures cease, so that even the memory of them does not remain. It is indeed true, that superstitions can never be so abolished, so that no mention of them should be made; nay, the recollection of them is useful -- "You shalt remember your ways," says Ezekiel, "and be ashamed," (Ezekiel 16:6.) But by this form of speaking Zechariah means, that such would be the detestation of superstitions, that the people would dread the very mention of them. And hence we may learn how much purity of doctrine is approved by God, since he would have us to feel a horror as at something monstrous, whenever the name of an idol is mentioned. He then refers to false teachers, I will exterminate, he says, the Prophets and the unclean spirit from the land. The connection here is worthy of being noticed; for it hence appears how all errors arise, even when a loose rein is given to false teachers. It is indeed true I allow, that the seed of all errors is implanted in each of us, so that every one is a teacher to deceive himself; for we are not only disposed to what is false, but rush headlong into it: it is the corruption of our nature. But at the same time when liberty is taken to teach anything that may please men, the whole of religion must necessarily be corrupted, and all things become mixed together, so that there is no difference between light and darkness. God then here reminds us, that the Church cannot stand, except false teachers be prevented from turning truth into falsehood, and from pealing at their pleasure against the word of God. And this is what ought to be carefully observed; for we see at this day how some unprincipled men adopt this sentiment -- that the Church is not free, except every one is allowed with impunity to promulgate whatever he pleases, and that it is the greatest cruelty to punish a heretic; for they would have all liberty to be given to blasphemies. But the Prophet shows here, that the Church cannot be preserved in a pure state, and, in a word, that it cannot exist as a healthy and sound body, except the rashness and audacity of those who pervert sound and true doctrine be restrained. We now then understand the import of this verse -- that in order that God may be alone and indeed be rightly worshipped, he will take away and banish all idols and all superstitions, and also, that he will exterminate all ungodly teachers who pervert sound doctrine. He calls them first Prophets, and then unclean spirits. The name of Prophets is conceded to them, though they were wholly unworthy of so honorable a title. As ungodly men ever boast themselves in an audacious manner and hesitate not to pretend God's name, that they may more boldly proceed in deceiving: hence it is, that Scripture sometimes concedes to them a name which they falsely claim. So also the word spirit is sometimes applied to them -- "Prove the spirits, whether they are of God: every spirit that denies that Christ has come in the flesh, he is a liar." (1 John 4:1) John doubtless adopted this mode of speaking according to common usage; for all false teachers claimed this title with great confidence, and maintained that all the errors they spread abroad were revealed to them by the Spirit." Be it so then, but ye are lying spirits." Now then as to this title, there is no obscurity in what the Prophet means: and by way of explanation he adds the unclean spirit, that he might distinguish those vile men from the faithful ministers of God; as though he had said, "They indeed declare that they have drawn down the Spirit from heaven; but it is the spirit of the devil, it is an unclean spirit." Now as Zechariah declares, that this would be in the Church of God, we learn how foolish the Papists are, who are content with the mere title of honor, and claim to themselves the greatest power, and will have themselves heard without dispute, as though they were the organs of the Spirit. What right indeed do they pretend? That they have been called by the Lord. The same reason might have been assigned by these unprincipled men, whom it was necessary to drive away, in order that the Church might rise again. It then follows that we are not to consider only what name a person has, or with what title he is distinguished, but how rightly he conducts himself, and how faithfully he performs his duties and discharges the office of a pastor. Let us proceed Zechariah 13:3 3. And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him shall say unto him, You shalt not live; for you speak lies in the name of the LORD: and his father and his mother that begat him shall thrust him through when he prophesied. The same concession is made in this verse, where Zechariah speaks of the office of prophesying: he indeed confines what he says altogether to false teachers, for he takes it as granted that there was then no attention given to God's servants, inasmuch as false spirits had conspired together, so that nothing pure or sound remained in the Church. As then a false and diabolical faction had then prevailed, Zechariah calls them Prophets as though they were all such, for they were heard as the Lord's servants during that disorder of which mention is made. But he proceeds farther in this verse than before, and says, that there would be so much zeal in God's children when renewed by his Spirit, that they would not spare even their own children, but slay them with their own hands, when they saw them perverting the truth of God. Zechariah no doubt alludes to the 13th chapter of Deuteronomy 13:1 where God requires such a rigorous severity in defending pure doctrine, that a father was to rise up against the son whom he had begotten, that a husband was to lead his wife to death rather than to indulge his love and to pardon impiety, in case the wife solicited him or others to forsake God. The Lord then would have all the godly to burn with so much zeal in the defense of lawful worship and true religion, that no connection, no relationship, nor any other consideration, connected with the flesh, should avail to prevent them from bringing to punishment their neighbors, when they see that God's worship is profaned, and that sound doctrine is corrupted. This was the rule prescribed by the law. Now after religion had been for a time neglected, and even trodden almost under foot, Zechariah says, that the faithful, when they shall have repented, would be endued with so much zeal for true religion, as that neither father

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nor mother would tolerate an ungodly error in their own son, but would lead him to punishment; for they would prefer the glory of God to flesh and blood, they would prefer to all earthly attachments that worship which ought to be more precious to us than life itself. But it must at the same time be observed, that this zeal under the reign of Christ is approved by God; for Zechariah does not here confine what he teaches to the time of the law, but shows what would take place when Christ came, even that this zeal, which had become nearly extinct, would again burn in the hearts of all the godly. It then follows, that this law was not only given to the Jews, as some fanatics verily imagine, who would have for themselves at this day a liberty to disturb the whole world, but the same law also belongs to us: for if at this day thieves and robbers and sorcerers are justly punished, doubtless those who as far as they can destroy souls, who by their poison corrupt pure doctrine, which is spiritual food, who take away from God his own honor, who confound the whole order of the Church, doubtless such men ought not to escape unpunished. It would be indeed better to grant license to thieves and sorcerers and adulterers, than to suffer the blasphemies which the ungodly utter against God, to prevail without any punishment and without any restraint. And this is evident enough from the words of our Prophet. And little consideration do they also show, who immediately fret from a regard to their own relatives. When faithful ministers and pastors are constrained to warn their people to beware of the artifices of Satan, they seek to bury every recollection of this, because it is invidious, because it leads to reproach. What if their children were to be drawn forth to punishment? How could they bear this, though they might remain at home; for they cannot attend to a free warning from their own pastor, when they find that impious errors are reproved, which we see prevailing, I say not in our neighborhood only, but also in our own bosom and in the Church. Let them then acknowledge their own folly, that they may learn to put on new courage, so that they may make more account of the glory of God, and of the pure doctrine of religion, than of their own carnal attachments, by which they are too fast held. And this is also the reason why the Prophet says, who have begotten him, and he repeats it twice: nor was it in vain that God had those words expressly added, "The husband shall not suffer the wife who sleeps in his bosom to go unpunished; nor shall the father pardon his son whom he has begotten, nor the mother her own offspring, whom she has nourished, whom she has carried in her womb." (Deuteronomy 13:6, 9.) All these things are said, that we may learn to forget whatever belongs to the world and to the flesh, when God's glory and purity of doctrine are to be vindicated by us. Now the Prophet shows clearly that all this is to be understood of false teachers, for he adds, For falsehood hast thou spoken in the name of Jehovah. And at the same time the atrocity of their sin is here pointed out; for if we rightly consider what it is to speak falsehood in the name of Jehovah, it will certainly appear to us to be more detestable than either to kill an innocent man, or to destroy a guest with poison, or to lay violent hands on one's own father, or to plunder a stranger. Whatever crimes then can be thought of, they do not come up to this, that is, when God himself is involved in such a dishonor, as to be made an abettor of falsehood. What indeed can more peculiarly belong to God than his own truth? And it is his will also to be worshipped by us according to this distinction: God is truth. Now to corrupt pure doctrine -- is it not the same thing, as though one substituted the devil in the place of God? Or sought to transform God, so that there should be no difference between him and the devil? Hence the greatest of all crimes, as I have already said, does not come up to this horrible and monstrous wickedness. For how much does the salvations of souls exceed all the riches of the world? And then, how much more excellent is the worship of God than the fame and honors of mortals? Besides, does not religion itself, the pledge of eternal life, swallow up in a manner every thing that is sought in the world? But most sacred to us ought to be the name of God, the sanctifying of which we daily pray for. When therefore what is false is brought forward in the name of God, is not he, according to what I have already said, as it were violently forced to undertake the office of the devil, to renounce himself, and to deny that he is God? We hence see the design of the Prophet, when he shows that there is no place for pardon, when the ungodly thus wantonly rise up to pervert pure doctrine, and so to confound all things as wholly to destroy true religion. He adds, Pierce him shall his father and his mother who have begotten him. It is much harder to kill their son by their own hands than to bring him to the Judge, and to leave him to his fate. But the Prophet has taken this from the law -- that so much zeal is required from the faithful, that, if it be necessary, they are to exterminate from the world such pests as deprive God of his own honor, and attempt to extinguish the light of true and genuine religion. It follows -Zechariah 13:4 4. And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive: Zechariah proceeds with the same subject, but in other words and in another mode of speaking, and says, that so great would be the light of knowledge, that those who had previously passed themselves as the luminaries of the Church would be constrained to be ashamed of themselves. And he farther shows how it was that so great and so gross errors had arisen, when the whole of religion had been trodden under foot, and that was because Satan had veiled the eyes and minds of all, so that they could not distinguish between black and white. And such ignorance has been the source of all errors under the Papacy. How great has been the stupidity of that people, as they have indiscriminately admitted whatever their ungodly teachers have dared to obtrude on them? And in their bishops themselves, and in the whole band of their filthy clergy, how great a sottishness has prevailed, so that they differ nothing from asses? For artisans, and even cowherds, surpass many of the priests and many of the bishops, at least in common prudence. While then there was such ignorance in these asses, there could not have been any difference made between truth and falsehood. And then when they put on fine rings, and adorn themselves with a forked metre and its ornaments, and also display their crook, and appear in all their pontifical splendor, the eyes of the simple are so dazzled, that all think them to be some new gods come down from heaven. Hence these prelates were beyond measure proud, until God stripped off their mask: and now their ignorance is well known, and no one among the common people is now deceived. How then is it, that many are still immersed in their own errors? Because they wish to be so; they close their own eyes against clear light. The kings themselves, and such as exercise authority in the world, desire to be in their filth, and are indifferent as to any kind of abomination; for they fear lest in case of any innovation the common people should take occasion to raise tumults. As they themselves wish to remain quiet, hence it is that they defend with a diabolical pertinacity those superstitions which are abundantly proved to be so. And the people themselves neither care for God nor for their own salvation. Hence then it is, that almost all, from the least to the greatest, regard these asses, who are called prelates, as the most ignorant, and yet they submit to their tyranny. However this may be, the Lord has yet discovered the shame of those who had been a little while ago almost adored. This is what Zechariah now declares, Ashamed, he says, shall all the Prophets be in that day, every one for his own vision, when they shall have prophesied. And the concession, of which we have spoken, is not without reason; for when the brawling monks about thirty years ago ascended their pulpits, or the prelates, who theatrically acted their holy rites, there was nothing, but what was divine and from heaven. Hence with great impudence they boasted themselves to be God's messengers, his ministers, vicars, and pastors; though the name of pastors was almost mean in their esteem; but they were Christ's vicars, they were his messengers, in short, there was nothing which they dared not to claim for themselves. The Prophet ridicules this sort of pride, and seems to say, "Well, let all their trumperies be prophecies; and all their babblings, let these be for a time counted oracles: but when they shall thus prophesy, the Lord will at length make them ashamed, every one for his vision." It follows, And they shall not wear a hairy garment that they may lie; that is, they shall not be solicitous of retaining their honor and fame, but will readily withdraw from courting that renown which they had falsely attained. It appears from this place that Prophets wore sordid and hairy garments. Yet interpreters do not appropriately quote those passages from the Prophets where they are bidden to put on sackcloth and ashes; for Isaiah, while announcing many of his prophecies, did not put on sackcloth and ashes, except when he brought some sad message. The same also may be said of Jeremiah, when he was bidden to go naked. But it was a common thing with the Prophets to be content with a hairy, that is, with a sordid and mean garment. For though there is liberty allowed in external things, yet some moderation ought to be observed; for were I to teach in a military dress, it would be deemed inconsistent with common sense. There is no need of being taught as to what common decency may requite. The true Prophets accustomed themselves to hairy garments in order to show that they were sparing and frugal in their clothing as well as in their diet: but they attached no sanctity to this practice, as though they acquired some eminence by their dress, like the monks at this day, who deem themselves holy on account of their hoods and other trumperies. This was not then the object of the Prophets; but only that by their dress they might show that they had nothing else in view but to serve God, and so to separate themselves from the world, that they might wholly devote themselves to their ministry. Now the false Prophets imitated them; hence Zechariah says, they shall no more wear a hairy garment, that is, they shall no more assume a prophetic habit.

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His purpose was, not to condemn the false Prophets for wearing that sort of garment, as some have supposed, who have laid hold of this passage for the purpose of condemning long garments and whatever displeased their morose temper; but the Prophet simply means, that when purity of doctrine shall shine forth, and true religion shall attain its own honor, there will be then no place given to false teachers; for they will of themselves surrender their office, and no longer try to deceive the unwary. This is the real meaning of the Prophet: hence he says, that they may lie. We then see that hairy garments are condemned on account of a certain end -- even that rapacious wolves might be concealed under the skin of sheep, that foxes might introduce themselves under an appearance not their own. This design, and not the clothing itself, is what is condemned by Zechariah. He afterwards adds: Zechariah 13:5 5. But he shall say, I am no prophet, I am an husbandman; for man taught me to keep cattle from my youth. He describes repentance in this verse more fully. When Paul wished to exhort the faithful to newness of life, he said, "Let him who has stolen, steal no more; but rather work with his own hands, that he may relieve the wants of others." (Ephesians 4:18.) Paul notices two parts of repentance, -- that thieves are to refrain from acts of dishonesty and wrong, -- and that they ought to labor in order to aid others and relieve their wants. So also Zechariah mentions these two particulars, -- that false prophets will give up their office, -- and that they will then spend their labor in doing what is right and just, supporting themselves in a lawful and innocent manner, and affording aid to their brethren. Having spoken already of the former part, he repeats the same thing again, I am not a prophet. It is then the first thing in repentance, when they who had been previously the servants of Satan in the work of deception, cease to deal in falsehoods, and thus put an end to their errors. Now follows the progress, -- that they who lived before in idleness and in pleasures under the pretext of sanctity, willingly devote themselves to labor, and continue no longer idle and gluttonous as before, but seek to support themselves by just and lawful employment. It would not then have been enough for him to say, I am no prophet, had he not added, I am an husbandman; that is, I am prepared to labor, that I may support myself and aid my brethren. A half reformation might probably succeed with many at this day. Were many monks sure that a rich mess would continue to them in their cloisters, and were also the milted bishops and abbots made certain that nothing of their gain and profit would be lost to them, they would easily grant a free course to the gospel. But the second part of reformation is very hard, which requires toil and labor: in this case the stomach has no ears, according to the old proverb. And yet we see what the Prophet says, -- that those are they who truly and from the heart repent, who not only abstain from impostures, but who are also ready to get their own living, acknowledging that they had before defrauded the poor, and procured their support by rapine and fraud. The Prophet no doubt speaks of impostors, who were then numerous among the Jews; and there were also women who boasted that they were favored with a prophetic spirit; and the true prophets of God had to contend with these sorceresses or wise women, who had ever intruded themselves during a confused state of things, and undertook the office of teaching. As then there were at that time many idlers who lived on superstition, rightly does the Prophet send them away to cultivate the land. So at this day there are many brotherlings who hide their ignorance under their hood, and even all the papal clergy, under the sacred vestment, as they call it; and were they unmasked, it might easily be found out, that they are the most ignorant asses. Now, as the Lord has abundantly discovered their baseness, were they to acknowledge that they have been impostors, what would remain for them, but willingly to do what they are here taught? that is, to become husband men instead of being prophets. As to the end of the verse, some retain the word Adam; others render it man; and generally the word Adam means man in Scripture. But they who think that Zechariah speaks of the first man, adduce this reason, -- that as this necessity of "eating his bread by the sweat of his face" (Genesis 3:9) was imposed on all mankind after the fall, so also all his posterity were thus taught by Adam their first parent; but this interpretation seems too far-fetched. I therefore take the word indefinitely; as though he had said, "I have not been taught by any master, so as to become capable to undertake the prophetic office; but I am acquainted only with agriculture, and have made such progress that I can feed sheep and oxen; I am indeed by no means fit to take upon me the office of a teacher." I take the passage simply in this sense. With regard to the verb hqnny, ekenni, qnh, kene, means to possess, to acquire; but as the word mqnh, mekene, which signifies a flock of sheep or cattle, is derived from this verb, the most learned interpreters are inclined to give this meaning, "Man has taught me to possess sheep and oxen." I am however disposed to give this rendering, as I have already stated, "Man has taught me to be a shepherd." The import of the whole is, -- that when God shall discover the ignorance, which would so prevail in the Church, as that the darkness of errors would extinguish as it were all the light of true religion, then they who repent shall become so humble, as to be by no means ashamed to confess their ignorance and to testify that they had been impostors as long as they had under a false pretense assumed the office of prophets. The Spirit of God then requires here this humility from all who had been for a time immersed in the dregs of falsehood, that when they find that they are not fit to teach, they should say, "I have not been in school, I was wholly ignorant, and yet I wished to be accounted a most learned teacher; at that time the stupidity of the people veiled my disgrace: but now the light of truth has shone upon us, which has constrained me to feel ashamed; and therefore I confess that I am not worthy to be heard in the assembly, and I am prepared to employ my hands in labor and toil, that I may gain my living, rather than to deceive men any longer, as I have hitherto done." Prayer Grant, Almighty God, that as you hast been pleased to draw us at this day, by the light of your gospel, out of that horrible darkness in which we have been miserably immersed, and to render your face so conspicuous to us in the person of your only-begotten Son, that nothing but our ingratitude prevents us from being transformed into your celestial glory, -- O grant, that we may make such advances in the light of truth, that every one of us may be ashamed of his former ignorance, and that we may freely and ingenuously confess that we were lost sheep, until we were by your hand brought back into the way of salvation; and may we thus proceed in the course of our holy vocation, until we shall at length be all gathered into heaven, where not only that truth shall give us light, which now rules us according to the capacity of our flesh, but where also shall shine on us the splendor of your glory, and shall render us conformable to your image, through Jesus Christ our Lord. -- Amen. Lecture One Hundred and Sixty-fourth Zechariah 13:6 6. And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends. Here the Prophet, in order to finish what we explained yesterday, says that such would be the discipline among the new people after having repented, that each in his own house would chastise his sons and relatives: and it is an evidence of perfect zeal, when not only judges perform their office in correcting wickedness, but when also private individuals assist to preserve public order, each according to his power. It is indeed true that the use of the sword is not allowed us, so that the offender may be punished by his neighbor: but as it was always allowed by the law of God, that when the matter did not come before a public tribunal, friends might inflict punishment, Zechariah, alluding to this custom, says, that though they who unjustly claimed the prophetic office and spread abroad false and impious errors, should not be visited with capital punishment, yet such would be their zeal for true religion, that friends would privately chastise such as they found to be of this character. If any one objects and says, that these two things are inconsistent, -- that false Prophets were punished with death, and that they were only chastised with stripes or scourges. To this I answer, that Zechariah does not speak precisely of the kind and mode of punishment, but says generally, that false teachers, even in the estimation of their parents, were worthy of death; and that if they were treated more gently they should yet suffer such a punishment, that they would through life be mutilated and ever bear scars as proofs of their shame. We may at the same time gather from the answer what proves true repentance, Say will one, (it is put indefinitely,) or it will be said, What mean these wounds in thine hands? Then he will say, I have been stricken by my friends. The Prophet shows that those who had previously deceived the people would become new men, so as patiently to bear correction; though it might seem hard when the hands are wounded and pierced, yet he says that the punishment, which was in itself severe, would bee counted mild, for they would be endued with such meekness as willingly to bear to be corrected. Some apply this to Christ, because Zechariah has mentioned wounds on the hands; but this is very puerile; for it is quite evident that he speaks here of false teachers, who had for a time falsely pretended God's name. As then they say, that they were friends by whom they were smitten, they acknowledge themselves worthy of such punishment, and they murmur not, nor set up any complaint. It now follows -Zechariah 13:7

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7. Awake, O sword, against my shepherd, and against the man that is my fellow, says the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. It was pleasant and delightful to hear what the Prophet said at the beginning of the chapter, for he promised that a fountain would be opened, by which the Jews might cleanse away all their filth, and that God, having been reconciled, would be bountiful to them. As then he had promised so blessed and happy a state, what he had said before might have been so taken, even by the true and faithful servants of God, as though the condition of the Church were to be after that time free from every trouble and inconvenience; hence Zechariah anticipates such a conclusion, and shows that the happy state which he had promised was not to be so looked for, as it though the faithful were to be free from every affliction, for God would in the meantime severely try his Church. Though then God had promised to be bountiful to his Church, he yet shows that many troubles would be mixed up with its prosperity in order that the faithful might prepare themselves to endure all things. This discourse may indeed appear abrupt, but its different parts harmonise well together, for God so regulates his benefits which he bestows on his Church in this world, as ever to try it in various ways. What is here said was especially necessary, since very grievous afflictions were nigh at hand: for, as it is evident from history, that nation was on the borders of despair when the coming of Christ approached. This then is the reason why the Prophet seems at the first view to join together things so contrary. For what he has hitherto promised tended to prepare the faithful to bear all things patiently, inasmuch as deliverance was nigh. But in the meantime it was needful that they should be expressly encouraged to persevere, lest they should succumb under the extreme evils which were not far distant. The sum of the whole is, that before the Lord would cleanse his Church and bring it back to perfect order, very grievous calamities were to intervene, for a dreadful disorder there must be when God smites the very shepherds; and the apostrophe, when God addresses the sword, a thing void of reason, is very emphatical. It is much more striking than if he had said, "A sword shall be raised against my shepherds and against my ministers, so that the flock shall be dispersed." But the metaphor, as I said, is much more expressive, when God directs his words to the sword itself; Awake, watch, O sword, -- how? against my shepherd Most of our interpreters confine this passage to the person of Christ, because in Matthew 26:31, this sentence is quoted, "Smite the shepherd, and the sheep shall be scattered:" but this is no solid reason; for what is said of a single shepherd ought probably to be extended to the whole order. When God says in Deuteronomy 18:15, "A prophet will I raise up from the midst of you," though mention is indeed made of one Prophet only, yet God includes all the Prophets; as though he had said, "I will never deprive you of the doctrine of salvation, but in every age will I show that I care for you, for my Prophets shall be ever present, by whose mouth I shall make it known that I am near you." This passage is quoted as referring to Christ, and very suitably, because all the Prophets spoke by his Spirit, and at length he himself appeared, and by his mouth the heavenly Father spoke familiarly with us, and fully explained his whole mind, as it is said in the first chapter to the Hebrews, "In various ways and often did God speak formerly to the fathers by the Prophets, but now in these last times by his only-begotten Son." As then Christ possesses a supremacy among the Prophets, and hence rightly applied to him are the words of Moses; so also as he is the head and prince of shepherds, this pre-eminence justly belongs to him. But what is said by the Prophet is however to be viewed as a general truth. In short, God threatens the people, and declares that there would be a dreadful disorder; for they would be deprived of their shepherds, so that there would be no government among them, or one in great confusion. The word myt, omit, is rendered by some, kindred, (contribulis -- one of the same tribe,) by others, kinsman, (consanguineus -- one of the same blood,) and by others, one connected, (co-haerens,) that is, with God; and they have considered that this passage cannot be understood of any but of Christ alone: but they have taken up, as I have said, a false principle. The Greek version has citizen (ton politen,) and some render it, as Theodotion, kindred (sumfulon -- one of the same tribe.) Jerome prefers the rendering, one connected or united with me (cohaerentem mihi.) The word, according to the Hebrews, means an associate, a neighbor, or a friend, or one in any way connected with us. God, I have no doubt, distinguished pastors with this title, because he gave a representation at himself by then to the people; and the more eminent any one is, the nearer, we know, he is to God: and hence kings and judges, and such as exercise authority, are called his sons. So also pastors are called his associates, for they spend their labor in building up the Church. He is the chief Pastor, but he employs his ministers to carry on his work. This is the reason why they are called the associates of God, that is, on account of the connection between them, for they are co-workers with God, as Paul also teaches us. In short, the Prophet calls pastors the associates of God in the same sense in which Paul calls them fellow-workers. (sunergous 1 Corinthians 3:9.) Having said that the sword was permitted, nay, commanded, to rise against the shepherd, he immediately adds, that the sheep were dispersed. We then see that in these words is set forth a calamity that was to be feared, and which the people were not able to escape, in order that the faithful might not be too much disheartened, as though God would disappoint them, but that they might stand firm amidst grievous troubles and violent commotions. Since then this disorder was nigh, Zechariah bids the faithful to continue firm and patiently, and quietly hope, until God showed himself again propitious to them, and those evidences of his favor appeared of which he had before spoken. We now see what the design of the Prophet was. But we must especially notice, that it is a sure presage of the people's ruin and destruction when pastors are taken from them; for when God intends to keep us safe, he employs this instrumentality, that is, he raises up faithful teachers, who rule in his name; and he rules them by his Spirit, and fits them for their rank and station: but when he strikes them, he not only forsakes the people, but also shows that he is the avenger of wickedness, so that the people themselves are destroyed. This is the import of the Prophet's words. But this, as I have already observed, was fulfilled in Christ; for he accommodated the passage to himself when his disciples fled from him. Though they were but a small flock, being very few in number, yet they were scattered and put to flight. In that case then, as in a mirror, appeared how truly it had been said by Zechariah, that the scattering is nigh when a pastor is smitten. By the word sword, he means affliction; for though Christ was not slain by a sword, yet crucifixion and violent death are fitly designated by the word sword. It follows at the end of the verse, And I will turn my hand to the little ones. Some consider that the little ones would be exposed to many evils, because the Lord would ever hold his rod in his hand to chastise them. But the Prophet, I have no doubt, meant what is far different, -- that God would show mercy to them, when the body of the people had been as it were torn into many parts. For all the godly might have been wholly dejected when their shepherds were taken away, and when the people were become like a straying flock. God then comes to their aid, and testifies that his hand would be extended over the miserable and the poor ones, who had been almost overwhelmed by a mass of evils. This passage is also very serviceable to us in the present state of the Church: for we see how God has lately cut off many pastors, so that what is called the Church is become like a mutilated body. We also see that God often deprives of good and faithful pastors those who have abused his truth, or with impious contempt rejected it. We might then in this case be terrified and cast off all hope of salvation, were we not to remember what Zechariah teaches us here, even that though the Church were contemptible in the world, and though the faithful were few in number, and all of them exposed to calamities, yet God's hand will be over them, so as to gather for himself again a Church from the torn members. This is the import of the whole. It follows -Zechariah 13:8 8. And it shall come to pass, that in all the land, saith the LORD, two parts therein shall be cut off and die; but the third shall be left therein. He goes on with the same subject; for he reminds the faithful, that though God had resolved to restore his Church, and though his blessing would be evident, yet very heavy afflictions were not far distant; as though he had said, "God will give you a serene heaven and a bland air, that the land may bring forth its fruit; but still there is a heavy tempest impelling, and ye shall not be exempt from storms and hail. But when God has laid waste a part of the land, he will bless you with corn and wine, so that you shall have sufficient support." So also in this place he says, "God will protect his Church, and will also be propitious to it, for he will wash away all the filth of wickedness, and will give to you faithful pastors, when he has removed the impostures of Satan: but in the meantime most grievous afflictions await you, and a hard state of things, and difficult to be borne, must be expected; for God will appear as though he intended to destroy his people: such will be the scattering." For this reason he says, that there will be through the whole land the most grievous calamities: Two parts, he says, shall die; the third only shall remain We now see how all these things agree, and how the Prophet's words harmonise. In short, he means, that what he had before promised respecting the future favor of God, does not belong indifferently to all, or to the whole body of the people, but to the faithful, whom God will in a wonderful manner deliver from ruin; for of the people God will only save the third part, as he had already resolved to destroy the other two parts. The intention of the Prophet is now by no means doubtful. But we hence conclude, that what God daily promises to his Church is not to be extended indiscriminately to all, for many falsely profess his name: but he knows his own, as Paul says, and therefore exhorts them to depart from iniquity. (2 Timothy 2:16.) Let us then know that promises of God's favor do not appertain to hypocrites: for though he has decreed to deal kindly and graciously with his Church, he yet continues to diminish it, so that the third part only remains safe. Whenever then we

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speak of God's mercy towards his Church, and of his aid and help, let us ever bear in mind the cleansing of which Zechariah now speaks, that God will reserve the third part, while the greater portion ever runs headlong into ruin. It is then enough that the third part should be delivered from destruction. But this verse, as it has already appeared, ought to be applied to the kingdom of Christ. Literally we read, the mouth of the two; but phy, pi, is to be taken metaphorically for part or portion. A part then of the two in it, or two parts in it, (the plural is joined with the singular, as often is the case,) shall perish, shall be cut off. The verb krt, caret, means to cut off; and then gv, guo, signifies to die or to sink. Though he understands the same things by the two words, it is not yet an unmeaning repetition; for it might have seemed hard and unreasonable that only a third part of God's people should remain. This diminution of the Church might have disturbed the minds of many, and might have appeared incredible: hence the Prophet, in order to confirm what in itself seemed a paradox, says, they shall die, they shall perish; it has been so decreed, and you are not to contend with God; for given up to ruin shall the greater number be, while a few only shall remain: the third part then shall remain in it. It follows -Zechariah 13:9 9. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God. Zechariah proceeds further here, that when God shall cut off two parts of the people, he will yet save the third for this end -- that it might be proved by various kinds of trials, and be made to bear many afflictions. With regard to the two parts, the Lord did not afflict them in order to turn them to repentance, but resolved wholly to destroy them. The third part then is reserved for salvation; and yet it is necessary even for them to be cleansed through many afflictions. Very useful is this doctrine; for we hence first conclude that many, not only from the world, are led into perdition, but also from the bosom of the Church: for when three hundred shall profess to worship God, one hundred only, says Zechariah, will be saved. There are always among the people many hypocrites; nay, the grains lie hid in the midst of much chaff and refuse; it is therefore necessary to devote to ruin and eternal death a larger number than those who shall be saved. Let us then not envy the ungodly, though their prosperity may disturb us and cause us to grieve. (Psalm 37:2.) We think them happy; for while God spares and supports them, they deride us and triumph over our miseries. But under this circumstance, the Holy Spirit exhorts us to bear patiently our afflictions; for though for a time the happiness of the ungodly may goad us, yet God himself declares that they are fattened in order to be presently slain, when they shall have gathered much fatness. This is one thing. Then it is in the second place added, that after the greater part, both of the world and of the Church, (at least such as profess to belong to it,) shall be destroyed, we cannot be retained in our position, except God often chastises us. Let us then remember what Paul says, that we are chastised by the Lord, that we may not perish with the world; and the metaphors which the Prophet adopts here are to the same purpose; for he says, I will lead them through the fire. He speaks here of the faithful whom God has chosen into salvation, and whom he has reserved that they might continue safe: yet he says, that they shall be saved through fire, that is, hard trials. But he sets forth this still more clearly, He will prove them, he says, as silver and gold. The stubble and the chaff, as John the Baptist teaches us, are indeed cast into the fire, (Matthew 3:12,) but without any benefit; for the fire consumes the refuse and the chaff, and whatever is corruptible. But when the gold and the silver are put in the fire and are purified, it is done that greater purity may be produced, and also that what is precious in these metals may become more apparent: for when the silver is drawn out of the mine, it differs not much from what is earthy. The same is the case with gold. But the furnace so purifies the gold and silver from their dross, that they attain their value and excellency. Hence Zechariah says, that when God casts his faithful people into the fire, he does this according to his paternal purpose in order to burn out their dross, and thus they become gold and silver who were before filthy and abominable, and in whom much dross abounded. We see then that the elect of God, even those who may be rightly counted his children, are here distinguished from the reprobate, however they may profess God's name and worship. Now this passage is not inconsistent with that in Isaiah, "I have not purified thee as silver and gold, for thou hast been wholly consumed." (Isaiah 48:10.) Though God tries his elect by the fire of afflictions, he yet observes moderation; for they would wholly faint were he to purify them to the quick. It is however necessary to pass through this trial of which the Prophet now speaks: and thus the state of the Church is here described -- that it ought to be always and continually cleansed, for we are altogether unclean; and then, after God has washed us by his Spirit, still many spots of uncleanness remain in us; besides, we contract other pollutions, for it cannot be but that much contagion is derived from those vices by which we are on every side surrounded. He now adds, He will call on my name, and I will answer him. With this consideration God mitigates what was in itself hard and grievous. It is hard to see so many dreadful evils, when God treads underfoot the greater part of the world, and when his vengeance bursts forth on the Church itself, so that his severity on every side fills us with fear. But this also is added -- that we are daily to feel the fire, as though God meant to burn us, while yet he does not consume us. Hence the Prophet shows how these miseries are to be sweetened to us, and how sorrow becomes not too grievous; for we are tried by the cross and the scourges and chastisements of God in order that we may call on his name. Hearing follows calling; and nothing can be more desirable than this. The Prophet then proves from the happy effect, that there is no reason for the faithful to murmur against God, or impatiently to bear their evils, because being purified they can now really flee to him. Were any to ask, whether God can by his Spirit only draw the elect to true religion? If so, why is this fire of affliction and hard trial necessary? The answer is, that he speaks not here of what God can do, nor ought we to dispute on the subject, but be satisfied with what he has appointed. It is his will then, that his own people should pass through the fire and be tried by various afflictions, for this purpose -- that they may sincerely call on his name. We must at the same time learn that it is the true preparation by which the Lord brings back the elect to himself, and forms in them a sincere concern for religion, when he tries them by the cross and by various chastisements; for prosperity is like mildew or the rust. We cannot then look to God with clear eyes, except our eyes be cleansed. But this cleansing, as I have said, is what God has appointed as the means by which he has resolved to render his Church submissive. It is therefore necessary that we should be subject, from first to last, to the scourges of God, in order that we may from the heart call on him; for our hearts are enfeebled by prosperity, so that we cannot make the effort to pray. But this consolation is ever to be applied to ease our sorrows, when our flesh leads us either to perverseness or to despair; let this remedy occur to us, that though chastisement is hard while it is felt, it ought yet to be estimated by what it produces, as the Apostle also reminds us in Hebrews 12:11. Let us especially know that the name of God is then seriously invoked, when we are subdued, and all ferocity, and all the indulgence of the flesh, are corrected in us: for we are like untamed heifers, as Jeremiah says, when God indulges us. (Jeremiah 31:18) Hence the discipline of the cross is necessary, so that earnest prayer may become vigorous in us. He shows at last how God may be invoked, for we are taught that he will be kind and propitious to us, whenever called upon. It would not indeed be enough for us to groan under the burden of afflictions, and to be thus awakened to prayer, except God himself allured us and gave us hope of favor. Hence the Prophet adds, I will say, My people they are; and they will say, Jehovah our God is he. The Prophet in short means, that unless the promises of God shine on us, and invite us to prayer, no sincere prayer can ever be drawn from us. How so? Because we first come to God by faith alone, and this opens the gate to us, and all prayers not founded on faith are rejected; and further, we know that men naturally dread the presence of God, and will do so until he gives them a taste of his goodness and love. Hence what Zechariah says here is especially worthy of notice, -- that God's word precedes, so that we may follow with confidence, and be able to enter through the gate opened to prayer, for except he first says, "ye are my people," we cannot claim the privilege of entering into his presence and say, "you are our God." For who has bound God to us, that he should be a God to us? Even he himself; for he has bound himself to us when he promised that we shall be his people. There is then, as I have said, no right beginning to prayer until we are taught that God is ready to hear our prayers, as it is said in Psalm 65:2, "You God hear prayers, and all flesh shall come to you." Prayer Grant, Almighty God, that as you see that we are full of so many sinful desires, which defile whatever purity you have conferred on us by your Spirit, -- O grant, that we may daily profit under your scourges, and so submit ourselves to be ruled by you, as to become resigned and obedient, even when you deal with us with unusual severity; and may we ever taste of the sweetness of your goodness in your greatest rigour, and know that you thereby provide for our safety, and lead us towards perfect purity, from which we are as yet far distant, so that we may be obedient to you in this world, and become hereafter partakers of that victory which Christ has procured for us, and enjoy with him his triumph in your heavenly kingdom. -- Amen. Chapter 14 Lecture One Hundred and Sixty-fifth Zechariah 14:1, 2

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1. Behold, the day of the Lord cometh, and your spoil shall be divided in the midst of you. 2. For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. Zechariah pursues the same subject as in the preceding chapter: for having promised a joyful and happy state to the faithful, who despising their indulgences in Chaldea had returned to their own country, he now reminds them that their peaceful condition in Judea would not be without many trials and troubles; and therefore he exhorts them to patience, lest they should faint in their adversities, and repent of their return. Some apply this chapter to the time of Antichrist, some refer it to the last day, others explain it of the destruction of the city which happened in the reign of Vespasian; but I doubt not but that the Prophet meant here to include the calamities which were near at hand, for the city had not yet been built, the Jews having been much harassed by their neighbors; and we also know how atrocious was the tyranny which Antiochus exercised: in short, there was a continued series of evils from the time the city and the temple began to be built till the coming of Christ. As then the Jews, who had preferred foreign countries to their own, might have boasted of their lot and despised their brethren, as though they had foolishly and thoughtlessly removed from foreign lands, and had been too precipitate in returning, God designed to declare by the mouth of Zechariah what evils were at hand, that the faithful might with a courageous mind be prepared to undergo their trials, and that they might never succumb under any evils, for the Lord had promised more to them than what they could have attained in Chaldea and other countries. Having now explained the meaning of the Prophet, I shall come to the words. Behold, he says, the day shall come to Jehovah, and divided shall be thy spoils in the midst of the city. By the demonstrative particle. Behold, the certainty of the prophecy, as it has been elsewhere said, is intimated; for the Prophet points out as by the finger what could not yet be comprehended by human minds. And he says, that the day would come to Jehovah, that they might know that they would suffer a just punishment when the Lord treated them in this manner; for men, we know, indulge themselves and seek pleasures, and when God seems not to deal kindly with them, they raise a clamor as though he were too severe. Hence the Prophet reminds them, that so great a calamity would not come without a cause, for God would then execute his judgment. He does not expressly describe it, but he speaks as though he summoned them before God's tribunal. Now when we understand that we have to do with God, it avails us nothing to murmur. It is then better to be silent when God is set forth as being in the midst of us, for it is certain that he will not in chastising us exceed what is just. But here is described a hard affliction; for Zechariah intimates that the city would be exposed to the will of enemies, so that they would divide at pleasure their spoils in the very midst of it. What conquerors snatch away, they afterwards in private divide among themselves; and we know that many cities have been plundered, when yet the conquerors have not dared to expose to view their spoils. But the Prophet means here that there would be no strength in the Jews to prevent their enemies from dividing the spoils at their leisure in the midst of the city. He afterwards adds, I will gather all nations against Jerusalem. He confirms what I have already said, that God would be the author of those calamities, and thus he puts a restraint on the Jews, that they might not expostulate with him respecting the severity of their punishment. He then shortly intimates, that the nations would not come by chance to attack Jerusalem; and that whatever commotions would arise, they could not be ascribed to chance or to fortune, or to the purposes of men, but to the decree of heaven. He then bids them to look to God, that they might humble themselves umber his mighty hand, according to what Peter also does. (1 Peter 5:6.) He might have said in a briefer manner, "All the nations shall conspire;" but he ascribes this to God, and says, that he will bring them, like a prince, who collects an army, which he commands to fight under his banner. And by naming all nations, he reminds them that their trials would not be light; for such would be the union of enemies, and so large would be their number, that Jerusalem would be brought nigh to utter ruin. But afterwards he subjoins a consolation to moderate the grievousness of that calamity: yet he says first - Taken shall be the city, plundered shall be the houses, and the women shall be ravished. What usually happens to a city taken by storm, the citizens of Jerusalem, the Prophet says, would have to endure. It is indeed an extreme outrage, when women are ravished by enemies; and then, poverty is often more grievous than death; and yet he says, that when deprived of their substance they would have to witness an outrage more hard to be borne than death itself, because their women would be subjected to such a disgrace. He adds, that half part of the city would depart. He had said before that a third part only would be saved; but he now seems to be inconsistent with himself. But as to number we need not anxiously enquire, as I have elsewhere reminded you; for the Prophets often mention half part and then the third, when yet they mean the same thing. It is the same as though he had said, that the destruction would be so great, that hardly half of them would remain alive. Now follows the consolation which I have mentioned, -- that the residue of the people would not be exterminated from the city. By these words the Prophet teaches them, that though hard would be the condition of the city, as it would be reduced nearly to a waste, yet they who having returned to their country sincerely worshipped God, would be blessed; for the Church would ever remain safe, and that how much soever God might lessen the number, yet a part of the Church, however small, would be kept safe. The object then of the Prophet is to comfort the faithful, that they might sustain whatever evils might be at hand, and look for what God promises, even that a Church would again emerge, and that God would really prove that Jerusalem was not in vain his sanctuary, where he would bless the remnant which escaped, and escaped through his wonderful favor. He afterwards adds -Zechariah 14:3 3. Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle. Zechariah here amplifies the favor of God, -- that he will go forth openly, and avowedly carry on war against all the enemies of Jerusalem. It was not indeed a small mitigation of their evils, that a part of the Church would be saved. But the Prophet declares here what is still far better, -- that when God afflicted his Church, and suffered it to be violently assailed by enemies, he would become at length the avenger of all the wrongs they might have done. We know how we are wounded and tried, when God gives loose reins to the ungodly, and when they grow wanton in their wickedness and triumph, insult God, and almost spit as it were at the very clouds. When therefore the ungodly thus petulantly exult, and God in the meantime hides himself and is still, it is difficult to wait patiently for the issue. Hence the Prophet promises that God will become the avenger, after having allowed his Church to be for a time chastised by ungodly and wicked enemies. Go forth, he says, shall Jehovah. We know the meaning of this metaphorical expression. The Prophets sometimes extend the phrase, "Go forth shall God from his holy place," as though they said -- that the Jews would find by experience that God's name is not invoked in vain in his temple, and that it has not been said in vain, that God is seated between the cherubim. But the Prophet seems here to speak of God generally, as going forth armed from his recesses to resist the enemies of his Church. Go forth then shall God; for he had for a time concealed his power. In a like manner, we know that God hides his face from us when he brings us no help, and when we also think that we are neglected by him. As then God, as long as he hides his power, seems to be without power, hence the Prophet says here, Go forth shall Jehovah, and he will fight against these nations By these words he intimates, that there is no reason for the faithful to envy their enemies, even when all things go on prosperously with them; for they will at length find that they cannot injure the Church without God undertaking its cause, according to what he has promised, "I will be an enemy to thine enemies." (Exodus 23:22.) But as this is a thing difficult to be believed, he calls to mind ancient history, -As in the day, he says, in which he fought in the day of battle. Some confine this part to the passage through the Red Sea; but I think that Zechariah includes all the instances which God had given to the Jews to prove that they were the objects of his care. God then, not only once, not at one time, nor in one manner, had put forth his power, that the Jews might plainly see that they became conquerors through his aid. This is what Zechariah means. He in effect says, "Both you and your fathers have long ago found that God is wont to fight for his Church; for he has honored you with innumerable victories; you have been often overwhelmed with despair, and his favor unexpectedly shone upon you, and delivered you beyond all that you hoped for: you had often to contend with the strongest enemies; they were put to flight, even when you were wholly unequal to them in number, and yet God bestowed upon you easy victories. Since then God has so often and in such divers ways cast down your enemies, why should you not hope for the same aid still from him?" We hence see why the Prophet now refers to the ancient battles of God, even that he might by facts confirm the Jews in their hope, and that they might not doubt but that God was endued with power sufficiently strong to subdue all the ungodly, for he loses none.

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And he adds, in the day of battle, even when there is need of help from heaven. He indeed calls it the day of engagement or contest, for so the word qrv, koreb, properly means. When therefore it was necessary for God to engage with enemies, then his power appeared: "There is hence no reason for you hereafter to doubt, but that he will still prevail against your enemies." We know that this mode of speaking is frequently and commonly used by the Prophets, that is, when they adduce examples of God's favor and power, by which he has proved that there is in him alone sufficient help for the deliverance of his Church. It behaves us now to apply to ourselves what is here said, for Zechariah did not only speak for the men of his age, or for those of the next generation, but he intended to furnish the Church with confidence till the end of the world, so that the faithful might not faint under any trials. Whenever then the ungodly prevail, and no hope shines on us, let us remember how often and by what various means God has wonderfully delivered his Church as it were from death; for it was not his purpose only once to help and aid his own people, but also to animate us, that we at this day may not despond, when we endure evils with which the fathers formerly struggled. He then adds -Zechariah 14:4 4. And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. He continues the same subject, that God's power would be then conspicuous in putting enemies to flight. He indeed illustrates here his discourse by figurative expressions, as though he wished to bring the Jews to see the scene itself; for the object of the personification is no other but that the faithful might set God before them as it were in a visible form; and thus he confirms their faith, as indeed it was necessary; for as we are dull and entangled in earthly thoughts, our minds can hardly rise up to heaven, though the Lord with a clear voice invites us to himself. The Prophet then, in order to aid our weakness, adds a vivid representation, as though God stood before their eyes. Stand, he says, shall his feet on the mount of Olives. He does not here promise a miracle, such as even the ignorant might conceive to be literal; nor does he do this in what follows, when he says, The mount shall be rent, and half of it shall thorn to the east and half to the west. This has never happened, that mount has never been rent: but as the Prophet could not, under those grievous trials, which might have overwhelmed the minds of the godly a hundred times, have extolled the power of God as much as the exigency of the case required without employing a highly figurative language, he therefore accommodates himself, as I have said, to the capacity of our flesh. The import of the whole is, -- that God's power would be so remarkable in the deliverance of his Church, as though God manifested himself in a visible form and reviewed the battle from the top of the mountain, and gave orders how everything was to be done. He says first, Stand shall his feet on the mount of Olives. Why does he not rather say, "In the city itself?" Even because he meant by this mode of speaking to show, that God would watch, that he might see what would be necessary for the deliverance of his Church. All these things, I know, are explained allegorically, -- that Christ appeared on the mount of Olives, when he ascended into heaven, and also, that the mount was divided, that it might be passable, and that the apostles might proceed into the various parts of the world, in order that they might assail all the nations: but these are refinements, which, though they please many, have yet nothing solid in them, when they are by any one properly considered. I then take a simpler view of what the Prophet says, -- that God's hand would be sufficiently conspicuous, whenever his purpose was to aid his miserable and afflicted Church. The same view is to be taken of what follows, that a great valley would be in the middle, for the rent would be one half towards the north and the other half towards the south. It is the same thing as though he had said, that Jerusalem was as it were concealed under that mountain, so that it was hid, but that afterwards it would be on an elevated place, as it is said elsewhere, "Elevated shall be the mountain of the Lord," say both Isaiah and Micah, "above all mountains." (Isaiah 2:2; Micah 4:1.) That hill, we know, was small; and yet Isaiah and Micah promise such a height as will surpass almost the very clouds. What does this mean? Even that the glory of the God of Jerusalem will be so great, that his temple will be visible above all other heights. So also in this place, Rent, he says, shall be the mount of Olives, so that Jerusalem may not be as before in a shaded valley, and have only a small hill on one side, but that it may be seen far and wide, so that all nations may behold it. This, as I think, is what the Prophet simply means. But those who delight in allegories must seek them from others. It now follows -Zechariah 14:5 5. And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with thee. The Prophet says again, that God's presence would be terrible, so that it would put to flight all the Jews; for though God promises to be the deliverer of his chosen people, yet as there were still mixed with them hypocrites, his language varies. But we must further observe, that though the Lord may appear for our deliverance, it yet cannot be but that his majesty will strike us with fear; for the flesh must be humbled before God. What the Prophet then says is the same as though he had said, that the coming of God, which he had just mentioned, would be fearful to all, not only to open enemies whom he would come to destroy, but also to the faithful, though they knew that he would put forth his power to save them. And thus the Prophet seems to reason from the less to the greater; for if the faithful, who look anxiously for God, yet tremble and quake at his presence, what must happen to his enemies, who know that he is against them? As then the Prophet bids here the faithful to be prepared reverently to look for God, so also he shows that he will be dreadful to all the ungodly, in order that the elect might not hesitate to flee to his aid and to rely on him. Flee, he says, shall ye through the valley of the mountains. Some imagine this to have been a valley so called, because it was of long extent, stretching through chains of mountains; but we read nothing of this in scripture. It seems to me probable, that valleys of the mountains were all those places called, which were rough, impassable, and intricate. Since then there was much wood, and no easy passage through these countries, the Prophet says that there would be a long valley, which never was before, but which the rending, of which he had spoken, would produce. And for the same purpose he adds, Reach shall the valley of the mountains to Azal. This I think is a proper name of a place; yet some render it, next; but I see not for what reason. The meaning then is, -- that where there were previously many hills which were not passable, or even mountains through which it was difficult to penetrate, there would be one continuous and even valley to a place very remote. And he says, that flight would be hasty, as in the days of Uzziah, king of Judah; for it appears from sacred history that Judah was then shaken with a terrible earthquake. The Jews, as they are bold in their conjectures, suppose that this happened when Uzziah approached the altar to burn incense to God; and Jerome has followed them. But at what time that earthquake happened is not certain. Amos says that he began to prophecy two years after an earthquake, (Amos 1:1) but for what cause the earth was then shaken we nowhere read: and yet we learn from this as well as from other passages, that it was an awful sign and presage of God's vengeance. God then intended to announce to the Jews a dreadful calamity, when he thus shook the earth. And for the same purpose also does Zechariah now say, that the flight would be precipitous, as when the Jews retook themselves to flight, as it were in extreme despair, in the time of Uzziah. As then ye fled from the earthquake, so shall ye flee now. A long time had indeed intervened from the death of Uzziah to the return of the people; hence the Prophet intimates that it would be an unusual calamity, for the like had not happened which had caused so much terror to the Jews for many ages. But we must remember what I have said -- that this coming of God is not described as fearful for the purpose of threatening the Jews; but rather in order to show that the ungodly would not be able to stand in the presence of God, as he would terrify even those for whose aid he would come forth. And we must also observe what has been stated that God varies his address by his Prophets; for now he speaks to the whole Church, in which hypocrites are mingled with the sincere, and so threatening must be blended with promises, and then, he directs his words especially to the elect alone, to whom he manifests his favor. He says at length, And come shall Jehovah, my God. The Prophet repeats what he had said shortly before -- that God's power would be made evident to the Jews, as though they saw it with their eyes. There is indeed no necessity to suppose that God would actually descend from heaven; but he teaches us, as I have said, that though God's power would be for a time hidden, it would at length appear in the deliverance of his elect, as though God descended for the purpose from heaven. He calls him his God, in order to gain more credit to his prophecy. He no doubt thus courageously assailed all the ungodly, to whom promises as well as threatening were a mockery; and he also intended to support the minds of the godly, that they might not doubt but that this was promised them from above, though they heard but the voice of a mortal man. The Prophet then with great confidence claims God here as his God, as though he had said -- that there was no reason for them to judge of what he said by any worldly circumstance or by his person; in short, he declares here that he was sent from above, that he did not rashly intrude himself, so as to promise anything which he himself had invented, but that he was favored with a divine mission, so that he represented God himself.

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And this also is the object of the conclusion, which has been overlooked by some. All the saints with you. There seems to be here a kind of indignation, as though the Prophet turned himself away from his hearers, whom he observed to be in a measure prepared obstinately to reject his heavenly doctrine; for he turns his discourse to God. The sentence seems indeed to lose a portion of its gracefulness, when the Prophet speaks so abruptly, Come shall Jehovah my God, all the saints with you. He might have said "all the saints with him:" but as I have said, he addresses God, as though he could not, on account of disgust, speak to malignant and perverse men, and this serves much to confirm the authority of his prophecy; for he not only declares boldly to men what was to be, but also appeals to God as his witness; nay, he seems as though he had derived by a secret and familiar colloquy what he certainly knew was committed to him by God. But by saints, as I think, he understands the angels; for to include the holy patriarchs and kings, would seem unnatural and far-fetched: and angels, we know, are called saints or holy in other places, as we have seen in the third chapter of Habakkuk (Habakkuk 3:1); and they are called sometimes elect angels. In short, the Prophet shows, that the coming of God would be magnificent; he would descend, as it were, in a visible manner together with his angels, that men's minds might be roused into admiration and wonder. This is the meaning. Zechariah 14:6, 7 6. And it shall come to pass in that day, that the light shall not be clear, nor dark: 7. But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, that at evening time it shall be light. The Prophet confirms what we have already observed that the Church would be subject to many troubles and commotions, so that the faithful should not enjoy the common light, but be more miserable than men in general. And he has ever the same object in view, to prepare the faithful to exercise patience, and to remind them that they are not to promise themselves such enjoyments in the holy land, as though they were to be free from the trials of the cross. Lest then they should deceive themselves with vain hopes, he sets before them many evils and many calamities, that they might confidently wait for the aid, of which he had spoken, while immersed in thick darkness, and hardly able to distinguish between day and night. But the rest shall be considered tomorrow. Prayer Grant, Almighty God, that since you have deigned to separate us to be your peculiar treasure, and lead us daily under your banner, and invites us so kindly and gently by the voice of your gospel, -- O grant, that we may not reject so great a kindness, nor render ourselves unworthy of our holy calling; and whatever evils must be borne by us, may we sustain them with resigned minds, until having at length finished the contests by which you would now exercise and prove our faith, we shall be received into that blessed rest, which is laid up for us in heaven, and has been purchased for us by the blood of your only-begotten Son. Amen. Lecture One Hundred and Sixty-sixth We explained shortly yesterday why the Prophet says, that there would be for some time no difference between day and night; it was to prepare the faithful for all changes, and to show that they are not to promise themselves anything certain or sure in this world. Days and nights revolve throughout all seasons of the year, but the Prophet shows that there would be an uncertain time, as though it were twilight, or that there would not be constant light, but light mixed with darkness. The two verses ought to be connected together, when he says, In that day there shall not be precious light and mingled light, or, on the contrary, thick darkness. What he says afterwards, In that day there shall not be day or night, is disjoined by some, but not rightly, as we shall presently see. But with regard to the words, light of preciousnesses, it is agreed among all writers that the word yqrvt, ikarut, means what is excellent. As to this word then there is no ambiguity; for the Prophet means that it shall not be a light day, such as is wont to be during a clear sky. But as to the second word, interpreters differ. It is written yqph'vn, ikophaun: qph', kopha, means to coagulate, to become thick: hence yqph'vn, ikophaun, signifies density or dense darkness. Some think it to be in construction; and others, that v, vau, is to be put in; and this is probable, as we may see from the context, though yet it may have a twofold meaning. If indeed we join these two words, the Prophet may understand that the light would not be very clear, and that there would not be thick darkness. But we may take the light of densities for that which is steady and fixed, which gains such strength, that it cannot be darkened. But I prefer a different view: we know that the copulative in Hebrew is often taken adversatively; and this exposition is the most suitable, -- that there would not be clear light, but on the contrary, a density, that is, thick darkness, which would obscure the light of the sun, or hinder the eyes of men from enjoying clear light. This seems to be the meaning of our Prophet, In that day there shall not be light, that is, that day shall not be clear, that is, so far that it can be numbered among fair and bright, or clear days; but on the contrary, there will be densities, that is, it will be a cloudy time, for much darkness will fill the sky, and prevent men to see the sun. As to the subject itself, it is sufficiently apparent what the Prophet meant; for as I said yesterday, and have again reminded you, it was to be a perilous time, so that the miserable Jews would hourly and every moment be filled with fear, as they should see many dangers around them; and there would ever be some appearance of a sudden change. As when we find the south wind blowing, and the heavens covered with clouds, a shower is expected, and every one keeps within floors, and they who travel dare not proceed lest a storm overtakes them; so also the Prophet says, that this time would be like cloudy and dark days. The same is the meaning of what he adds, It shall be one day, when it shall not be day and night; as though he had said, that there would not be any settled state of weather. Interpreters have given a very different view -- that it would be neither day nor night. Some give this reason, because the Lord will rule his Church by faith; and we indeed know that our salvation is hid under the safe keeping of faith. Others give an entirely different meaning, -- that the Lord will so fill heaven and earth by his own brightness, that there will be no need for the sun and the moon, according to what is said by Isaiah, "Shine to you shall not the sun by day nor the moon by night; but to you shall Jehovah be an eternal light." (Isaiah 60:19.) But these are mere refinements. The real meaning of the Prophet, I doubt not, is, -- that men would be in continual trepidation, as wile the air is in various ways agitated, when clouds arise, when the thunder is heard, and when the light of the sun disappears. When such is the state of the sky, men we know fear, for there is hardly a distinction between day and night. Thus our Prophet warns the faithful as to future events, and prepares them for patience, lest any storm should overwhelm them, and they should despond when overtaken by it, but that they might look for what had been foretold, even for darkness mixed with light, which would be a continual twilight: and the word, twilight, the ancients have said, is derived from one signifying what is doubtful (crepusculum a crepero.) But we must also notice what he afterwards says, that this day would towards evening be light. He here intimates, that there will ever be a joyful end to the troubles of the faithful. Though then they were tossed by many cares, and troubled with various kinds of fear, as though they were in darkness, yet he says, that the evening would be clear. And this ought to be carefully observed, for with this solace alone is the Spirit wont to ease the sorrows of the godly, that is, that after God has for a while tried them, there will come shortly an end, and that a joyful one, to all their evils, so that God will shine on them like the sun in its meridian splendor. He calls, in short, the attention of the faithful to this end, because God makes thus a distinction between the elect and the reprobate; for though he afflicts both alike, and overwhelms them as with darkness, there is yet light prepared for his elect; and after having suffered them for a time to lie in darkness, he will make them at length to emerge into clear light; but he deprives the reprobate of every hope. This is the subject which the Prophet now handles; as though he had said, -- "There is no reason for the faithful to be disheartened by adversities, when darkness on all sides surrounds them; for the Lord will at length restore light to them, of which it was needful for them to be deprived for a time." But Zechariah speaks not here of one day, but of a period which would be like a dark day, even until Christ by his coming restored the full light, as the Sun of Righteousness, according to what he is called by Malachi. Then he says, that this day is known to Jehovah, in order that the faithful night depend on his good pleasure, and not too anxiously enquire about an event hidden from them and the whole world. The day then is known, says Zechariah, only to God, though he speaks of things well known, and which the Jews had at length to know by experience. But his object must be regarded, for his purpose was to restrain the godly, that they might not unnecessarily torment themselves, for we are wont to be too curious to know things: when God's design is to calm us, and to make us rely on his providence, then many thoughts come across our minds, and toss us here and there, and thus we torment ourselves with anxiety. As then it is disease is innate in human nature, the Prophet supplies a seasonable remedy, -- that the faithful are to allow themselves to be ruled by God, and to follow the example of their father Abraham, "The Lord will provide:" when he was in extremity and no escape was open he committed himself to God's providence. So also Zechariah says, that it would be entirely dependent on the will of God alone, now to cover the heavens with darkness, and then to restore the sun, and also to blend darkness with light; and nothing is better for men than to check themselves, and not to enquire more than what is right, nor take away anything from God's power, for whenever men murmur against God's judgments, it is the same thing as though they wished to penetrate into heaven, and concede nothing to him except what they themselves think right. Then, in order to check this presumption, the Prophet says, that this day is known to Jehovah, so that

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the faithful might patiently wait until the ripened end should come, for our curiosity drives us here and there, so that we always wish to be certain about the end, "How long is this to endure?" and thus we complain against God; but when we are not able to subordinate our minds to his will, then we break forth as it were into a furious temper. We hence see how useful a doctrine this clause contains, where the Prophet sets God as the judge and the arbitrator of all events, so that he afflicts the Church as long as it pleases him, sets bounds to adversities, and regulates all things as it seems good to him; and he also covers the heavens with thick clouds, and takes away the sight of the sun. All this then is what the Prophet would have us to know is in God's power, and directed by his counsel. It now followsZech. 14:8 8. And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be. Here is subjoined a more cheering prophecy, -- that the grace of God would yet prevail. Whatever evils, and troubles, and dangers, and fears, and diseases awaited the faithful, he yet says that in such miseries they would still be made happy. And this ought to be carefully observed, for nothing can be more suitably found to alleviate our sorrows than to put in the balance God's benefits on one side, and on the other the punishments and chastisements which he brings on us; for as God's mercy and kindness always greatly preponderate, it cannot be but that we shall be able to say with holy Job, "If good things have we received from the Lord's hand, why should we refuse evil things?" (Job 2:10.) This then is what Zechariah sets before us, -- that though the Church may be harassed by many cares, and subject to many fears, and terrified by many dangers, and be as it were in trepidation, yet the grace of God, if rightly viewed, is sufficient to administer invaluable comfort, for go forth shall living waters from Jerusalem. This prophecy no doubt refers to the kingdom of Christ, and this may be sufficiently proved by other passages. The Prophet then has hitherto spoken of the many afflictions, which were nigh at hand, in order that the Jews might not faint or entirely fail; but he now directs their minds to the kingdom of Christ, from whence they were to look for not only a deliverance from all evils, but also the full restitution of the Church, and as it were the renovation of the world. There is here no doubt an implied contrast between living waters and those which soon dry up: hence he says, that they would flow continually summer and winter. Judea, we know, was subject to want of water, and there were no waters around Jerusalem, except the spring of Siloam, which had waters in abundance, and supplied the wants of the citizens. But the Prophet promises living waters, which would not be like occasional streams, but flow continually. At the same time he seems to regard something higher. As by living waters he understands those which are spiritual, so he compares these waters with all those streams which are earthly; as though he had said, "the fountain from which the two streams arise is inexhaustible, so that its exuberance shall never fail, but shall send forth streams from one sea to the opposite sea, and shall water the farthest regions of the earth." By the eastern sea many understand the Lake Asphaltes, but it seems to me more probable that the Prophet speaks of the Persian Sea; for if he had said that the waters would go forth to that lake, the distance would be very short; but he meant on the contrary to show, that the copiousness of the waters would be so large and abundant that though they would pass through the whole earth, yet their flow would never cease. By the hinder sea he no doubt meant the Mediterranean. The import of the whole is, -- that thong the earth were previously dry, yet such would be the abundance of waters as to be sufficient for all, not only as in former times to the inhabitants of Jerusalem, but also to all the Jews in whatever part of the country they might dwell. Now, since the language is metaphorical, we must bear in mind what I have lately said, -- that here is set forth the spiritual grace of God; nor is it a new thing to apply the word waters to the Spirit of God: "I will pour forth waters on the dry land and rivers on the thirsty land" (Isaiah 44:3) and again, "I will give clean waters." (Ezekiel 36:25.) There is a twofold reason why Scripture gives the name of waters to the Holy Spirit, -- because he performs the two offices of cleansing and of watering: for we are like barren and dry land, except the Lord by his Spirit from heaven gives us new vigor and conveys moisture to us. As then the earth derives moisture from heaven, that it may produce fruit, so also we must have conferred on us by the hidden power of the Spirit whatever vigor we may possess. Since then Zechariah promises a fountain of living waters, he understands that God's grace would be offered to all the Jews, so that they might drink and be satisfied, and no more be exposed as formerly to the want of water. If any one objects and says, that this interpretation seems forced, the answer is ready at hand, which is this, -- that as it is certain that the prophet here speaks of the kingdom of Christ, this rule is to be remembered, -- That whatever is foretold of Christ's kingdom, must correspond with its nature and character. Since then the kingdom of Christ is spiritual, there is no doubt but that when Scripture, as we have seen, promises a large produce of corn and wine, an abundance of all good things, tranquillity and peace, and bright days, it intends by all these things to set forth the character of Christ's kingdom. We hence see what the prophet means by living waters; and then, why he says that they would go forth to the east and to the west; and lastly, why he adds, that they would flow in winter as well as in summer. It now follows -Zechariah 14:9 9. And the Lord shall be king over all the earth: in that day shall there be one Lord, and his name one. Here the prophet shows more clearly, and without using a figurative language, what might otherwise be more obscure: he says, that Jehovah would be king. Here Zechariah compares the kingdom of Christ with those periods of misery and calamities which had preceded, and which had continued till the coming of Christ. We indeed know that there had been the most dreadful scattering through the whole land, since the time the ten tribes separated from the family of David; for since the body of the people ceased to be one, they wilfully contrived ruin for themselves. When therefore the Israelites fought against Judah, the wrath of God appeared, the fruit of their defection. We indeed know that David was not made king by the suffrages of men, but was chosen by the decree of God. Hence when the kingdom of Israel departed from the son of David, it was the same as though they had refused to bear the authority of God himself, according to what he said to Samuel, "You have they not despised, but me, that I should not reign over them." (1 Samuel 8:7) And yet Samuel was only a governor for a time over the people; but when the people through a foolish zeal wished a king to be given then, God complains that he was despised in not being allowed to reign over them alone. This was more fully completed, when the ten tribes separated themselves from the lawful kingdom which God himself had established and had commanded to be inviolable. From that time then God was not their king. This is one thing. Afterwards we know that the kings of Israel joined themselves with the kings of Syria to overthrow the kingdom of Judah, and that the Jews also sent for aid to the Assyrians, and afterwards had recourse to the Egyptians. At length the kingdom of Israel was cut off; then the kingdom of Judah, and the city was destroyed and the temple burnt, so that the worship of God for a time ceased. They afterwards returned; but we know they were ever oppressed by hard and cruel tyranny: when they perceived that they were unprotected, because they had refused to take shelter under the wings of God. Though he had so often told them that they would be safe and secure under his protection, they yet refused that favor. Therefore the Jews then found to their great loss that God was not their king. Hence when Zechariah now speaks of the restoration of the Church, he rightly says, that Jehovah would be king; that is, though the Jews had been torn asunder and pillaged by tyrants, though they had suffered many reproaches and wrongs, yet God would become again their king, that He might defend them against all unjust violence and keep them under His protection. Nothing indeed can be more blessed than to live under the reigns of God; and this highest happiness is ever promised to the faithful. We now understand the Prophet's meaning as to this part; but he shows immediately after that this cannot be hoped for, except the Jews really attended to true religion and worshipped God aright and cast away their superstitions. Hence he joins together these two things, -- that the condition of the people would be a happy one, because God would undertake the care of them and perform the office of a king, -- and then, that God would be their king, in order that he might be rightly and sincerely worshipped by them: there shall be, he says, one Jehovah. Here the Prophet briefly shows that the legitimate worship of God cannot be set up, unless superstition be abolished. We indeed know that God is jealous, as he calls himself, so that he cannot bear rivals: for when we devise for ourselves any sort of deity, we instantly take from God what is his own. The Prophet then teaches us, that God cannot be truly worshipped, except he shines alone as the supreme, so that our religion may be pure and sound. In short, he indirectly condemns here those superstitions by which the earth had been corrupted and polluted, and also the superstitions by which true religion had been adulterated and the worship under the law had been violated. For this reason he says, that Jehovah would be one.

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He expresses this still clearer by saying, that his name would be one. This second clause may indeed appear useless; for whatever can be said of God is comprehended in his oneness. But as we are wont by various artifices to cover superstitions, and ever devise new excuses and new disguises, by which our impiety may seem specious and plausible, the Prophet expressly adds here, that God's name is one; as though he had said, "It is not enough for men to declare that they acknowledge one true God or one supreme deity, except also they agree in some true and simple faith, so that the name of this one true God may be celebrated on the earth." But the idea of the Prophet will become clearer if we notice the difference between the one true God and the name of the only true God, or the one name of God. All the philosophers with one mouth teach, that there are not many gods, but some supreme deity, who is the source of divinity: and this is what has been believed by all heathen nations. But in course of time they began to imagine that from this source many gods have emanated; and hence has come a multitude of false gods, so that some worshipped Jupiter, others Mercury, others Apollo; not because they thought that there are many gods partaking of original divinity; but because they imagined that gods have proceeded from the supreme fountain. As then the Jews might have sought subterfuges, and excused themselves by saying that they did not in heart worship many gods, the Prophet adds the second clause, -- that the name of God is one; which means, that there is a certain way in which God is to be worshipped, that there is a certain fixed rule, so that no one is to follow what he himself may imagine to be right, and that the majesty of God ought not to be profaned by various errors, nor should men be lost each in his own notion, but that all ought to attend to the voice of God, and to hear what he testifies of himself. We now then understand what the Prophet means: he says first, that things would be in a happy state in Judea, when God would be regarded as one, that is, when the whole land had been cleansed from its defilements, and when true religion again prevailed: but as this purity would not easily obtain footing in the world, and as men easily decline from it, he adds, that the name of God would be one, in order that the Jews might understand that God cannot be rightly worshipped except he be alone worshipped; and that it cannot be one, unless there be one faith, prescribed and certain, and not alternating between diverse opinions, like that of the heathens, whose religion is no other than to follow what they themselves imagine or what they have derived from their ancestors. Now this is a remarkable passage: God distinguishes himself from all idols and his worship from all superstitions; and the more attentively we ought to consider what the Prophet teaches us, because our inclinations, as I have said, to vanity, is so great, and this is what experience itself sufficiently shows, and we also see how easily superstition, like a whirlwind, carries us away, and not only one superstition, but innumerable kinds of superstition. The more then it behaves us to notice this truth, so that the one name of God may prevail among us, and that no one may allow himself the liberty of imagining anything he pleases; but that we may know what God ought to be worshipped by us. And Christ also condemns for this reason all the forms of worship which prevailed in the world, by saying to the woman of Samaria, "You know not what you worship, we Jews alone," he says, "know this." (John 4:22.) We hence see that this one thing is sufficient to condemn all superstitions, that is, when men follow their own fancies, and observe not a fixed and unchangeable rule, which cannot deceive. It follows -Zechariah 14:10 10. All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king's winepresses. The Prophet in this verse promises two things, -- that the city would be in a very prominent place, so as to be seen at a distance, and also, that it would be a secure and peaceable habitation. With regard to the former part he says, Turned shall be the whole land into a plain. We indeed know that Jerusalem was situated with mountains around it, its foundations, as it is said in Psalm 87:1, were on the holy mountains. As then the country was uneven on account of its many hills, the Prophet says, that it would become a wide plain, so that travelling would not be rough and difficult as before; and further, that Jerusalem would not be low in a deep place, but would be on a plain, which would not prevent it from being seen from whatever quarter the visitants might come. The whole land, he says, shall be a plain from Geba to Rimmon. As we do not fully know what sort of country that was, nor where Geba and Rimmon were, I shall not speak here particularly on every word; but it is enough for us to understand the design of what is said, which was to show -- that steep places would become level ground, so that Jerusalem might be seen from far, and that the surface being level there would be no mountains to impede a distant view. Then follows the second clause, Inhabited shall be Jerusalem in its own place; that is, though it was formerly pulled down, and now lies as it were dilapidated, and the buildings already begun are very imperfect, yet it shall on itself be inhabited, it shall have the same limits, the same boundaries: in short, the Prophet means, that the size of the city would be the same as it was formerly. Zechariah, we know, performed the office of a teacher, when the Jews began, not without great hindrances, to build the city. They were not able at first to take in the whole compass; indeed they thought this impracticable, until they were encouraged by Ezra and Nehemiah, as we learn from the books of both. Since then the city they began to build was confined in its limits, Zechariah says, that there was no reason to despair, for in a short time it would again attain its ancient splendor, and be extended to all its gates, as it is afterwards stated. And a description of the ancient city, when destroyed, is no doubt given here when he says, From the gate of Benjamin to the place of the first gate, (he mentions the place of the gate, for there was then no gate, as that part of the city remained as yet desolate,) to the gate of the corners, from the citadel of Hananeel to the wine-vats of the king. Though we know not fully now how far the ancient Jerusalem extended, or what was its exact situation, it is yet certain that the Prophet meant that such would be the greatness and magnificence of the city, that its condition would fully equal its ancient splendor which then had disappeared. The city, as it is well known, had been very large; though writers do not agree on the subject, yet it is commonly admitted, that it included 30 stadia. This was certainly no common size; and hence the Prophet states what all thought to be incredible, that though the extent of the city was small, it would yet become a new Jerusalem, not inferior to the former either in largeness or in magnificence, or in any other respect. But we must defer what remains till tomorrow. Prayer Grant, Almighty God, that as you gather us for this end, that we may be to you a peculiar people, and as you have separated us from profane men, that your legitimate worship may prevail among us, -- O grant, that we may all attend to your word, and surrender ourselves wholly to you, and never thorn aside either to the right hand or to the left, but continue to observe the rule which you have prescribed, so that we may know by the continual flowing of your favor that you rule in the midst of us; and may we by this enjoyment be stimulated more and more to love, worship, and fear thee, so that consecrating ourselves, body and soul, truly and from the heart, to you, we may make continual advances in true religion, until having at length put off all the filth of our flesh we shall come to that blessed inheritance, which has been purchased for us by the blood of your only begotten Son -- Amen. Lecture One Hundred and Sixty-seventh Zechariah 14:11 11. And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited. Zechariah concludes what he said in the last verse by saying, that Jerusalem when restored by God to its pristine state would be a populous city, for the indefinite verb here used means the same as though he had said, that the number of people would be as great as it had been before, though a small portion only had returned. We indeed know how difficult it is to fill a city with inhabitants when once deserted, especially after a long interval of time. But the Prophet here exhorts the Jews to entertain hope, for the Lord would gather again a large number of men, so as to fill the city with inhabitants. He adds, there shall be no more utter destruction. By the word chrm, cherem, I have no doubt, the Prophet means all utter ruin, such as had happened when the people were driven into exile. And for this reason and in the same sense, Isaiah says, that God had sworn that the destruction of the city would be like the deluge of Noah, (Isaiah 54:9) for he should never again bring such a grievous and dreadful vengeance on his people. But we learn from the whole passage, that this prophecy extends to the kingdom of Christ; for though Jerusalem was destroyed by Titus, it is yet true that God bad been the perpetual guardian of that city, inasmuch as the fullness of time had come when Christ was revealed. It is then the same as though the Prophet had said, that such should be the moderation of God's anger, that the name of the city would wholly perish, nor the whole people be forced to migrate. This then is what he understands by chrm, cherem He now adds, that those who returned thither shall dwell safely in Jerusalem, for the Lord would protect them, and by an extended hand defend them against all enemies. We have elsewhere reminded you of the Prophet's object; for he wished to goad the tardiness and sloth of those who made so much of their pleasures in Chaldea, that to return to the inheritance promised them from above was unpleasant and grievous to them. Hence he shows of how great a benefit of God they had

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deprived themselves; for being dispersed among the heathen nation they knew not that God's aid was provided for them. They indeed deprived themselves of that promise which especially belonged to the remnant who dwelt at Jerusalem. The Prophet had also a particular regard to those miserable inhabitants of the land, who having been stimulated by God's promises, had despised all dangers and all difficulties, and then had undergone, not grudgingly, vast troubles that they might possess their own country. The Prophet then shows that they had no reason to repent, for the Lord would bless them, and make them to dwell safely in the midst of enemies, by whom we know they were on every side surrounded, and further, that the city would become populous, though they were not then many in number. It follows -Zechariah 14:12 12. And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth. The Prophet adds, that though there would not be wanting many ungodly men, who should distress the Church, and attempt many things for its destruction, yet God would be a defender and would inflict punishment, which would exhibit a clear and decided proof of that paternal favor which he manifests towards his Church. But these things do not seem to harmonise -- that the people should dwell safely at Jerusalem, and yet that there would be enemies violently disturbing the city: but by saying, that they should dwell safely, he means not that there would be none anxious to do them harm; but that trusting in God's protection they would continue safe in the greatest dangers, as they would feel persuaded that God, who promised to stand on their side, would be stronger than all. The habitation of the godly would then be secure, not because they dreaded no attacks of enemies, but because they firmly believed that they would be preserved by a power from above, though the devil excited many people on all sides against them, and also prepared and suborned many wicked men to contrive their ruin. And to this power it behaves us to raise up our thoughts when various enemies rage against us, so that we may dwell in safety and wait with quiet minds until God shall deliver us; for our safety is concealed under the faithful protection of God, which is only made known to us by the word and promises. Let us, however, bear in mind what the Prophet teaches us here -- that when God gives loose reins to enemies, his vengeance is near, so that he will visit with punishment all those wrongs and injuries which we patiently endure. This, he says, shall be the plague with which Jehovah shall smite all people. He mentions all people again, lest a multitude of enemies should terrify the faithful, when they found themselves unequal to them, and almost overwhelmed by their vast number; they were not to doubt but that the hand of God would prevail. Then he adds, His flesh shall consume away, or melt away: there is a change of number, but the sense is not obscured; for he says, This shall be the plague with which Jehovah shall smite all people; his flesh shall melt away, as though he was speaking of one man; and then he immediately adds, while he shall stand on his feet; and his eyes shall melt away, and his tongue in their mouth. We see how the Prophet changes the number three times; but there is in the subject itself nothing ambiguous. He means that it would be nothing to God, when resolved to punish the adversaries of his Church, whether they were many or few; for he can easily destroy them all, as though he had to do only with one man. But it seems also that Zechariah had another thing in view -- that as God's vengeance would regard each individual, no one of them would be safe, and that thus the vengeance of God would be universal, without any exception, and executed on all armies and on each individual. We must now notice the kind of punishment which is here described -- that God would destroy them all without the hand or the aid of men: his flesh, he says, shall melt away, or dissolve. In this case divine vengeance is more clearly seen, that is, then enemies, though no one fights with them, yet of themselves consume away: and then he adds, when they shall stand on their feet; and yet their flesh shall melt away. The Prophet no doubt alludes to the curses of the law, among which this is especially to be observed -- that God in various ways consumes the wicked, so that they melt away when no cause appears. (Deuteronomy 28:21,22.) The meaning then is, that God has various means by which he can reduce to nothing our enemies, though they may seek aid on every side. We are therefore taught by these words to cast all our cares on God; for when our enemies seem to be placed beyond the chance of danger, and confidently boast that nothing adverse can happen to them, yet in God's hand is their death and life, so that they can be consumed by his breath only. There is then no reason for us to depend on earthly means, when we seek to be certain respecting the destruction of our enemies; for God can inwardly consume them; though they may seem to stand whole and sound, yet they will be dissolved, so that even their eyes shall melt away in their cavities, that is, they shall fail without any external force. We indeed know that eyes are well protected; being covered with their defenses, they seem to be beyond the reach of harm. But the Prophet intimates that the hidden vengeance of God can penetrate into the bowels and marrow; in short, that there is nothing so safe that it can escape the vengeance of God. The tongue also, he says, shall melt away, or dissolve (it is the same verb) in their mouth. He afterwards adds -Zechariah 14:13 13. And it shall come to pass in that day, that a great tumult from the LORD shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour. The Prophet seems again to be inconsistent with himself; for after having declared that God would be the defender of his people, so as to destroy and consume all people for their sake, he now adds that there would be intestine discords, by which the Jews would wilfully consume one another; while yet there is nothing more improbable than that the people, who live under God's protection, should so divide themselves into factions, as to perish miserably without any outward enemy. But these things do not ill accord, provided we bear in mind what I have already said -- that these things are to be taken in a different sense; for the Prophet at one time warns the faithful of the evils which were impending, lest being shaken by their suddenness, they should despond; at another time he promises them a happy condition, for they would ever be the objects of God's care. So then we may explain the matter thus -- "Though enemies on every side should unite and conspire against you, though they should hasten with great fury and rage to destroy you, and though a vast member at home, and domestic enemies from the bosom of your city, should rise up against you, yet God will prevail against them, and all your enemies shall at length be for your good and benefit." This then is the reason why Zechariah blends together what seems to be wholly inconsistent. It was necessary to know both these things -- that the faithful might be fully persuaded that God watched over their safety, for it was his purpose to defend the holy city, and to be its perpetual guardian -- and then, that they might also be prepared in their minds to bear many trials and troubles, lest they should promise to themselves a joyful state, and thus indulge in carnal security. Having now explained the Prophet's intention, we must briefly notice the words. He says that there would be a great tumult from Jehovah among them. This no doubt refers to the Jews; for the Prophet shows that they would be not only exposed to external injuries, but also to another evil -- that they would arm themselves against one another, as though they would tear out their own bowels. A tumult, he says, shall be among them, which is the extreme of evils that can happen to a city or people; for no danger is nearer than when they who ought as one man to unite strength and courage to repel an enemy, rage internally against themselves. But this passage deserves special notice, as here is described to us the condition of the Church, such as it is to be until the end of the world; for though the Prophet speaks here of the intermediate time between the return of the people and the coming of Christ, yet he paints for us a living representation, by which we can see that the Church is never to be free or exempt from this evil -- that it cannot drive away or put to flight domestic enemies. And we must also observe, that this tumult, as he says, would be from Jehovah. He means that whenever the Church is rent, and sects burst forth, and many hypocrites and ungodly men, who for a time pretend to be God's true servants, furiously assail true religion -- whenever these things arise, the Prophet means that they do not happen by chance, but that they are God's judgments, in order to prove the faith of his people, and to humble his Church, and also to give to his people a victory and a crown. However this may be, though their own ambition rouses heretics, and all the ungodly, to disturb the Church, and though the devil excites them by his own fans, yet God sits in the chief place, and whatever commotions rage in the Church proceed from him. Hence Paul says that heresies must be, that those who are approved may become manifest. (1 Corinthians 11:19.) Certainly this is not the object of the devil; but Paul shows that it is the high purpose of God, so that he may distinguish by severe trial between his sincere servants and hypocrites; for he not only permits tumults to arise, but even stirs them up. And hence also we learn, that nothing is better than to flee to him when ungodly men race and distort our peace; for he can easily by a nod silence those commotions which he excites. He adds, Every one shall lay hold on the hand of his companion, and rise up (or perish) shall his hand against the hand of his neighbor. This passage may admit of a twofold meaning. The first is, that every one for the sake of obtaining help will lay hold on the hand of his neighbor, and yet without any advantage, for his own hand would perish, that is, he who sought aid for his friend could not support himself: and this is the meaning given by many interpreters; as though the Prophet had said, that the state of things would be so desperate, that every one would be constrained to seek help from his friend, and yet could not obtain what he desired, for while

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attempting to lay hold on the hand of his friend, he would find that he could not grasp it. But a different meaning would better correspond with the next verse, -- that every one would violently lay hold on the hand of his neighbor, and his hand would rise up against the hand of his neighbor. I think then that this part is added as explanatory, -- that when God raised tumults among the Jews, every one would start forward to act violently against his neighbor, and raise up his hand to hurt him: for it follows: Zechariah 14:14 14. And Judah also shall fight at Jerusalem; and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance. Zechariah speaks here no doubt on the same subject; for he adds, that there would be an intestine war between the country and the city, though they were but one body, and since their return they were under the same Divine banner: God had indeed been their leader in their journey, and was in short the only remaining glory of the people. It was then something horribly monstrous, that Judah should join himself to enemies in order to destroy the city: yet the Prophet says that this evil, as well as other evils, would soon be witnessed; so that they would have not only to sustain the assaults of enemies, who would come from far, but would also find their brethren hostile and hurtful to them: Fight then shall Judah against Jerusalem. At what time this happened, it is well known; for under Antiochus we know that both the city and the whole land were full of traitors; inasmuch as hardly one in a hundred continued to follow true religion. Thus it happened, that almost all were trodden under foot. It was not then without reason foretold by Zechariah, that the Jews would become cruel enemies to their own brethren. He then adds, Collected shall be the armies of all nations. The word chyl, chil, means forces, wealth and strength. I am disposed to follow what I have already said, -- that the army or strength of all nations around would be collected to overthrow Jerusalem. The Prophet intimates in these words that the Jews would apparently be the most miserable of men, were their condition estimated by their state at that time; for there would be harassing traitors within, so that they had to fear intrigues and hidden dangers, and many people also from every part would unite to destroy them. Nothing can be imagined more miserable than to be assailed from within and from without by almost the whole of mankind. But there will presently follow a consolation; and hence we must bear in mind what I have said, that threatening are given by way of warning, that the faithful might courageously bear those ruinous attacks, relying on the hope of a better state of things, according to what God had promised. When afterwards he mentions gold, and silver, and garments, he intimates that the enemies, whom he speaks of, would not come, as though they were hungry, running to the prey; but that they would be so savage as to seek nothing but blood; for they would be furnished with necessaries, having an abundance of gold and silver. For what purpose then would they come? Not to satiate their avarice, but only to gorge human blood, and thus to extinguish the memory of the chosen people. Even to hear this was terrible; but it was necessary to warn the faithful, lest they should be surprised by any sudden event. He afterwards adds -Zechariah 14:15 15. And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of all the beasts that shall be in these tents, as this plague. Zechariah in this verse raises up the minds of the godly, so that they might know that their energies would effect nothing, but that after having tried every thing they would be put to flight by the power of God. And hence appears more evident what has been twice repeated, -- that the Prophet does not simply denounce calamities to terrify the Jews, but to animate them to constancy, that they might boldly exult, even when nearly overwhelmed by a vast heap of evils. The meaning then is, -- that after Satan had tried every thing to effect the ruin of the Church, and the ungodly had left nothing undone, there would yet be a successful issue to the faithful; for God would execute his vengeance, not only on men, but also on horses and camels, and on all cattle: and since God's wrath would burn against all animals, which are in themselves innocent, it may with certainty be concluded, that those enemies who had provoked him by their cruelty, could not escape his judgment, and the punishment described here by the Prophet. He then subjoins Zechariah 14:16 16. And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles. Zechariah here advances farther, -- that those who shall have escaped the ruin of which he had spoken shall be so humbled that they would of their own accord submit to God. He said before, that God would take vengeance and destroy all the enemies of his Church; but the promise here is still more valuable, -- that he would turn the hearts of those who escaped punishment, so that without any constraint they would become obedient; for come, he says, shall they every year to worship God in his temple. Then the sum of what is said is this, that God would subdue all the enemies of his Church, and in two ways, for some he would destroy, and he would humble others, so as to make them willing servants and ready of themselves to obey his authority. It shall be then that every one who shall remain of all the nations which came against Jerusalem, shall ascend to supplicate God, or humbly to worship God. If the time be inquired, I answer, that whenever the Prophets speak of the conversion of the nations, they are wont to speak always in general terms; but that this is an hyperbolical language, and that still there is nothing unreasonable in this excess, for surely it was a wonderful work of God when a great number from the nations became subject to him. We indeed know, that the name of the people of Israel was universally hated, so that their religion was disliked by almost the whole world. It was then a thing incredible when Zechariah said, that men from all countries would be so changed as to worship the true God of Israel. But many Churches we know were everywhere formed in the world, and men without number professed God's name, and undertook his yoke, and embraced that religion which before had been despised by them, and which indeed they had persecuted with the greatest hatred. It is therefore no wonder that the Prophet should say, that the remnant who escaped the sword of vengeance would at length become the willing servants of God. But we ought to notice, as I have said, the mode of speaking commonly adopted by the Prophets, for, in order to amplify the grace of God, they speak in general terms, though what they say ought to be confined to the elect alone. Ascend, he says, shall every one from year to year. Zechariah speaks here also according to the apprehensions of the people. Festivals, we know, were appointed by God; the Israelites ascended at least three times a year unto the temple, but as this was too hard and difficult for the miserable exiles to do, who had been scattered through all countries, those influenced by zeal for religion were wont to descend unto Jerusalem once a year. To this custom of the law the Prophet now alludes, as though he had said, "God indeed spares some, yet they will at length come to his service without any constraint, and submit to the God of Israel." But he speaks, as I have said, according to the rites of the law; and of this mode of speaking we have often reminded you: I shall therefore pass by the subject, but some additional remarks shall be made at the end of this chapter. Ascend then shall every one to supplicate the king, Jehovah of hosts; that is, that they might confess the only true God to be king: for he has regard to the Prophecy which we considered yesterday, when he said that the only true God would be king. So also in this place, confirming the former truth he says, that they who had before furiously assailed the Church would become the worshipers of God, for they would understand him to be the king of the whole world. But the remainder shall be deferred to another time. Prayer Grant, Almighty God, that as you see that your Church at this day is miserably torn by many discords, and that there are so many traitorous ministers of Satan, who cease not to disturb it, -- O grant, that we may find by experience what you have promised by your Prophet, even that you will be the perpetual guardian of those whom you have been pleased once to choose as your own, and whom you have received into your own embrace, so that they may courageously proceed amidst all discords, and come forth at length as conquerors: and may it please you also to put forth your hand, and to execute that vengeance which you have denounced by the same Prophet, so as to destroy and reduce to nothing not only those who openly oppose you and your servants and children, but also those serpents, who by intrigues and frauds and by other base means, harass and torment your Church, until we shall at length attain a full victory and triumph in your celestial kingdom, together with our head, even Christ Jesus our Lord. -- Amen. Lecture One Hundred and Sixty-eighth Zechariah 14:17, 18 17. And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain. 18. And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles.

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Zechariah goes on here with the same subject, -- that the name of the only true God would be known throughout the whole world, so that all nations would unite in his worship, while the whole earth was before polluted with various superstitions, and every one followed his own god: but the more clearly expresses here than in the last lecture, that vengeance was prepared for all the despisers of the true God. He says then, that the curse of God is laid up for all those who would not come to Jerusalem humbly to worship God to there. We have said that in these words is set forth the legitimate worship of God; for after the coming of Christ it was not necessary to ascend into Jerusalem according to what John says in John 4:21, "The time comes and now is, that the true worshippers of God shall worship God, neither in this mountains nor at Jerusalem;" but in every part of the world. But the Prophets speak according to the state of things in their time, and always describe the spiritual worship of God according to the types of the law. To ascend then into Jerusalem amounts to the same thing as to embrace true religion and cordially to engage in the worship of the only true God, such as has been prescribed in his word. The meaning then is, -- that all who despised the God of Israel would be accursed. Then what follows is mentioned by the Prophet as a part for the whole; he declares that there would be no rain on the despisers of God; as though he had said, that they would perceive God's vengeance, as he would take away from them all the necessaries of life; for by rain the Prophet means whatever is needful for the support of life. And we know that as to the blessings of God needful for the present life, the chief thing is, when he renders the heavens and the earth the servants as it were of his bounty to us: for how can we be supplied with food, except the earth by his command open its bowels and the heavens hear the earth, as it is said elsewhere, (Hosea 2:21;) so that rain may irrigate it, and render it fruitful, which must be otherwise barren? We now then understand the design of the Prophet, -- that in order to invite all nations to the pure worship of God, he declares that all who refused to serve the only true God would be accursed. He further intended by this prophecy to animate the Jews, that they might firmly proceed in the course of true religion until the coming of Christ, and never doubt but that the God whom they worshipped would be the supreme king of the whole world, though before hidden as it were in a corner of the world, while worshipped in Judea alone. The Prophet then intimates that though God had been despised by all nations, his name would yet be sanctified and adored; and also, that if any deprived him of his legitimate worship they would be visited with punishment, because they were destined to perish through famine and want, inasmuch as the heavens would deny rain to them, and the earth would not give them food. But Zechariah speaks expressly of the Egyptians: and we indeed know that they were most inveterate enemies to true religion; and he might have also mentioned the Assyrians and the Chaldeans; but as the Egyptians were nearer and more contiguous to the holy land, their hatred towards the Jews was more virulent. This is the reason why Zechariah speaks of them particularly. It may at the same time appear strange that he threatens them with want of rain; for we know that Egypt expects no rain from above, because of the peculiar condition of the country; for according as the Nile overflows, do the inhabitants look for a fruitful produce of corn and of all other things. The Prophet then ought not to have thus threatened the Egyptians, for they might have justly laughed at him for saying that there would be no rain for them, the want of which is not much felt there. But the Prophet's intention was simply what I have already explained, -- that God would be a Father to the Jews, and also to others who joined in his worship according to the law. Though then the Egyptians had no need of rain, yet by this metaphor Zechariah denounced on them sterility as the punishment of impiety. And we may further observe, that though the overflowing of the Nile irrigated the whole land and made it fruitful, yet rain was by no means useless; and it is said in Psalm 105:32, "He turned their rain into hail," Egypt being the place spoken of; for the Lord destroyed all its fruit, because the rain was turned into hail. It appears also evident from history, that rain is desirable in Egypt in order to render the produce more abundant. But the Lord has favored that country with a peculiar benefit by supplying the want of rain by the Nile. There is then nothing doubtful in the meaning of the Prophet, as his object was to show, that the Lord would constrain all people to become obedient to true religion, not only those Jews who were far removed from Judea, but even the Egyptians themselves, who had been always most alienated from true and pure worship. He adds, There shall be upon them the plague. He now speaks more generally; and what he before specifically mentioned, he now declares in general terms, -- that God would execute vengeance and destroy and reduce to nothing all those who took not on them the yoke, so as to worship him sincerely, together with the Jews, according to what the law prescribes. He again repeats the words, who ascended not into Jerusalem; not that he intended to confine the worship of God to ceremonies or rites under the law; but because it was necessary, until Christ abrogated all the ancient rites, that the worship of God should be thus described; nor could it then be separated from these external exercises. But here it may be rightly inquired, why the Prophet speaks specifically of the feast of tabernacles, since the passover was deemed first among the festivals. The reason seems to me to have been this, -- because it was difficult to believe that the Jews would return to their own country, that God would become again their redeemer. Many interpreters say, that the Prophet speaks of the feast of tabernacles, because it behoved them to be sojourners in the world: but a similar reason might be given for other days. We must then inquire why he mentions the feast of tabernacles and not other feasts. Now we know that when the Prophets speak of the second restoration of the people, they often call attention to that wonderful deliverance from Egypt by which God had proved that he possessed sufficient power to redeem and save his own people. To this instance does Zechariah now allude, as I think, and says, that God would restore his people by his wonderful and inexpressibly great power, so that they might justly celebrate the feast of tabernacles as their fathers formerly did: for we know why God commanded the Jews to dwell every year under the branches of trees; it was, that they might be mindful of that deliverance which had been granted to their fathers; for they had continued forty years in the desert, where they had no buildings, but huts only, made of branches of trees. When therefore they went forth from their houses, and dwelt as it were in the open air in tents, they thus revived the memory of the wonderful manner by which their fathers were delivered. Hence God, in order to show that their return from the Babylonian exile was worthy of being remembered, says here that the feast of tabernacles would be celebrated. In short, the Prophet means that God would be such a deliverer of his people, that all the nations, even from the remotest parts, would acknowledge it as a remarkable miracle: it is the sense then as though he had said, that the deliverance of the people would be an evidence of divine power so manifest and illustrious, that all nations would acknowledge that the God of Israel is the creator of heaven and earth, and is so endued with supreme power, that he governs the whole world; and, in a word, that he is the only true God who ought to be worshipped. It afterwards follows -Zechariah 14:19 19. This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles. He repeats the same thing, and almost in the same words; but yet it is not done without reason: for we ought to consider how difficult it was to believe what is said, as the Jews who had returned to their country were few in number, and unwarlike, and on every side opposed by their enemies. Since then the Church was almost every moment in danger, it was no wonder that the faithful had need of being strengthened under their trials, which often disturbed and harassed their minds. This then is the reason why the Prophet repeats often the same thing. This, he says, shall be the sin of Egypt and of all nations, etc. The word cht't, chethat, properly means wickedness, sin; but as piaculum in Latin sometimes means sin, and sometimes expiation, so cht't, chethat, in Hebrew: it signifies at one time sin, at another the sacrifice by which sin is atoned: and hence Christ is said to have been made sin; for when he offered himself as an expiation, he sustained the curse which belonged to us all, by having it transferred on himself (Galatians 3:13.) As Christ then was an expiation, he was on this account called sin. And the Greek translators did not change the name, because they saw that cht't, chethat, in Hebrew, is taken for a sacrifice or punishment as well as for sin; hence they used the word hamartia indiscriminately. So then the Prophet says that this would be the sin or the punishment of Egypt and of all nations, as though he had said, "If they despise the God of Israel and condemn his worship, such a contumacy shall not be unpunished; for God will show himself to be the vindicator of his own glory." And hence we conclude, that nothing ought to be more desired by us than that God should reveal himself to us, so that we may not presumptuously wander after superstitions, but purely worship him; for no one rightly worships God, except he who is taught by his word. It is then a singular favor, when the Lord prescribes to us the rule by which we may rightly worship him: but when we assent not to his true and legitimate worship, we here see that our whole life is accursed. It now follows -Zechariah 14:20 20. In that day shall there be upon the bells of the horses, Holiness Unto The Lord; and the pots in the Lord's house shall be like the bowls before the altar.

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Zechariah teaches us in this verse, that God would become the king of the world, so that all things would be applied to his service, and that nothing would be so profane as not to change its nature, so as to be sanctified for the service of God. This is the import of the whole. There is some obscurity in the words; but interpreters for the most part have been led astray, because they have not sufficiently attended to the design of the Prophet; and thus they have wrested the words to their own views, while they did not understand the subject. There will be, he says, an inscription on the shades or head coverings of horses, Holiness to Jehovah. No interpreters have perceived that there is here an implied comparison between the mitre of the high priest and all profane things; for since the high priest was a type of Christ, there was inscribed on his tiara, Holiness to Jehovah, qds lyhvh, kodash la-Ieve, and as the holiness of the temple, and of everything belonging to the service under the law, depended on the priesthood, this inscription must be viewed as extending to everything in the temple, to the altar, to the sanctuary, to the sacrifices, to the offerings, to the candlestick, to the incense, and in short, to all sacred things. What now does the Prophet mean? There shall be, he says, that inscription which the high priest bears on his head, Holiness to Jehovah; there shall be, he says, this inscription on the stables of the horses As to the word mtslvt, metsalut, it is only found here. Some derive it from tsvl, tsul, and others from tsl, tsale; but the more received opinion is that it comes from tsll, tsalal, in which the l, lamed, is doubled. And some render it trappings; others, reins; others, bells; and all only conjecture, for there is no certainty. Some also render it the deep; and this sense may be also suitable. But what I have already stated seems to me more probable -- that the shades or blinkers of horses are meant, and are here metaphorically called stables. Though then the stable of a horse is a mean and sordid place, and often filthy, yet the Prophet says that it would become holy to the Lord. The meaning then is, that no place was so profane which would not be made holy when God reigned through the whole world. But if any one prefers trappings, or warlike harness, I do not object; for this view also is not unsuitable. Nothing is less holy than to shed human blood; and hence the Scripture says, that their hands are polluted who justly slay an enemy in war; not because slaughter is of itself sinful, but because the Lord intended to strike men with terror, that they might not rashly commit slaughter. It would not then ill suit this place to say, that the Lord would make holy the trappings of horses, so that nothing disorderly would hereafter be done in war, but that every one putting on arms would acknowledge God to be a judge in heaven, and would not dare, without a just cause, to engage with his enemy. Ridiculous and puerile is what Theodore says in the first book of his Ecclesiastical history. He quotes this passage, and says that it was fulfilled when Helena, the mother of Constantine, adorned the trappings of a horse with a nail of the cross; for her purpose was to give this to her son as a sort of charm. One of those nails by which she thought Christ was crucified, she put in the royal diadem; of the other she caused the bit of a bridle to be made, or according to Eusebius, to be partly made; but Theodore says that the whole was made of it. These are indeed rank trifles; but yet I thought proper to refer to them, that you might know how foolish that age was. Jerome indeed rejects the fable; but as it was believed by many, we see how shamefully deluded at that time were many of those who were accounted the luminaries of the Church. I now return to the words of the Prophet. He says, that upon the stables, or upon the trappings of the horses, there would be this inscription -- Holiness to Jehovah -- qds lyhvh, kodash la-Ieve: then he adds, All the pots in the house of Jehovah shall be as the vessels before the altar; that is, whatever was before only applied to profane uses, would be invested with holiness. I then give this interpretation -- that pots or kettles would be like the vessels of the altar, as the whole apparatus for cooking would be converted to the service of God; as though he had said that there would be no profane luxuries, as before, but that common food would be made holy, inasmuch as men themselves would become holy to the Lord, and would be holy in their whole life and in all their actions. But most go astray in supposing that the trappings would be made into pots; for the Prophet meant another things that holiness would exist among men in peace as well as in war, so that whether they carried on war, or rested at home, whether they ate or drank, they would still offer a pure sacrifice to God, both in eating and drinking, and even in warfare. Such then is the view we ought to take of the Prophet's words -- that all the pots in the house of Jehovah shall be like the vessels before the altar; that is, "whatever has hitherto been profaned by the intemperance and luxuries of men, shall hereafter become holy, and be like the vessels of the temple itself." Jerome philosophises here with great acuteness, as the Prophet intimated that the sacrifices offered under the law would be of n account, because God would no longer require the fat of beasts, nor any of the ritual observations, but would desire only prayers, which are the sacrifices approved by him; and hence he renders mzrqym, mesarekim, bowls, and not vessels, a word of wider meaning; but it signifies the latter. We now see that what Zechariah meant was this -- that God would so claim the whole world as his own, as to consecrate men and all their possessions wholly to his own service, so that there would be no longer any uncleanness, that whether they ate or drank, or engaged in war, or undertook any other work, all things would be pure and holy, for God would always be before their eyes. Let us proceed Zechariah 14:21 21. Yea, every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the Lord of hosts. The Prophet explains here more clearly what we have already considered -- that such would be the reverence for God, and the fear of him through the whole world, that whatever men undertook would be a sacrifice to him: he therefore says, that all the kettles, or pots, or vessels, would be sacred to God. And this is fulfilled when men regard this end -- to glorify God through their whole life, as Paul exhorts us to do. (1 Corinthians 10:31.) Our provisions and our beds, and all other things, become then holy to God, when we really devote ourselves to him, and regard in all the actions of our life the end which I have mentioned, even to testify in truth that he is our God, and that we are under his guidance. By such comparisons then does Zechariah teach us, that men will be sacred to God; for nothing they touch shall be unclean, but what was before profane shall be sanctified to his glory. Come, he says, shall they who sacrifice, and shall boil flesh in pots; as though he had said, That such would be the multitude of men who would ascend to offer sacrifices to God, that the vessels of the temple before in use would not be sufficient. It would hence be necessary to apply for that purpose what was previously profane. The language of Isaiah is similar, for he says that they who were Levites would become priests of the first order, and that those of the common people would become Levites, so that they might all come nigh to God. (Isaiah 66:20, 21) The meaning then of the Prophet is now clear -- that he wished to stir up the Jews to constancy and firmness, who regarded their small number as their reproach and were almost disheartened: as then they thought that they had in vain returned to their own country, as the Lord did not gather the whole people, he says that God's worship would become more celebrated than at the time when the state of things was most flourishing in Judea; for assemble they would, from the whole world, to offer sacrifices to God at Jerusalem, so that the whole city, with all its utensils, would be sacred to God, for the pots and the sacred vessels of the temple, used before under the law, would not be sufficient. And he adds, And there shall be no Canaanite in the land: the meaning is, that the Church would become pure from all defilements: and this change ought to have given no small comfort to the Jews in their sad and calamitous state; for God had used no small severity, when all were driven into exile; and many tokens of this dreadful rigour still remained, since very few worshipped God, and were despised by all, so that true religion was exposed to the contempt and ridicule of all nations. This compensation then, that the Lord would by this remedy cleanse his Church from its filth, must have greatly allayed their sorrow: on this subject I have already said much. Zechariah now briefly promises that the Church would become pure, so that all would from the heart and sincerely worship God, and that there would be no mixture of hypocrites to pollute the temple and holy things. But this seems strange, since the Church has ever been contaminated by many pollutions: and hence John the Baptist compares it to a floor, where the chaff is mixed with the wheat; and it is also compared to a net, into which are gathered many fishes, some good and some bad; and also at this day, in the kingdom of Christ, the Church is subject to this evils that it cannot cast out all corruptions: it seems then that the Prophet has spoken hyperbolically. But what we have elsewhere said ought to be borne in mind -- that a comparison is made between the ancient state of the people and their second state, when the Church was renewed. As the religion had been in the most disgraceful manner corrupted, and as the Jews had impudently boasted that they were the holy people of God, while they were the most wicked of men, the Prophet justly says, that the Church when renewed would be purer; for the Lord would cleanse it by the cross, as gold and silver are cleansed, which are not only tried by the fire, but become also brighter, because the dross is removed. This is simply what the Prophet means when he says, that there will be no Canaanite among the people of God; that is, there will be no foreign or profane men, mingled with the faithful, to pollute the pure worship of God.

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Some have wrested the passage and applied it to the last coming of Christ. But this is inconsistent with the subject in hand. At the same time I allow that the kingdom of Christ, according to the prophetic mode of writing, is here described from its commencement to its end. When God therefore purposed to renew his Church, he cleansed it from much filth, and still daily cleanses it, nor will he cease to do so, until, after all the defilements of the world having been removed, we shall be received into the celestial kingdom. Whenever then the Prophets speak of perfection under the reign of Christ, we ought not to confine what they say to one day or to a short time, but we ought to include the whole time from the beginning to the end. Hence when Christ appeared in the world, then began to shine the splendor of which Zechariah now speaks: but the Lord will go on until that shall be completed which now makes continual progress. Some read, There shall be a merchant no more, etc.; and they have some reason for what they say, for the word is sometimes rendered merchant: but as in this case, we must have recourse to allegories, and take merchants for impious corrupters who make a merchandise of God's worship, or give this interpretation, that there shall be no merchant any more, because all would freely bring their offerings, -- as these explanations are not appropriate, it is better to take the passage simply as it is -- that the Lord will gather his elect, so that pure sacrifices will be offered by them all; and that there will be no hypocrites any more to contaminate and corrupt the Church, or to adulterate the worship of God. Prayer Grant, Almighty God, that as you have deigned to choose us as your peculiar treasure, and to consecrate us to yourself in the person of your only-begotten Son, -- O grant, that we may so follow holiness through the whole course of our life, that your glory may shine forth in all our works: and may we never undertake anything except for this end -- that thy name may be more and more glorified, and may we be holy both in body and soul, and free from all the pollutions of the flesh and of the world, that we may be thus confirmed in the hope of our calling, and be encouraged to proceed during the remainder of our course, until we shall at length reach that glory which has been procured for us by the blood of your only-begotten Son. -- Amen. CALVIN’S COMMENTARY ON MALACHI CHAPTER 1 Malachi 1:1 1. The burden of the word of the LORD to Israel by Malachi. They who explain ms', mesha, burden, as signifying prophecy, without exception, are mistaken, as I have elsewhere reminded you; for prophecy is not everywhere called a burden; and whenever this word is expressed, there is ever to be understood some judgment of God; and it appears evident from Jeremiah 23:38, that this word was regarded as ominous, so that the ungodly, when they wished to brand the Prophets with some mark of reproach, used this as a common proverb, "It is a burden," intimating thereby that nothing else was brought by the Prophets but threatenings and terrors, in order that they might have some excuse for closing their ears, and for evading all prophecies by giving them an unhappy and ominous name. As we proceed it will become evident that the doctrine of Malachi is not without reason called a Burden; for as I have stated in part, and as it will be more fully seen hereafter, it was necessary that the people should be summoned before God's tribunal, inasmuch as many sins had again begun to prevail among them, and such as could not be endured: and for this reason he says that God's judgment was at hand. But under the name of Israel he refers only to those who had returned to their own country, whether they were of the tribe of Judah and Benjamin, or of the tribe of Levi. It is nevertheless probable that there were also some mixed with them from the other tribes: but the Jews and their neighbors, the half tribe of Benjamin, had almost alone returned to their country, with the exception of the Levites, who had been their guides in their journey, and encouraged the rest of the people. They were yet called Israel indiscriminately, since among them only pure religion continued: but they who remained dispersed among foreign and heathen nations, had as it were lost their name, though they had not wholly departed from the pure worship of God and true religion. Hence, by way of excellency, they were called Israel, who had again assembled in the holy land, that they might there enjoy the inheritance promised them from above. The word hand, as we have observed elsewhere, means ministration. The meaning then is, that this doctrine proceeded from God, but that a minister, even Malachi, was employed as an instrument; so that he brought nothing as his own, but only related faithfully what had been committed to him by God from whom it came. It then follows Malachi 1:2-6 2. I have loved you, says the LORD. Yet you say, Wherein have you loved us? Was not Esau Jacob's brother? Says the LORD: yet I loved Jacob, 3. And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. 4. Whereas Edom says, We are impoverished, but we will return and build the desolate places; thus says the LORD of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the LORD has indignation for ever. 5. And your eyes shall see, and ye shall say, The LORD will be magnified from the border of Israel. 6. A son honours his father, and a servant his master: if then I be a father, where is mine honour? And if I be a master, where is my fear? Says the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised your name? I am constrained by the context to read all these verses; for the sense cannot be otherwise completed. God expostulates here with a perverse and an ungrateful people, because they doubly deprived him of his right; for he was neither loved nor feared, though he had a just claim to the name and honor of a master as well as that of a father. As then the Jews paid him no reverence, he complains that he was defrauded of his right as a father; and as they entertained no fear for him, he condemns them for not acknowledging, him as their Lord and Master, by submitting to his authority. But before he comes to this, he shows that he was both their Lord and Father; and he declares that he was especially their Father, because he loved them. We now then understand the Prophet's intention; for God designed to show here how debased the Jews were, as they acknowledged him neither as their Father nor as their Lord; they neither reverenced him as their Lord, nor regarded him as their Father. But he brings forward, as I have already said, his benefits, by which he proves that he deserved the honor due to a father and to a master. Hence he says, I loved you. God might indeed have made an appeal to the Jews on another ground; for had he not manifested his love to them, they were yet bound to submit to his authority. He does not indeed speak here of God's love generally, such as he shows to the whole human race; but he condemns the Jews, inasmuch as having been freely adopted by God as his holy and peculiar people, they yet forgot this honor, and despised the Giver, and regarded what he taught them as nothing. When therefore God says that he loved the Jews, we see that his object was to convict them of ingratitude for having despised the singular favor bestowed on them alone, rather than to press that authority which he possesses over all mankind in common. God then might have thus addressed them, "I have created you, and have been to you a kind Father; by my favor does the sun shine on you daily, and the earth produces its fruit; in a word, I hold you bound to me by innumerable benefits." God might have thus spoken to them; but as I have said, his object was to bring forward the gratuitous adoption with which he had favored the seed of Abraham; for it was a less endurable impiety, that they had despised so incomparable a favor; inasmuch as God had preferred them to all other nations, not on the ground of merit or of any worthiness, but because it had so pleased him. This then is the reason why the Prophet begins by saying, that the Jews had been loved by God: for they had made the worst return for this gratuitous favor, when they despised his doctrine. This is the first thing. There is further no doubt but that he indirectly condemns their ingratitude when he says, In what hast thou loved us? The words indeed may be thus explained -- "If ye say, or if ye ask, In what have I loved you? Even in this -- I preferred your father Jacob to Esau, when yet they were twin brothers." But we shall see in other places that the Jews by evasions malignantly obscured God's favor, and that this wickedness is in similar words condemned. Hence the Prophet, seeing that he had to do with debased men, who would not easily yield to God nor acknowledge his kindness by a free and ingenuous confession, introduces them here as speaking thus clamorously, "He! when hast thou loved us! in what! the tokens of thy love do not appear." He answers in God's name, Esau was Jacob's brother; and yet I loved Jacob, and Esau I hated." We now see what I have just referred to, -- that the Jews are reminded of God's gratuitous covenant, that they might cease to excuse their wickedness in having misused this singular favor. He does not then upbraid them here, because they had been as other men created by God, because God caused his sun to shine on them, because they were supplied with food from the earth; but he says, that they had been preferred to other people, not on account of their own merit, but because it had pleased God to choose their father Jacob. He might have here adduced Abraham as an example; but as Jacob and Esau proceeded from Abraham, with whom God had made the covenant, his favor was the more remarkable, inasmuch as though Abraham had been alone chosen by God, and other nations were passed by, yet from the very family which the Lord had adopted, one had been chosen while the other was rejected. When a comparison is made between Esau and Jacob, we must bear in mind that they were brothers; but there are other circumstances to be noticed, which though not expressed here by the Prophet, are yet well known: for all the Jews knew that Esau was the first-born; and that hence Jacob

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had obtained the right of primogeniture contrary to the order of nature. As then this was commonly known, the Prophet was content to use only this one sentence, Esau was Jacob's brother But he says that Jacob was chosen by God, and that his brother, the first-born, was rejected. If the reason be asked, it is not to be found in their descent, for they were twin brothers; and they had not come forth from the womb when the Lord by an oracle testified that Jacob would be the greater. We hence see that the origin of all the excellency which belonged to the posterity of Abraham, is here ascribed to the gratuitous love of God, according to what Moses often said, "Not because ye excelled other nations, or were more in number, has God honored you with so many benefits; but because he loved your fathers." The Jews then had always been reminded, that they were not to seek for the cause of their adoption but in the gratuitous favor of God; he had been pleased to choose them -- this was the source of their salvation. We now understand the Prophet's design when he says, that Esau was Jacob's brother, and yet was not loved by God. We must at the same time bear in mind what I have already said -- that this singular favor of God towards the children of Jacob is referred to, in order to make them ashamed of their ingratitude, inasmuch as God had set his love on objects so unworthy. For had they been deserving, they might have boasted that a reward was rendered to them; but as the Lord had gratuitously and of his own good pleasure conferred this benefit on them, their impiety was the less excusable. This baseness then is what our Prophet now reprobates. Then follows a proof of hatred as to Esau, the Lord made his mountain a desolation, and his inheritance a desert where serpents dwelt. Esau, we know, when driven away by his own shame, or by his father's displeasure, came to Mount Seir; and the whole region where his posterity dwelt was rough and enclosed by many mountains. But were any to object and say, that this was no remarkable token of hatred, as it might on the other hand be said, that the love of God towards Jacob was not much shown, because he dwelt in the land of Canaan, since the Chaldeans inhabited a country more pleasant and more fruitful, and the Egyptians also were very wealthy; to this the answer is -- that the land of Canaan was a symbol of God's love, not only on account of its fruitfulness, but because the Lord had consecrated it to himself and to his chosen people. So Jerusalem was not superior to other cities of the land, either to Samaria or Bethlehem, or other towns, on account of its situation, for it stood, as it is well known, in a hilly country, and it had only the spring of Siloam, from which flowed a small stream; and the view was not so beautiful, nor its fertility great; at the same time it excelled in other things. For God had chosen it as his sanctuary; and the same must be said of the whole land. As then the land of Canaan was, as it were, a pledge of an eternal inheritance to the children of Abraham, the scripture on this account greatly extols it, and speaks of it in magnificent terms. If Mount Seir was very wealthy and replenished with everything delightful, it must have been still a sad exile to the Idumeans, because it was a token of their reprobation; for Esau, when he left his father's house, went there; and he became as it were an alien, having deprived himself of the celestial inheritance, as he had sold his birthright to his brother Jacob. This is the reason why God declares here that Esau was dismissed as it were to the mountains, and deprived of the Holy Land which God had destined to his chosen people. But the Prophet also adds another thing, -- that God's hatred as manifested when the posterity of Esau became extinct. For though the Assyrians and Chaldeans had no less cruelly raged against the Jews than against the Edomites, yet the issue was very different; for after seventy years the Jews returned to their own country, as Jeremiah had promised: yet Idumea was not to be restored, but the tokens of God's dreadful wrath had ever appeared there in its sad desolations. Since then there had been no restoration as to Idumea, the Prophet shows that by this fact the love of God towards Jacob and his hatred towards Esau had been proved; for it had not been through the contrivance of men that the Jews had liberty given them, and that they were allowed to build the temple; but because God had chosen them in the person of Jacob, and designed them to be a peculiar and holy people to himself. But as to the Edomites, it became then only more evident that they had been rejected in the person of Esau, since being once laid waste they saw that they were doomed to perpetual destruction. This is then the import of the Prophet's words when he says, that the possession of Esau had been given to serpents. For, as I have already said, though for a time the condition of Judea and of Idumea had not been unlike, yet when Jerusalem began to rise and to be repaired, then God clearly showed that that land had not been in vain given to his chosen people. But when the neighboring country was not restored, while yet the posterity of Esau might with less suspicion have repaired their houses, it became hence sufficiently evident that the curse of God was upon them. And to the same purpose he adds, If Edom shall say, We have been diminished, but we shall return and build houses; but if they build, I will pull down, says God. He confirms what I have stated, that the posterity of Edom had no hope of restoration, for however they might gather courage and diligently labor in rebuilding their cities, they were not yet to succeed, for God would pull down all their buildings. This difference then was like a living representation, by which the Jews might see the love of God towards Jacob, and his hatred towards Esau. For since both people were overthrown by the same enemy, how was it that liberty was given to the Jews and no permission was given to the Idumeans to return to their own country? There was, as it has been said, a greater ill-will to the Jews, and yet the Chaldeans dealt with them more kindly. It then follows, that all this was owing to the wonderful purpose of God, and that hence it also appeared, that the adoption, which seemed to have been abolished when the Jews were driven into exile, was not in vain. Thus then says Jehovah of hosts, They shall build, that is, though they may build, I will overthrow; and it shall be said to them, Border of ungodliness, and a people with whom Jehovah is angry for ever. By the border of ungodliness he means an accursed border; as though he had said, "It will openly appear that you are reprobate, so that the whole world can form a judgment by the event itself." By adding, A people with whom Jehovah is angry or displeased, he again confirms what I have said of love and hatred. God might indeed have been equally angry with the Jews as with the Edomites, but when God became pacified towards the Jews, while he continued inexorable to the posterity of Esau, the difference between the two people was hence quite manifest. Noticed also must be the words, d-vlm, od-oulam, for ever: for God seemed for a time to have rejected the Jews, and the Prophets adopt the same word zm, som, angry, when they deplore the condition of the people, who found in various ways that God was angry with them. But the wrath of God towards the Jews was only for a time, for he did not wholly forget his covenant; but he became angry with the Edomites for ever, because their father had been rejected: and we know that this difference between the elect and the reprobate is ever pointed out, that when God visits sins in common, he ever moderates his wrath towards his elect, and sets limits to his severity, according to what he says, "If his posterity keep not my covenant, but profane my law, I will chastise them with the rod of man; but my mercy will I not take away from him." (Psalm 89:31-33 2 Samuel 7:14.) But with regard to the reprobate, God's vengeance ever pursues them, is ever suspended over their heads, and ever fixed as it were in their bones and marrow. For this reason it is that our Prophet says, that God would be angry with the posterity of Esau. He adds, Your eyes shall see. The Jews had already begun in part to witness this spectacle, but the Prophet speaks here of what was to continue. See then shall your eyes; that is, "As it has already appeared of what avail gratuitous election has been to you, by which I have chosen you as my people, and as ye have also seen on the other hand how it has been with your relations the Edomites, because they had been rejected in the person of their father Esau; so also this same difference shall ever be evident to you in their posterity: see then shall your eyes And ye shall say, Magnified let Jehovah be over the border of Israel; that is, "The event itself will extort this confession, -- that I greatly enhance my goodness towards you." For though tokens of God's grace shone forth everywhere, and the earth, as the Psalmist says, is full of his goodness, (Psalm 104:24;) yet there was in Judea something special, so that. Our Prophet does not in vain say, that there would be always reasons for the Jews to celebrate God's praises on account of his bounty to them more than to the rest of the world. And the Prophet no doubt reproves here indirectly the wickedness of the people, as though he had said, -- "Ye indeed, as far as you can, bury God's benefits, or at least extenuate them; but facts themselves must draw from you this confession -- that God deals bountifully with the border of Israel, that he exercises there his favor more remarkably than among any of the nations." After having briefly referred to those benefits which ought to have filled the Jews with shame, he comes at length to the subject he had in view; for his main object, as I have already stated, was to show, that it was God's complaint that he was deprived of his own right and in a double sense, for the Jews did not reverence him as their Father, nor fear him as their Lord. He might indeed have called himself Lord and Father by the right of creation; but he preferred, as I have already explained, to appeal to their adoption; for it was a remarkable favor, when the Lord chose some out of all the human race; and we cannot say that the cause of this was to be found in men. Whom then he designs to choose, he binds to himself by a holier bond. But if they disappoint him, wholly inexcusable is their perfidy. As we now understand the Prophet's meaning, and the object of this expostulation, it remains for us to learn how to accommodate what is taught to ourselves. We are not indeed descended from Abraham or from Jacob according to the flesh; but as God has engraved on us certain marks of his adoption, by which he has distinguished us from other nations, while we were yet nothing better, we hence see that we are justly exposed to the same reproof with the Jews, if we do not respond to the calling of God. I wished thus briefly to touch on this point, in order that we may know that this doctrine is no less useful to us at this day than it was to the Jews; for though the adoption is not

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exactly the same, as it then belonged to one seed and to one family, yet we are not superior to others through our own worthiness, but because God has gratuitously chosen us as a people to himself. Since this has been the case, we are his; for he has redeemed us by the blood of his own Son, and by rendering us partakers, by the gospel, of a favor so ineffably great, he has made us his sons and his servants. Except then we love and reverence him as our Father, and except we fear him as our Lord, there is found in us at this day an ingratitude no less base than in that ancient people. But as I wished now only to refer to the chief point, I shall speak tomorrow, as the passage requires, on the subject of election: but it was necessary first briefly to show the Prophet's design, as I have done; and then to treat particular points more at large, as the case may require. PRAYER Grant, Almighty God, that as you have not only designed to give us a life in common in this world but have also separated us from other heathen nations, and illuminated us by the Sun of Righteousness, your only begotten Son, in order to lead us into the inheritance of eternal salvation, -- O grant, that having been rescued from the darkness of death, we may ever attend to that celestial light, by which you guide and invite us to yourself; and may we so walk as the children of light, as never to wander from the course of our holy calling, but to advance in it continually, until we shall at length reach the goal which thou hast set before us, so that having put off all the filth of the flesh, we may be transformed into that ineffable glory, of which we have now the image in your only-begotten, Son. -- Amen. Lecture One Hundred and Seventieth We saw yesterday what the object of Malachi was in reminding the Jews that they were loved and chosen by God; it was, that he might the more amplify their ingratitude for having rendered such an unworthy reward for so great a favor of God: as he had preferred them to all other nations, he had justly bound them to perpetual obedience; but they had shaken off the yoke, and having despised God had given themselves up again to many corruptions, as we have yesterday stated. But I reminded you at the same time, that the Prophet refers not here to those benefits with which God favors indiscriminately all mankind, but brings forward the adoption by which he had set apart the seed of Abraham as his peculiar people. But that it may appear more fully how just this expostulation was, let us first observe, that it is one kind of obligation that God has created us men in his image and after his likeness; for he might have created us dogs and asses, and not men. Adam, we know, was taken from the earth, as other animals were: then as to the body there is no difference between men and other creatures. When it is said that God breathed into man the breath of life, we ought not to dream as the Manicheans do, that man's soul is by traduction; for so they say, affirming that man's soul is from the substance of the Deity; but Moses on the contrary understands that man's soul was created from nothing. We are born by generation, and yet our origin is clay; and the chief thing in us, the soul, is created from nothing. We hence see that we differ from animals because God was pleased to create us men. He therefore will justly charge us with ingratitude, if we do not serve him; for it was for this end he created us in his own image. But there is here mentioned a special favor -- that the Lord took to himself the seed of Abraham, as it is said in the song of Moses, that all nations are God's, but that he had cast his line to set apart Israel for himself. (Deuteronomy 32:9.) Though then the whole world was under God's government, it was yet his will to choose one family. If the cause be enquired, it is not to be found in men; for all were created from the earth, and souls were implanted in their bodies created from nothing. Since it was so, we see that the difference arose from the fountain of gratuitous favor -- that God preferred one race to the rest; and as we stated yesterday, Moses often repeats this -- that the Jews were not chosen because they were more excellent than other nations, but because God gratuitously loved their fathers. (Deuteronomy 7:7.) By love he means gratuitous favor. Malachi then does not consider here that the Jews had been chosen before other nations on the ground of their own merit; for if he granted this, they might have objected and said -- "Why do you remind us that God has favored us more than other nations, since he deemed us worthy, and rewarded our merit?" But the Prophet takes it as admitted, according to what I have already said, that the Jews were by nature like other nations, so that their different condition did not proceed from themselves, or from their own worthiness, but from the gratuitous love of God. A third step is also to be noticed here; for God selected a part only from the very race of Abraham, as Esau and Jacob were brothers, and Esau was first according to the order of nature, for he was the first-born; and yet God rejected him, and appointed the favor of election to be in the posterity of Jacob. This third step then was election. These things ought to be carefully considered. Men are peculiarly bound to God, because he might have created them asses and dogs, and not men; but it has pleased him to form them in his own image. The second step is, that he chose the race of Abraham, when his empire extended over all nations without exception: for how was it that God chose to be the father and savior of one people only, when the whole world was under his authority? Here shines forth, as I have already said, his gratuitous favor; and in addition to the testimonies of Moses, it is often said in the Psalms that God loved the fathers, that he did to them what he had not done to other nations, that he made known his judgments to them. (Psalm 147:19.) There are many passages in which God commemorates his favor to the Jews, because it pleased him to distinguish them from other nations, while yet the condition of all by nature was wholly the same. Now the third step which Malachi mentions ought to be carefully noticed -- that God not only promised to be a God to Abraham and to his seed, but also made a difference between the very sons of Abraham, so as to reject some and to choose others; and it is on this point that Paul dwells in the ninth chapter to the Romans; Romans 9:1-33 for he says, that not all who are of Israel-that is, who derive their origin from him -- are true and legitimate Israelites, but those who are called. For it was Paul's object to refute the Jews, for they boasted that they were a holy people, though they wilfully rejected Christ and his gospel. For when the apostles proved that the Redeemer promised had been sent, the proud answer in the mouth of the Jews was this -- "Are not we the Church of God? but we do not acknowledge this Christ whom ye would thrust upon us." As then the Jews, through this false pretense, despised the favor of God, and sought to trample Christ as it were under foot, Paul repels this arrogance, and shows that they excelled not the nations, except by virtue of a gratuitous adoption, and that this adoption was to be so extended to the whole race of Abraham as yet to be confined to a certain number. In the same manner do the Papists act in the present day. As they estimate faith by external tokens, they haughtily object to us, and say that they are the Church; as though a general promise were sufficient without the Spirit, who is justly called the Spirit of adoption, by whom God seals it within, even in our hearts. Now Paul adds evidences of the fact, and brings forward the instance of Jacob and Esau. Of the twin brothers, one, he says, was chosen, and the other passed by; and yet both were the sons of Abraham. It then follows that there is a third step in election, as I have already stated. Now from this third proceeds a fourth -- that God takes some of the sons of Jacob, whom he has chosen before the foundation of the world, and others he rejects; and of this fact Paul adduces a sure proof, or assigns an evident reason: God preferred Jacob to his brother, the first-born, but not on account of any merit: if then the free mercy of God availed so much in the election of Jacob, it follows that the same still prevails with regard to his posterity. If it be again asked, whence comes it that some are faithful and others are reprobate, the answer is, because it so pleases God. Hence Paul ascends higher and says, that before they were born, and had done neither good nor evil, it was said, the elder shall serve the younger; and then he brings forward this prophecy-Jacob have I loved, but Esau have I hated." If then we wisely consider the whole passage, we shall find what I have stated -- that from the third step we may proceed to a fourth, and that is, that from the sons of Jacob God chose whom he pleased and rejected others; for when he chose Jacob, God was not bound to him any more than he was before. The same promise was indeed repeated to Jacob, which had been given to Abraham; but from Abraham proceeded Ishmael, who was rejected, we know, from God's Church; and the same was the case with the other sons of Abraham. Isaac was alone chosen. But Isaac, the father of Esau and Jacob, was not able at his own pleasure to retain them both; but here the free and hidden election of God appeared, so that Esau was rejected, and Jacob remained as the legitimate heir to the divine favor. We now then more fully understand what the Prophet means: he does not charge the Jews with having shaken off every fear of that God, in whose image they had been created; but he enhances their ingratitude, because they gave no response to the free adoption of God, for they had been chosen from all other nations, and not only this, but they had been separated again from the very race of Abraham, and this was their second election. Another thing must also be added respecting their gratuitous election; for the reproof of the Prophet would not have been received, except God in his adoption had regard only to his own favor; for if we grant that either Jacob or Abraham had merited anything, what the Prophet says, Was not Esau Jacob's brother? Would not have availed. An answer might have been readily given, "He was indeed his brother, but his virtue being meritorious set him before his brother." But the Prophet here presses this point on the Jews -- that having been bound by so many benefits, they yet were

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become as it were spurious; for they had degenerated from the favor which God had conferred on them. We hence see that by these words of the Prophet it is sufficiently proved -- that Abraham had been chosen by God in preference to all other nations, Isaac in preference to his brother Ishmael, and Jacob in preference to Esau. And Scripture is full of proofs on the subject, and experience also sufficiently demonstrates the truth. Moses says, that it was not by their own virtue that they excelled other nations, for they were a rebellious and a stiff-necked people. Though God then knew the perverse character of that nation, it yet pleased him to make them an example of his wonderful goodness. There is therefore no reason for us to seek any other cause for adoption except the will of God. And since the election of Abraham, Isaac, and Jacob was gratuitous, it follows that each one is freely chosen whom God separates from the whole body; and thus we come to the fourth step; for what is said here, that Jacob was chosen, ought not to be confined to his person, but what he had in common with his posterity. Jacob then was chosen -- for what purpose? That his children might be God's holy and peculiar people. Now if we consider his whole offspring, we shall find that all who descended from Jacob were not legitimate Israelites, for the greatest part of them were rejected. As then many who derived their origin from Jacob, were not less reprobate than Esau, it follows that God's free favor and gratuitous mercy prevails as to individuals: and this is the subject which Paul discusses in the ninth chapter to the Romans. It seems hard to many, that God should choose some and not all, and that he should regard no worthiness, but of his own free will choose whom he pleases, and reject others. But whence comes this objection, except that they wish to restrain God and subject him to their own judgment? But we must come to the principle to which I have referred. If it seems unreasonable to them that one of two should be chosen and the other rejected, how can they defend the justice of God (if need there be of their apology) with regard to an ass and man? For as I have said, they both proceeded, both asses and men, from the same lump as to their bodies. Every vigor and strength in the ass has been created by the hidden power of God: and as to the soul of man, though its essence is immortal, it has yet been created from nothing. Now, then, let these wise censors answer for God in this case, whom they think to be exposed to many calumnies, when we say that men's salvation depends on his will, so that he rejects some and chooses others. But as to general election, there is the same difficulty to satisfy the judgment of men: for as we have already said, there is no difference between men but what arises from hidden election. They indeed imagine in this case a foreknowledge as the mother of election: but the notion is extremely foolish and puerile. They then say, that some are electe by God and some are rejected, because God, to whom nothing is hid, foresees what every one will be. But I now ask, Whence is it that one is virtuous, while another is vicious? If they say, from free-will, doubtless creation is anterior to free-will: this is one thing. Then we know that in Adam all men were created alike; for how is it that we are all exposed to eternal death, and that the vengeance of God extends over us all, and at this day prevails through the whole world? How is this, except that the condition of us all originally is one and the same? It follows then, that if Adam stood upright, all men would be alike in their integrity. I do not now speak of special gifts: for there would have been, I allow, a difference of endowments had nature remained perfect; but as to eternal life the condition of all would have been the same. Now after the fall of Adam we are all lost. What can then be more foolish and absurd than to imagine that there is some virtue in man by which he excels others, since we are all equally accursed in the person of Adam? For who hath made thee to excel, says Paul? He proves that there is no excellency in man, except what proceeds from the bounty of God only, and as I have stated, the reason is quite manifest. For either original sin does not belong to all men, or God cannot foresee that this man will be just and that man unjust. Why? All are naturally reprobate in Adam and liable to eternal death, and the reason is evident, for nothing is found in men but sin. The foreknowledge of God then cannot be the cause of our election, for by looking on the whole race of man, he finds them all under a curse from the least to the greatest. We see then how foolishly do they talk and prattle who ascribe to mere and naked prescience what ought to be ascribed to the good pleasure of God. That God made himself known to the race of Abraham, that he designed to deposit his law with the Israelites -- all this was his peculiar favor, and no other reason can be assigned for it except gratuitous adoption. God then favored the children of Abraham with this privilege, because it so pleased him: for if we say that they were worthy, and by their virtue rendered themselves deserving, the Holy Spirit does in the first place everywhere speak against us, and in the second place experience and facts, for the obstinacy of that people was extraordinary. But we ought to be satisfied with the authority of Scripture, since God makes known and illustrates his favor by this instance -- that he loved Abraham and his children, that is, that he was favorable to the Jews through his own goodness only, and this is what we shall hereafter see still more clearly. Let this then remain as a fixed principle -- that the cause of our election is nothing else but the mere favor of God. If we seek a cause apart from God, when we enquire about our election, we shall wander in a labyrinth. That the same principle holds as to individuals, I have already proved. It ought indeed to be sufficient for us, that Paul passes from the person of Jacob to individuals among his posterity. For he adduces as it wet e an instance in the two brothers, in order to convince us that no one is chosen on account of his own virtue, but according to the good pleasure of God: nor was it necessary to state these circumstance -- that one was chosen when the brothers were not yet born, and when they had not done either good or evils that it was not through works but through him who called, except he meant to prove this, that it is in God's power to choose whom he wills and to reject whom he wills. But as Augustine reminds us, nothing can be imagined more absurd than that notion, with which many are pleased, that God has foreknown what men will be, for Paul excludes such foreknowledge as the cause which he infers, that it was not owing to works but to him who called, that God preferred the one to the other, for neither of them, while in their mother's womb, had done either good or evil. Paul brings also a confirmation from another declaration of Moses, "I will pity whom I will pity, and mercy will I show to whom I will be merciful. "By these words God clearly declares that it was in his power to reject whom he pleased of the seed of Jacob, and to choose whom he pleased. What then he had before said respecting one man, God now applies to the whole seed, for he speaks not there of foreign nations, but of that holy and chosen people. When God threatened with ruin all the children of Abraham, Moses humbly deprecated this, lest he should annul his own covenant: God answered him, "I will pity whom I will pity," -- what does this mean? that there is no other cause why God retains some for himself and rejects others, than his own will. The repetition may seem superfluous and frigid, "I will pity whom I will pity," but it is very emphatical; as though he had said, "I might have chosen for myself another from the world and not Abraham, but I have according to my own good pleasure adopted him; and Ishmael might have been as dear to me as Isaac, but it has been my will that the blessing should rest on Isaac; when he also had begotten two children, I repudiated the first born and choose Jacob, and now from the posterity of Jacob I will choose for myself whom I please, for there is to be found no other cause but my will, I will then pity whom I will pity, and mercy will I show to whom I will be merciful.'" If then in this case men will contend with God, and would know why he chooses this rather than that man, the answer he gives is, that the cause is to be found in his mercy alone, for he is bound to no one. We now see how the folly of those vanishes away who would have foreknowledge to be the cause of election; and also that they who murmur against God, are sufficiently refuted by this reason, that it is in his power either to choose or to reject, inasmuch as he is under obligations to none. As to reprobation, the cause of it is sufficiently manifest in the fal of Adam, for, as we have said, we all fell with him. It must still be observed, that the election of God is anterior to Adam's fall; and that hence all we who are rescued from the common ruin have been chosen in Christ before the creation of the world, but that others justly perish though they had not been lost in Adam; because God appointed Christ the head of his Church, in order that we might be saved in him, not all, but those who have been chosen. And with regard to the proof, it is not necessary here to bring together the mass of passages found in scripture, for this would be endless. But there are, however, some remarkable passages, by which it is sufficiently evident that some are chosen from the whole world as well as from the race of Abraham, according to God's good pleasure only, and that others are rejected, and that there is no other cause to be found but his will; for our election is hid in the eternal and secret counsel of God, and founded on Christ, and reprobation is also hid in the judgment of God. Now if we wish to penetrate into this mystery, we must know that it is a great and unfathomable abyss: here all our ideas vanish away. In the meantime, however, God does not lose his liberty to choose and reject whom he pleases. With regard to election, the ninth chapter to the Romans (Romans 9:1) ought to be sufficient, or rather the three chapters, for Paul pursues the same argument to the end of the eleventh chapter, and then exclaims that the riches of God's wisdom and goodness are incomprehensible, and that his judgments are untraceable. He speaks also of the elect in the first chapter to the Ephesians; Ephesians 1:1 and the sum of what he says is, that all the faithful had been chosen in Christ before the creation of the world, and through the good pleasure of God only, in order that he might show in them the glory of his goodness. By no refinements can they escape who attempt to darken this truth; for Paul very clearly and briefly declares that the whole world has not been chosen, but the faithful, who are afterwards favored with the Spirit of adoption: and thus sufficiently is that fancy refuted, that the election of God ought to be connected with his promises. I wonder that men of learning, endued with judgment and versed in scripture, so frigidly pass over the subject, and that they are not at least moved when they see that they give to

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many the occasion of foolishly going astray, and that some take hence the opportunity to calumniate. We must, however, declare what this passage requires -- that those are very unwise who seek to subvert or overthrow the eternal election of God by this contrivance -- that God addresses all men generally, "Come unto me" -- "I am your Father." Since God then offers his grace to all by the external preaching of his word, they will have it that all are elected: but Paul says, that we are believers, because we have been elected. If then it be asked, why some obstinately reject the grace of God, and others embrace it in the spirit of meekness, Paul assigns the reason, and it is this -- because God illuminates those who believe, inasmuch as he has chosen them before the creation of the world. It then follows that God so speaks generally, as that the efficacy of the doctrine still depends on his secret good pleasure; for whence is faith, but from his peculiar favor? and why does he not communicate his grace to all? even because he has not chosen all. We see that Paul thus proceeds step by step, that he might teach us that faith emanates from the fountain of free election; and he raises up election into the highest eminence to show that it is not right to inquire into its cause. Thus much about election. As to reprobation, I know that many greatly dislike this doctrine -- that some are rejected, and that yet no cause can be found in themselves why they thus remain disapproved by God. But there is here need of docility and of a meek spirit, to which Paul also exhorts us, when he says, "O man, who art thou who answerest against God?" (Romans 9:20.) For were it lawful to investigate the cause, surely Paul, who had been taken up to the third heaven, might have showed us the way; but he is here silent and drives us away from the indulgence of a bold and an over curious spirit. Since the Holy Spirit by the mouth of Paul restrains the presumption of men, that they may not dare to go beyond this step -- that God hardens whom he wills and rejects whom he wills, why do men leap beyond this, except they wilfully seek to carry on war with God? And yet they pretend modesty, and under this pretext they seek to bury the doctrine of election; we ought, they say, to speak soberly of mysteries. This last sentence I allow fully; but what is our sobriety but our docility? That is, when we embrace what God declares in his word, and never allow ourselves to investigate more than what he teaches us. But they would extinguish God's word; nay, they dare openly to pronounce blasphemies against God, and to find fault with the Spirit, who has spoken by the prophets and the apostles. We indeed see that there are many devils who preach modesty, when their object is to suppress the light and this chief doctrine, the main basis of our salvation; and they extort wicked edicts from the ignorant and the slumbering, as though it were in the power of men, by babbling about things unknown, and by barbarously mixing all things together, to thrust God as it were from his celestial throne. This is horribly monstrous, and ought to be detested by all; for it would be better that all the empires of the world should be swallowed up in the lowest depths, than that mortal creatures should raise themselves up as it were into heaven, and attempt to penetrate into the secret things of God. But, however, when the whole world either assail this doctrine by barking, or seek to subvert it by threats and terrors, or when all in various ways manifest their rage, and when they roll thunders who seem to themselves to be very powerful, it behoves us to hold fast this doctrine, that God alone is the author of our salvation, because he has been pleased freely to elect us, and also that he possesses power over all the human race, so that some, according to his will, are elected and some are rejected, and that he ever acts justly, and holds secret the cause both of election and of reprobation. But it is no wonder that we are so blind, for we are stupid by nature, nay, blind altogether; and were we angels, it would be still our duty reverently to regard the manifold wisdom of God, which no human minds, no, not even angelic minds, can fully comprehend. Other things we must defer. PRAYER Grant, Almighty God, that as you best been pleased to adopt us as your people for this end, that we may be ingrafted as it were into the body of your Son, and be made conformable to our head, -- O grant, that through our whole life we may strive to seal in our hearts the faith of our election, that we may be the more stimulated to render you true obedience, and that your glory may also be made known through us; and those whom you have chosen together with us may we labor to bring together, that we may unanimously celebrate you as the Author of our salvation, and so ascribe to you the glory of your goodness, that having cast away and renounced all confidence in our own virtue, we may be led to Christ only as the fountain of your election, in whom also is set before us the certainty of our salvation through your gospel, until we shall at length be gathered into that eternal glory which He has proctored for us by his own blood. -- Amen. Lecture One Hundred and Seventy-first Malachi 1:6-8 6. A son honours his father, and a servant his master: if then I be a father, where is mine honour? And if I be a master, where is my fear? Says the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised your name? 7. Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible. 8. And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with you, or accept your person? says the LORD of hosts. God as already proved that he had by many favors been a Father to the Jews. They must have felt that he had indeed bound them to himself, provided they possessed any religion or gratitude. He now then concludes his address to them, as though he had said, that he had very ill bestowed all the blessings he had given them; and he adopts two similitudes; he first compares himself to a father, and then to a master. He says, that in these two respects he had a just cause to complain of the Jews; for he had been a father to them, but they did not in their turn conduct themselves as children, in a submissive and obedient manner, as they ought to have done. And farther, he became their master, but they shook off the yoke, and allowed not themselves to be ruled by his authority. As to the word, Father, we have already shown that the Jews were not only in common with others the children of God, but had been also chosen as his peculiar people. Their adoption then made them God's children above all other nations; for when they differed nothing from the rest of the world, God adopted them. With regard to the right and power of a master, God, in the first place, held them bound to him as the Creator and former of the whole world; but he also, as it is well known, attained the right by redemption. That he might then enhance their crime, he not only expostulates with them for having abused his favors, but he charges them also with obstinacy, because they disobeyed his authority, while yet he was their Lord. He says, that a son who honors his father, and a servant his master. He applies the same verb to both clauses; but he afterwards makes a difference, ascribing honor to a father and fear to a master. As to the first clause, we know that whenever there is authority, there ought to be honor; and when masters are over servants, they ought to be honored. But in a subsequent clause he speaks more distinctly, and says, that a master ought to be feared by a servant, while honor is due to a father from a son. For servants do not love their masters; not being able to escape from their power, they fear them: but the reverence which sons have for their fathers, is more generous and more voluntary. But God shows here, that the Jews could by no means be kept to their duty, though so many favors ought to have made it their sweet delight. God had indeed conciliated them as much as possible to himself, but all was without any benefit. The majesty also of God ought to have struck them with fear. It was then the same, as though he had said, that they were of so perverse a nature, that they could not be led to obedience either by a kind and gracious invitation, or by an authoritative command. The Lord then complains that he ass deprived by the Jews of the honor which sons owe to their fathers, as well as of the fear which servants ought to have for their masters; and thus he shows that they were like untameable wild beasts, which cannot be tamed by any kind treatment, nor subdued by scourges, or by any kind of castigation. He then adds, To you, O priests. It is certain that this complaint ought not to be confined to the priests alone, since God, as we have seen, speaks generally of the whole race of Abraham: for he had said that Levi was advanced to the sacerdotal honor, while the other brethren were passed by; but he had said also, that Jacob was chosen when Esau was rejected; and this belonged in common to the twelve tribes. Now it ought not, and it could not, be confined to the tribe of Levi, that God was their father or their master. Why then does he now expressly address the priests? They ought indeed to have been leaders and teachers to the rest of the people, but he does not on this account exempt the whole people from blame or guilt, though he directs his discourse to the priests; for his object was to show that all things had become so corrupt among the people, that the priests were become as it were the chief in contempt of religion and in sacrileges, and in every kind of pollution. It hence follows that there was nothing sound and right in the community; for when the eyes themselves are without light, they cannot discharge their duty to the body, and what at length will follow? God then no doubt shows that great corruptions prevailed and had spread so much among the people, that they who ought to have been examples to others, had especially shaken off the yoke and given way to unbridled licentiousness. This then is the reason why the Prophet condemns the priests, though at the beginning he included the whole people, as it is evident from the context. We must at the same time bear in mind what we have elsewhere said -that the fault of the people was not lessened because the sin of the priest was the most grievous; but that all were involved in the same ruin; for God in this case did not absolve the common people, inasmuch as they were guilty of the same sins; but he shows that the most grievous fault belonged to the teachers, who had not reproved the people, but on the contrary increased licentiousness by their dissimulation, as we shall presently find again.

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He says that they despised his name; not that the fear of God prevailed in others, but that it was the duty of the priests to reprove the impiety of the whole people. As then they allowed to others so much liberty, it appeared quite evident that the name of God was but little esteemed by them; for had they possessed true zeal, they would not have suffered the worship of God to be trodden under foot or profaned, as we shall presently find to have been the case. It then follows, Ye have said, In what have we despised thy name? As the Prophet at the beginning indirectly touched on the hypocrisy and perverseness of the people, so he now no doubt repeats the same thing by using a similar language: for how was it that the priests as well as the people asked a question on a plain matter, as though it were obscure, except that they were blind to their own vices? Now the cause of blindness is hypocrisy, and then, as it is wont to do, it brings with it perverseness; for all who deceive themselves, dare even to raise their horns against God, and petulantly to clamor that he too severely treats them; for the Prophet doubtless does not here relate their words, except for the purpose of showing that they had such a brazen front and so hard a neck, that they boldly repelled all reproofs. We see at this day in the world the same depravity; for though the crimes reproved are sufficiently known, yet they, even the most wicked, immediately object and say that wrong is done to them; and they will not acknowledge a fault except they be a hundred times convicted, and even then they will make some pretense. And truly were there not daily proofs to teach us how refractory men are towards God, the thing would be incredible. The Prophet then did no doubt by this cutting expression goad and also wound the people as well as the priests, intimating that so gross was their hypocrisy, that they dared to make shifts, when their crimes were openly known to all. Ye have said then, by what have we despised thy name? They inquired as though they had rubbed their forehead, and then gained boldness, "What does this mean? for thou accuses us here of being wicked and sacrilegious, but we are not conscious of any wrong." Then the answer is given in God's name, Ye offer on mine altar polluted bread. A question may be here asked, "Ought this to have been imputed to the priests as a crime; for had victims been offered, such as God in his law commanded, it would have been to the advantage and benefit of the priests; and had fine corn been brought, it would have been advantageous to the priests?" But it seems to me probable, that the priests are condemned because like hungry and famished men they seized indiscriminately on all things around them. Some think that the priests grossly and fraudulently violated the law by changing the victims -- that when a fat ram was offered, the priests, as they suppose, took it away, and put in its place a ram that was lean, or lame, or mutilated. But this view appears not to me suitable to the passage. Let us then regard the meaning to be what I have stated -- that God here contends with the whole people, but that he directs his reproofs to the priests, because they were in two ways guilty, for they formed a part of the people, and they also suffered God to be dishonored; for what could have been more disgraceful than to offer polluted victims and polluted bread? If it be now asked, whether this ought to have been ascribed as a fault to the priests, the answer is this -- that the people then were not very wealthy; for they had but lately returned from exile, and they had not brought with them much wealth, and the land was desolate and uncultivated: as, then, there was so much want among the people, and they were intent, each on his advantage, according to what we have seen in the Prophet Haggai, (Haggai 1:4,) and neglected the temple of God and their sacrifices, there is no doubt but that they wished anyhow to discharge their duty towards God, and therefore brought beasts which were either lame or blind; and hence the whole worship of God was vitiated, their sacrifices being polluted. The priests ought to have rejected all these, and to have closed up God's temple, rather than to have received indiscriminately what God had prohibited. As then this indifference of the people was nothing but a profanation of divine worship, the priests ought to have firmly opposed it. But as they themselves were hungry, they thought it better to lay hold on everything around them -- "What," they said, "will become of us? For if we reject these sacrifices, however vicious they may be, they will offer nothing; and thus we shall starve, and there will be no advantage; and we shall be forced in this case to open and to close the temple, and to offer sacrifices at our own expense, and we are not equal to this burden." Since then the priests spared the people for private gain, our Prophet justly reproves them, and says, ye offer polluted bread It was indeed the office of the priests to place bread daily on the table; but whence could bread be obtained except some were offered? Now nothing was lost to the priests, when they daily set bread before God, for they presently received it; and thus they preferred, as it was more to their advantage, to offer bread well approved, made of fine flour: but as I have said, their own convenience interposed, for they thought that they could not prevail with the people -- "If we irritate these men, they will deny that they have anything to offer; and thus the temple will be empty, and our own houses will be empty; it is then better to take coarse bread from them than nothing; we shall at least feed our families and servants with this bread, after having offered it to the Lord." We hence see how the fault belonged to the priests, when the people offered polluted bread, and unapproved victims. I have hitherto explained the Prophet's words with reference chiefly to the shew-bread; not that they ought to be so strictly taken as many interpreters have considered them; for under the name of bread is included, we know, every kind of eatables; so it seems probable to me that the word ought to be extended to all the sacrifices; but one kind is here mentioned as an example; and it seems also that what immediately follows is added as an explanation -- ye offer the lame and the blind and the mutilated. Since these things are connected together, I have no doubt but that God means by bread here every kind of offering, and we know that the shew-bread was not offered on the altar; but there was a table by itself appointed for this purpose near the altar. And why God designates by bread all the sacrifices may be easily explained; for God would have sacrifices offered to him as though he had his habitation and table among the Jews; it was not indeed his purpose to fill their minds with gross imaginations, as though he did eat or drink, as we know that heathens have been deluded with such notions; but his design was only to remind the Jews of that domestic habitation which he had chosen for himself among them. But more on this subject shall presently be said; I shall now proceed to consider the words. Ye offer on my altar polluted bread; and ye have said, In what have we polluted thee? The priests again answer as though God unjustly accused them; for they allege their innocency, as the question is to be regarded here as a denial: In what then have we polluted thee? They deny that they were rightly condemned, inasmuch as they had duly served God. But we may hence conclude, according to what has been before stated, that the people were under the influence of gross hypocrisy, and had become hardened in their obstinacy. It is the same at this day; though there be such a mass of crimes, which everywhere prevails in the world, and even overflows the earth, yet no one will bear to be condemned; for every one looks on others, and thus when no less grievous sins appear in others, every one absolves himself. This is then the sottishness which the Prophet again goads -- Ye have said, In what have we polluted thee? He and other Prophets no doubt charged the Jews with this sacrilege -- that they polluted the name of God. But it deserves to be known, that few think that they pollute God and his name when they worship him superstitiously or formally, as though they had to do with a child: but we see that God himself declares, that the whole of religion is profaned, and that his name is shamefully polluted when men thus trifle with him. He answers, when ye said, literally, in your saying, The table of Jehovah, it is contemptible. Here the Prophet discovers the fountain of their sin; and he shows as it were by the finger, that they had despised those rites which belonged to the worship of God. The reason follows, If ye offer the blind, he says, for sacrifice, it is no evil. Some read the last clause as a question, "is it not evil?" but he, the mark of a question, is not here; and we may easily gather from the context that the Prophet as yet relates how presumptuously both the priests and the whole people thought they could be acquitted and obtain pardon for themselves, "It is no evil thing if the lame be offered, if the blind be offered, if the maimed be offered; there is nothing evil in all this." We now then understand what the Prophet means. But the subject would have been obscure had not a fuller explanation been given in these words, The table of Jehovah, it is contemptible God does here show, as I have before stated, why he was so much displeased with the Jews. Nothing is indeed so precious as his worship; and he had instituted under the law sacrifices and other rites, that the children of Abraham might exercise themselves in worshipping him spiritually. It was then the same as though he had said, that he cared nothing for sheep and calves, and for any thing of that kind, but that their impiety was sufficiently manifested, inasmuch as they did not think that the whole of religion was despised when they despised the external acts of worship according to the law. God then brings back the attention of the Jews from brute animals to himself, as though he had said, "Ye offer to me lame and blind animals, which I have forbidden to be offered; that you act unfaithfully towards me is sufficiently apparent; and if ye say that these are small things and of no moment, I answer, that you ought to have regarded the end for which I designed that sacrifices should be offered to me, and ordered bread to be laid on my table in the sanctuary; for by these tokens you ought to have known that I live in the midst of you, and that whatever ye eat or drink is sacred to me, and that all you possess comes to you through my bounty. As then this end for which sacrifices have been appointed has been neglected by you, it is quite evident that ye have no care nor concern for true religion. We now then perceive why the Prophet objects to the priests, that they had called the table of Jehovah contemptible; not that they had spoken thus expressly, but because they had regarded it almost as nothing to pervert and adulterate the whole of divine worship according to the law, which was an evidence of religion when there was any. Now it may seem strange, that God one while so strictly requires pure sacrifices and urges the observance of them, when yet at another time he says that he does not seek sacrifices, "Sacrifice I desire not, but mercy," (Hosea 6:6;) and again, "Have I commanded your fathers when I delivered them from Egypt, to offer victims to me? With this alone was I content, that they should obey my voice." He says afterwards in Micah. "Shall I be propitious to you if ye offer me all your flocks? but rather, O man, humble thyself before thy God." (Micah 6:6.)

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The same is said in the fiftieth Psalm, in the first and the last chapters of Isaiah, and in many other places. Since then God elsewhere depreciates sacrifices, and shows that they are not so highly esteemed by him, why does he now so rigidly expostulate with the Jews, because they offered lame and maimed animals? I answer, that there was a reason why God should by this reproof discover the impiety of the people. Had all their victims been fat or well fed, our Prophet would have spoken as we find that others have done; but since their faithlessness had gone so far that they showed even to children that they had no regard for the worship of God -- since they had advanced so far in shamelessness, it was necessary that they should be thus convicted of impiety; and hence he says, ye offer to me polluted bread, as though he had said, "I supply you with food, it was your duty to offer to me the first-fruits, the tenths, and the shew-bread; and the design of these external performances is, that they may regard themselves as fed by me daily, and also that they may feed moderately and temperately on the bread and flesh and other things given them, as though they were sitting at my table: for when they see that bread made from the same corn is before the presence of God, this ought to come to their minds, it is God's will, as though he lived with us, that a portion of the same bread should ever be set on the holy table:' and then when they offer victims, they are not only to be thus stirred up to repentance and faith, but they ought also to acknowledge that all these are sacred to God, for when they set before the altar either a calf, or an ox, or a lamb, and then see the animal sacrificed, (a part of which remains for the priests,) and the altar sprinkled with blood, they ought to think thus within themselves, Behold, we have all these things in common with God, as though clothed in a human form he dwelt with us and took the same food and the same drink.' They ought then to have performed in this manner their outward rites." God now justly complains, that his table was contemptible, as though he had said, that his favor was rejected, because the people, as it were in contempt, brought coarse bread, as though they wished to feed some swineherd, -- a conduct similar to that mentioned in Zechariah, when God said, that a reward was offered for him as though he were some worthless hireling, (Zechariah 2:12) -- "I have carefully fed you," he says," and I now demand my reward: ye give for me thirty silverings, a mean and disgraceful price." So also in this place, Ye have said, the table of Jehovah, it is polluted. There is an emphasis in the pronoun; for God shows that he by no means deserved such a reproach: "Who am I, that ye should thus despise my table? I have consecrated it, that ye might have a near access to me, as though I dwelt in the visible sanctuary; but ye have despised my table as though I were nothing." He afterwards adds, Offer this now to thy governor; will he be pleased with thee? God here complains that less honor is given to him than to mortals; for he adduces this comparison, "When any one owes a tribute or tax to a governor, and brings any thing maimed or defective, he will not receive it." Hence he draws this inference, that he was extremely insulted, for the Jews dared to offer him what every mortal would reject. He thus reasons from the less to the greater, that this was not a sacrilege that could be borne, as the Jews had so presumptuously abused his kindness; and hence he subjoins Malachi 1:9 9. And now, I pray you, beseech God that he will be gracious unto us: this hath been by your means: will he regard your persons? says the LORD of hosts. He wounds here the priests more grievously, -- because they had so degenerated as to be wholly unworthy of their honorable office and title; "Go," he says, "and entreat the face of God." All this is ironical; for interpreters are much mistaken who think that the Prophet here exhorts the priests humbly to ask pardon from God, both for themselves and for the people. On the contrary, he addresses them, as I have said, ironically, while telling them to be intercessors and mediators between God and the people; and yet they were profane men, who on their part polluted the whole worship of God, and thus subverted the whole of religion: go thou and entreat, he says, the face of God. This duty, we know, was enjoined on the priests; they were to draw nigh to the sanctuary and present themselves before God as though they were advocates pleading the cause of the people, or at least intercessors to pacify God. Since then they were in this respect the types of Christ, it behoved them to strive themselves to be holy; and though the people abandoned themselves to all kinds of wickedness, it yet became the priests to devote themselves with all reverence to the duties of their calling; and as God had preferred them to their brethren, they ought especially to have consecrated themselves to him with all fear; for the more excellent their condition was, the more eminent ought to have been their piety and holiness. Justly then does the Prophet here inveigh so severely against them, because they did not consider that they were honored with the priesthood, that they might entreat God, and thus pacify his wrath, and reconcile to him miserable men: Go, he says, and entreat the face of God; forsooth! he will accept your face. We now understand the real meaning of the Prophet. And now, he says, he will have mercy on us. Here also the Prophet derides them, because they boasted that they could prevail through their own high dignity to render God propitious; forsooth! he says, he will have mercy on us. But this is done by your hand, i.e., by you. "Do ye raise up your hands to God? and will he on seeing you be pacified towards you? As then ye are polluted, ye are unworthy of the honor and office, in which ye so proudly glory." He does not however, as we have already said, extenuate the fault of the people, and much less does he exempt them from guilt who were implicated in the same crimes; but he shows that the state of things was wholly desperate; for the common people disregarded God, and the priests, neglecting to make any distinctions, received every sort of victims, only that they might not be in want: he shows them that the state of the people was extremely bad, as there was no one who could, according to what his office required, pacify God. Will he then receive your face? The Prophet seems to allude to the person of the Mediator; for as Christ had not as yet appeared, when the priest presented himself before the altar, it was the same as though God looked on the face of one, and became thus propitious to all. On this account he says, that the priests were not worthy that God should look on them, since they had polluted his sanctuary and corrupted his whole service. For the same purpose he subjoins -Malachi 1:10 10. Who is there even among you that would shut the doors for nought? neither do ye kindle fire on mine altar for nought. I have no pleasure in you, says the LORD of hosts, neither will I accept an offering at your hand. He goes on with the same subject, -- that the priests conducted themselves very shamefully in their office, and that the people had become hardened through their example, so that the whole of religion was disregarded. Hence he says, that the doors were not closed by them. Some interpreters connect the two things together -- that they closed not the doors of the temple, nor kindled the altar for nothing; and thus they apply the adverb, chnm, chenam, to both clauses; as though he had said, that they were hirelings, who did not freely devote themselves to serve God, but looked for profit and gain in everything: and this is the commonly received explanation. But it seems better to me to take them separately and to say, Who does even shut the doors? not however for nothing, and the copulative, v, vau, as in many other places, may be rendered even: and yet ye kindle not for nothing my altar; as though God had said, "I have fixed your works; ye are then to me as hired servants; and now since I have ordered a reward to be given to you whenever ye stand at my altar, why do ye not close my door?" Some render chnm, chenam, in vain, and give this explanation "Who closes the doors? then kindle not afterwards in vain my altar;" as though God rejected the whole service, which had been corrupted by the avarice or the sloth of the priests, and by the presumption of the people. It is indeed certain that it is better to separate the two clauses so that the adverb, chnm, chenam, may be confined to the letter; but there may yet, as I have said, be a twofold meaning. If we render, chnm, chenam, in vain the import is that the Prophet declares that they labored to no purpose while they thus sacrificed to God contrary to his law for they ought to have attended especially to the rule prescribed to them: as then they despised this, he justly says, "Offer not to me in vain;" and thus the future tense is to be taken for the imperative, as we know is the case sometimes in Hebrew. But no interpreter seems to have sufficiently considered the reason why the Prophet speaks of not closing the doors of the temple. The priests, we know were set over the temple for this reason -- that nothing polluted might be admitted; for there were of the Levites some doorkeepers, and others stood at the entrance; in short, all had their stations: and then when they had brought in the victim it was the office of the priests to examine it and to see that it was such as the law of God required. As then it was their special office to see that nothing polluted should be received into the temple of God, he justly complains here that they indiscriminately received what was faulty and profane: hence he rightly declares (for this seems to me to be the true exposition) "Offer not in vain." He then draws the conclusion, that the priests lost all their labor in thus sacrificing, because God would not have his name profaned, and justly preferred obedience to all sacrifices. He therefore denies that they did any good in slaying victims, because they ought in the first place to have attended to this -- not to change anything in God's word and not to deviate from it in the least. But I cannot now proceed farther. PRAYER Grant, Almighty God, that as you best been pleased in thine infinite mercy not only to choose from among us some to be priests to you, but also to consecrate us all to yourself in your only begotten Son, -- O grant, that we at this day may purely and sincerely serve you, and so strive to devote ourselves wholly to you, that we may be pure and chaste in mind, soul, and body, and that your glory may so shine forth in all our performances, that your worship among us may be holy, and pure, and approved by you, until we shall at length enjoy that glory to which you invite us by your gospel, and which has been obtained for us by the blood of your only-begotten Son -- Amen. Lecture One Hundred and Seventy-second

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I could not yesterday finish the complaint which God made against the priests -- that no one of them closed the doors of the temple, so that it might continue pure from all defilements; for as their avarice was insatiable, they indiscriminately admitted all sorts of profanations: hence he comes to this conclusion -- "Offer not hereafter in vain;" for by saying, Kindle not my altar, he means that they spent their toil to no purpose in offering sacrifices, because God required his worship to be performed according to the prescription of his law. I omit now the two other expositions I mentioned yesterday; for it seems to me that the Prophet meant, that the priests wearied themselves in vain while daily offering victims, because the Lord repudiated their service as impure and vicious. He now adds, I am not pleased with you, and an offering I will not accept from your hand. In the first clause he says that they were not approved by God, or did not please him; and then he adds, that their offerings were rejected; for where there is no pure heart, there we know all works are impure. For we must remember what Moses says -that Abel pleased God together with his sacrifices, (Genesis 4:4;) and we have seen in another Prophet, that is Haggai, that what is highly esteemed by men is an abomination to God, when he is not worshipped in sincerity and truth, (Haggai 2:15). Our Prophet now means the same thing -- I am not pleased with you, and I regard not as acceptable the victims from your hand. It now follows Malachi 1:11 11. For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, says the LORD of hosts. Here God shows that he no longer cared for the Jews, for he would bid altars to be reared for him everywhere and through all parts of the world, that he might be purely worshipped by all nations. It is indeed a remarkable prophecy as to the calling of the Gentiles; but we must especially remember this, -- that whenever the Prophets speak of this calling, they promise the spread of God's worship as a favor to the Jews, or as a punishment and reproach. The Prophets then promised to the Jews that the Gentiles would become allied to them; so does Zechariah, "In that day lay hold shall ten men on the skirt of the garment, and will say to a Jew, Be thou our leader; for the same God with thee will we worship." (Zechariah 8:23.) It would have been then the highest honor to the Jews had they become teachers to all nations, so as to instruct them in true religion. So also Isaiah says, that is, that those who were before aliens would become the disciples of the chosen people, so that they would willingly submit to their teaching. But as the Jews have fallen from their place, the Gentiles have succeeded and occupied their position. Hence it is that the Prophets when speaking of the calling of the Gentiles, often denounce it as a punishment on the Jews; as though they had said, that when they were repudiated there would be other children of God, whom he would substitute in their place, according to what Christ threatened to the men of his age, "Taken away from you shall be the kingdom of God, and shall be given to another nation." (Matthew 21:43.) Such is this prophecy: for our Prophet does not simply open to the Gentiles the temple of God, to connect them with the Jews and to unite them in true religion; but he first excludes the Jews, and shows that the worship of God would be exercised in common by the Gentiles, for the doctrine of salvation would be propagated to the utmost extremities of the earth. This difference ought to be noticed, which interpreters have not observed, and yet it is what is very necessary to be known; and for want of knowing this has it happened that passages wholly different have been indiscriminately blended together. The Prophet then does not here promise, as we have often stated in other places, that the whole world would be subject to God, so that true religion would everywhere prevail, but he brands the Jews with reproach, as though he had said, "God has repudiated you, but he will find other sons for himself, who will occupy your place." He had repudiated in the last verse their sacrifices, and we know how haughtily the Jews gloried in the holiness of their race. As then they were inflated with so much pride, they thought that God would be no God except he had them as his holy Church. The Prophet here answers them, and anticipates their objection by saying, that God's name would be celebrated through the whole world: "Ye are a few people, all the nations will unite in one body to worship God together; God then will not stand in need of you, and after he rejects you his kingdom will not decay. Ye indeed think that his kingdom cannot be safe, and that his glory will perish except he is worshipped by you; but I now declare to you, that the worship of God will flourish everywh ere, even after he shall cast you out of his family." We now then see what the Prophet means when he says, that Great will be the name of God from the rising to the setting of the sun. It is simply said in Psalm 113:3 "From the rising to the setting of the sun wonderful shall be the name of God." There indeed it is only a promise, but here the Prophet includes the punishment which the Jews had deserved, as though he had said, that after they were rejected by God on account of their ingratitude, the Gentiles would become holy to God, because he would adopt them instead of that wicked and ungodly people. But I have said, that the calling of the Gentiles is here clearly proved, or may with certainty be elicited from this prophecy, for this reason, because the name of God cannot be great without the teaching of the truth. It is therefore the same thing as though the Prophet had said, that the law which had been given to the Jews would be proclaimed among all nations, so that true religion might spread everywhere: for the basis of true religion is to know how he is to be worshipped by us, inasmuch as obedience is better than all sacrifices. And it is necessary always to begin with this principle -- to know the God whom we worship: and hence Christ himself, in the fourth chapter of John, condemns all the religions which then prevailed in the world, because men presumptuously worshipped gods devised by themselves. Since then it is necessary that the worship of God should be based on the truth, then God declares that his name would become renowned in every place, he doubtless shows that his law would be known to all nations, so that his will might be known everywhere, which is, as we have said, the only rule of true religion. He afterwards adds -- Everywhere shall be offered incense to my name, and a clean offering. Why? Because my name shall be great. The repetition is not useless; for it was a thing then incredible, inasmuch as God had not in vain separated the Jews from the rest of the world; nor was it an ordinary commendation, when Moses said in the fourth chapter of Deuteronomy -- "Show me a nation to whom God draws nigh as lie does to you: this then is your nobility and your excellency, to have a God nigh and friendly to you." Hence also it is said in Psalm 147:20 -- "He has not done thus to other nations; his judgments has he not made known to them." It was then the peculiar privilege of the race of Abraham that God was known and worshipped by them. The very novelty, then, of what is here said might have closed the door against this prophecy; and this is the reason why the Prophet repeatedly confirms what it was then difficult to believe -- the name of God, he says, shall be great in every place. We must also bear in mind that God cannot be rightly worshipped except he is known, which Paul confirms when he says -- "How shall they call on him in whom they have not believed?" for except the truth shines forth, we shall grope like the blind, and wander through devious ways. There is therefore no religion approved by God except what is based on his word. Moreover the Prophet, by mnchh, meneche, offering, and by incense, means the worship of God; and this mode of speaking is common in the Scriptures, for the Prophets who were under the law accommodated their expressions to the comprehension of the people. Whenever then they intend to show that the whole world would come to the faith and true religion -- "An altar," they say, "shall be built to God;" and by altar they no doubt meant spiritual worship, and not that after Christ's coming sacrifices ought to be offered. For now there is no altar for us; and whosoever builds an altar for himself subverts the cross of Christ, on which he offered the only true and perpetual sacrifice. It then follows that this mode of speaking ought to be so taken, that we may understand the analogy between the legal rites, and the spiritual manner of worshipping God now prescribed in the gospel. Though then the words of the Prophet are metaphorical, yet their meaning is plain enough -- that God will be worshipped and adored everywhere. But what are the sacrifices of the New Testament? They are prayers and thanksgivings, according to what the Apostle says in the last chapter of the epistle to the Hebrews. There was also under the law the spiritual worship of God, as it is especially stated in the fiftieth psalm; but there were then shadows connected with it, as it is intimated in these words of Christ -- "Now is come the hour when the Father shall be worshipped in spirit and in truth." (John 4:13.) He does not indeed deny that God was worshipped in spirit by the fathers; but as that worship was concealed under outward rites, he says that now under the gospel the simple, and, so to speak, the naked truth is taught. What then the Prophet says of offering and incense availed under the law; but we must now see what God commands in his gospel, and how he would have us to worship him. We do not find there any incense or sacrifices. This passage contains nothing else than that the time would come when the pure and spiritual worship of God would prevail in all places. And thus it appears how absurd are the Papists, when they hence infer that God cannot be worshipped without some kind of sacrifice; and on this ground they defend the impiety of their mass, as though it were the sacrifice of which the Prophet speaks. But nothing can be more foolish and puerile; for the Prophet, as we have said, adopts a mode of speaking common in Scripture. And were we to allow offering and incense to be taken here literally, how could, mnchh, meneche, offering, be the body and blood of Christ? "Oh!" they say, "it is a sacrifice made of bread, and wine was added. Oh! Christ has thus commanded." But where has he said "sacrifice?" They again deny that it is bread? For they say that it is transubstantiated into the body of Christ: now then it is not a sacrifice of bread, nor of fine flour; for the form only, visible to the eyes, and

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without substance, remains, as they imagine. There is in the meantime no reason for us carefully to discuss a subject so clear; for as we have seen in Joel -- "In the last days I will pour my Spirit on all flesh, and prophesy shall your sons and your daughters; your old men dreams shall dream, and your young men visions shall see." (Joel 2:28.) So also we find what is similar in this place; for the Apostles, though not taught by visions, were yet we know illuminated; and then visions were not given commonly at the commencement of the gospel, nor dreams; they were indeed very rare things. What then does Paul mean? For he speaks of the whole body of the Church, as though he had said that all, from the least to the greatest, would be Prophets. Did they become Prophets by visions and dreams, whom God illuminated by the doctrine of the gospel? By no means. But Joel, as I have said, accommodated what he said to the time of the law. So also in this place the Prophet, by offering and incense, designates the spiritual worship of God. Let us now proceedMalachi 1:12 12. But ye have profaned it, in that ye say, The table of the LORD is polluted; and the fruit thereof, even his meat, is contemptible. This verse may be confined to the priests, or it may be extended to the whole people; for both views are appropriate. As to my own view, I doubt not but that the Prophet here reproves with additional severity the priests, and that at the same time he extends his reproof to the people in general. We saw in our yesterday's lecture how religion had been polluted by the priests, and how impiously they had profaned the worship of God: but this was the general sin of the whole people, as we shall presently see. Let us then know that the whole people, as well as the priests, are here reproved: but as a crime in the priests was more grievous, they being the occasion of sacrilege to others, the Prophet assails them in an especial manner, Ye, he says, have polluted my name He gives a reason, and at the same time enhances their guilt: for they might have complained, that God not only put them on a level with the Gentiles, but also rejected them, and substituted aliens in their place. He shows that God had a just cause for disinheriting them, and for adopting the Gentiles as his children, for they had polluted God's name. He at the same time amplifies their sin, when he says, "The Gentiles, by whom I have been hitherto despised, and to whom my name was not made known, will soon come to the faith; thus my name shall be great, it shall be reverently worshipped by all nations; but ye have polluted it." It was certainly very strange, that the Jews, peculiarly chosen and illuminated by the doctrine of the Law, so presumptuously polluted God's worship, as though they despised him, and that the Gentiles, being novices, rendered obedience to God as soon as they tasted of the truth of religion, so that his glory became through them illustrious. He afterwards shows how the name of Gog was polluted, Ye say, The table of Jehovah is polluted; that is, ye distinguish not between what is sacred and profane: for he repeats what we noticed yesterday, -- that the Jews thought it a frivolous matter, when the Prophets taught them that God was to be worshipped with all reverence. It is not however probable, that they openly uttered such a blasphemy as that the table of God was polluted; but it is easy to conclude from what is said, that God's table was profaned by them, for they made no account of it. The holiness of the table ought to have been so regarded by the Jews, as not to approach the sanctuary without true repentance and faith; they ought to have known that they had to do with God, and that his majesty ought to have deeply touched them. When therefore they came to the temple, and brought with them their uncleanness like swine, it was quite evident that they had no reverence for the temple, or the altar, or the table. According to this sense then are the words of the Prophet to be understood, -- not that the Jews openly mocked God, but that the holiness of the temple was with them of no account. With regard to the Table, we stated yesterday, that when God ordered sacrifices to be offered to him, it was the same as though he familiarly dwelt among the Jews, and became as it were their companion. It was the highest honor and an instance of God's ineffable goodness, that he thus condescended, so that the people might know that he was not to be sought afar off. And for this reason the less excusable was their impiety, as they did not consider that sacrifices were celebrated on earth, that their minds might be raised up above the heavens: for it is to this purpose that God descends to us, even to raise us above, as we have elsewhere stated. It was then an extremely base and shameful senselessness and stupidity in the Jews, that they did not consider that God's table was set among them, that they might by faith penetrate into heaven, and know it to be even before their eyes. As to the words, Its fruit is his contemptible food, we must observe, that some render, nyv, nib, word, and bring this passage from Isaiah, "I have created the fruit of the lips, peace, peace," (Isaiah 57:19.) The verb, nvv, nub, means to fructify; hence, nyv, nib, is fruit or produce. Were we to grant that it is metaphorically taken for word, yet I see no reason why we should depart from its simple and real meaning. For first there will be a relative without an antecedent, nyvv, nibu, his word; and then there will be a change of number; for they apply it to the priests, his word, that is, the word of them -- of whom? of the priests. It is common, I know, in Hebrew, to put a relative without an antecedent; but as I have said, nothing requires this here. The most suitable rendering then is, Its provision, that is, of the altar, is the contemptible food of God. I take then the words to mean this, that a speech of this kind was often in the mouth of the people as well as of the priests, -- "Oh! the provision for the altar is any kind of meat; be not so anxious in your choice, so as to offer the best animals; for God is satisfied even with the lean and the maimed." And here again God reproves the impiety and contempt of the people; and at the same time he condemns their avarice, because they took the worst of their animals to offer in the temple, as though they lost everything they consecrated to God. Why he calls the sacrifices the meat or food of God, we now sufficiently understand. Only this ought to be observed, that the impiety of the people was evident, as they were so unconcerned in their duties; for God had not in vain instituted sacrifices and other rites. The contempt then of the signs openly showed not only the negligence of the people, but also their contempt of all religion. Were any one at this day to regard as nothing outward teaching and the sacraments, would he not prove himself to be an impious despiser of God? Yet religion, I allow, does not consist in these things; for though hypocrites pretend the most ardent zeal, they yet profane the name of God, whenever the truth sounds in their ears and the heart is not touched, and when they come to the Lord's table and are at the same time alienated from Christ. These things I allow; but as no true servant of God can despise these ordinances, which on account of our common infirmity are useful to us, and without which we cannot be as long as we sojourn in this world, whosoever derides our simplicity in frequenting God's house, or if silent abstains from doing so, and regards such a practice as nothing or as unimportant, he is thus, as I have said, proved guilty of impiety. This is the reason why the Prophet so sharply reproves the Jews, because they said that the provision for the altar was God's contemptible food. It follows -Malachi 1:13 13. Ye said also, Behold, what a weariness is it! and ye have snuffed at it, says the LORD of hosts: and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? says the LORD. He pursues the same subject -- that the worship of God was despised by them and regarded as almost worthless. We must bear in mind what I have before stated -- that the Jews are not reprehended here as though they had openly and avowedly spoken reproachfully of God's worship; but that this was sufficiently evident from their conduct; for they allowed themselves so much licentiousness, that it was quite manifest that they were trifling with God, inasmuch as they had cast off every fear of him and all reverence towards him. Ye have said, Behold, labor. This may apply to the whole people, or to the priests alone. It is commonly explained of the priests -- that they complained that they had a hard office, because they were continually in the temple and constantly watched there, and were much occupied in cleaning the vessels. The monks at this day under the Papacy, and the priests, boasting of themselves, say, "While all others sleep, we are watching; for we are constant in prayers." Forsooth! they howl at midnight in their temples; and then by massing and by doing other strange things they imagine that they are seriously engaged in pacifying God. In this sense do some understand this passage, as though the priests, in order to commend their work, alleged that they labored much in God's service, and as though God had enjoined on them many and difficult things. But I prefer applying this to the whole people, and yet I do not exclude the priests; for the Prophet here condemns both, and shows that it was wearisome to them to spend labor in worshipping God, that they considered it weariness, as we commonly say, Tu le fais par courvee. And the import of what follows is the same, Ye have snuffed at it, that is, through disdain. Some give this rendering, "With sorrow have ye moved him;" and the verb is in Hiphil, and is often taken in this sense. The verb, nphch, nephech, is properly to snuff; and it is here in another conjugation; but even in Hiphil it has this meaning, and cannot be taken otherwise. Now they who render it, to move or touch with sorrow, are under the necessity of turning the words of the Prophet to a sense the most foreign and remote, even that the priests, extremely greedy of gain, compelled the common people to bring sacrifices, and thus extorted sacrifices, but not without sorrow and lamentation. We see how forced this is: I therefore wholly reject it. Some have hammered out a very refined sense, which is by no means suitable, "Ye have snuffed at it," that is, Ye have said indeed that the victims are good and sufficiently fat; and yet ye may by breath blow them into the air. Others render it, to cast down, because they threw the sacrifices on the ground. But what need there is of departing from the common meaning of the word, since it is easy to conclude that both the priests and the people are here condemned,

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because the worship of God was a weariness to them, as we snuff at a thing when it displeases us. The behavior then of the fastidious is what the Prophet meant here to express. The passage will thus be very appropriate, Ye have said, Behold weariness! Ye have snuffed at it: then he adds, -Ye have offered the torn, and the lame, and the weak. These words prove the same thing -- that they performed their duty towards God in a trifling manner by offering improper victims: when they had anything defective or diseased, they said that it was sacred to God, as we find it stated in the next verse. Some improperly render, gzvl, gazul, a prey, what had been unjustly procured, as though he had said, that they offered victims obtained by plunder: but I wonder how they could thus distort the words of the Prophet without any pretense. He mentions here three kinds -- the torn, the lame, and the maimed or the feeble. Who then does not see that the torn was an animal which had been torn by wild beasts? When therefore they had an animal half dead, having been torn by wolves, they thought that they had a suitable victim: "I am constrained to offer a sacrifice to God, this lamb is very suitable, for the wolf has devoured a part of it, and it has hardly escaped: as then it is maimed, I will bring it." The Prophet then calls those torn victims which had been lacerated by the teeth of wild beasts. We now understand the import of the words; but we must remember what I have said -- that God required not the performance of external rites, because he had need of meat and drink, or because he set a great value on these sacrifices, but on account of their design. The sacrifices then which God demanded from his ancient people had in themselves nothing that promoted true religion; nor could the odour of sacrifices of itself delight God; but the end was to be regarded. As then God ordered and commanded sacrifices to be offered to him, that he might exercise his people in penitence and faith, it was for this reason that he valued them. But when the people had fallen into gross contempt of them, that they brought to God, as it were to insult him, the maimed and the lame, their extremely base and intolerable impiety, as I have already said, was made fully evident. This is the reason why the Prophet now so vehemently chides the priests and the whole people; they offered to God such sacrifices as man would have rejected, according to what we noticed yesterday. It then follows -Malachi 1:14 14. But cursed be the deceiver, which has in his flock a male, and vows and sacrifices unto the Lord a corrupt thing: for I am a great King, says the LORD of hosts, and my name is dreadful among the heathen. I cannot finish today, for I should be too long. __________________________________________________________________ PRAYER Grant, Almighty God, that since you do not keep us at this day under the shadows of the law, by which you train up the race of Abraham, but invite us to a service far more excellent, even to consecrate ourselves, body and soul, as victims to you, and to offer not only ourselves, but also sacrifices of praise and of prayer, as you have consecrated all the duties of religion which you require from us, through Christ your Son, -- O grant, that we may seek true purity, and labor to render, by a real sincerity of heart, our services approved by you, and so reverently profess and call upon your name, that really fulfilled in us may that be which you best declared by your Prophet -- that your name shall be magnified and celebrated through the whole world, as it was truly made known to us in the person of your only begotten Son. -- Amen. Lecture One Hundred and Seventy Third I repeated yesterday the last verse of the first chapter, but I did not explain it. The Prophet declares here, that all who dealt deceitfully and unfaithfully with God were under a curse; and at the same time he specifies the kind of fraud practiced; they chose from the flock such as were diseased or defective to offer as sacrifices to God. It was indeed a proof of extreme dishonesty thus perversely to mock God: for as we have seen no man would bear such an insult. Then the Prophet, in order at once to complete what he had begun, distinctly says, that they were all accursed The verb, nkl, necal, means in Hebrew, to think; but it is taken almost at all times in a bad sense: hence interpreters have not improperly rendered it here, deceitful; but the deceit the Prophet meant to express is of this kind -- when men craftily contrive for themselves vain pretences; for when they can cover their baseness before the world, they think that they are at the same time absolved in heaven. The Prophet then says, that they who think that they can escape God's judgment by such artifices are under a curse. I come now to the kind of fraud they practiced, If there be, he says, in his flock a male, that is, a lamb or a ram, when he vows, then what is corrupt he offers to Jehovah. He then means, that though they pretended some religion, yet nothing was done by them with a sincere and honest heart; for they immediately repented of the vow made to God; they thought that they might be reduced to poverty, if they were too bountiful in their sacrifices. Hence then the Prophet proves that they offered to God with a double mind, and that whatever they thus offered was polluted, because it did not proceed from a right motive. We said yesterday, that the Prophet did not require fat or lean beasts, because God valued either the blood or flesh of animals on its own account, but for the end in view; for these were the performances of religion by which God designed to train up the Jews for the end contemplated, and in the duty of repentance. As then they were so sordid as to these sacrifices, it was easy to conclude, that they were gross and profane despisers of God, and had no concern for religion. The reason follows, For a great king am I, says Jehovah, and my name is terrible among the nations. God declares here that his majesty was of no account among the Jews, as though he had said, "With whom do you think that you have to do?" And this is what we ought carefully to consider when engaged in God's service. We indeed know that it is a vice which has prevailed in all ages, that all nations and individuals thought that they worshipped God, when they devised foolish and frivolous rites according to their own fancies. If then we have a desire to worship God aright, we must remember how great he is; for his majesty will raise us up above the whole world, and cease will that audacity which possesses almost all mankind; for they think that their own will is a law, when they presumptuously obtrude anything on God. The greatness of God then ought to humble us, that we may not worship him according to the perceptions of our flesh, but offer him only what is worthy of his celestial glory. He again repeats what we have before observed, though it was disregarded by the Jews, -- that he was a great king through the whole world. As then the Jews thought that sacrifices could not be offered to God, such as he would accept, in any other place but at Jerusalem, and in the temple on Mount Sion, he testifies that he is a great king even in the farthest parts of the world. It hence follows, that God's worship would not be confined to Judea, or to any other particular part of the world; for by the gospel the Lord would receive to himself all nations, and come into the possession of his kingdom. Now follows: CHAPTER 2 Malachi 2:1, 2 1. And now, O ye priests, this commandment is for you. 2. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, says the LORD of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Though the priests did not sin alone, yet it is not without reason, as we have said, that they were regarded as the first in wickedness; for it was their office to correct what the people did amiss. Their dissimulation had the effect of encouraging the common people to sin: hence the Prophet accuses them especially as the authors of impiety; and this is what the words intimate, if they are rightly considered To you, he says, O priests. They might have indeed exonerated themselves, or at least transferred a part of their guilt to others "Oh! what can we do? for we see that the people are growing cold in God's worship; it is better that imperfect sacrifices should be offered than none at all." As then they might by evasion have somewhat extenuated their guilt, the Prophet the more sharply reproves them and says, To you especially is addressed this command, as they ought to have shown to others the right way; for when they dissembled, their connivance was nothing else but a consent; and thus they divested the people of God's fear, and allowed them to corrupt the whole of religion by offering spurious sacrifices. To you then, he says, that is, "Though the whole people is guilty before God, think not that ye are on this account excused; for it behoves you to check this wickedness, for God has set you over the people as their teachers and guides: as then ye have neglected your duty, whatever others have done amiss, falls justly on your heads. For how has it happened that the people have dared to proceed so far in impiety? even because you have no concern fo religion; for God has promoted you to the priesthood for this end -- to preserve in integrity the worship of his name; but ye know of all the prevailing profanations, and ye hold your peace: To you then is this command. He then adds, If ye will not hear nor lay it to heart to give glory to my name, etc. He seems here to threaten the priests alone; and yet if any one carefully considers the whole passage, he will easily perceive that this address extends to the whole people, in such a way however that it is in the first place directed to the priests; for as I have said the greater portion of the guilt belonged to them. God then denounces a heavy punishment on the whole people as well as on the priests, even that he would send a curse. But that they might not object and say that they were too severely dealt with, God shows how justly he was displeased with them, because they hearkened not nor attended to his warnings. What indeed is less tolerable than not to hear God speaking? But as many thought it enough to stretch the ear, and then immediately to forget what had been

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spoken, it is added, If ye lay it not to heart, that is, If ye attend not and seriously apply your hearts to what is said. We see then that the Prophet shows how that God had a just cause for severely punishing them; for it was an impiety not to be borne, when he could obtain no hearing from men. But the Prophet shows at the same time what it is to hear God; he therefore adds the latter clause as a definition or an explanation of the former: for God is not heard, if we receive with levity his words, so that they soon vanish away; but we hear them when we lay them on the heart, or, as the Latins say, when we apply the mind to them. There is then required a serious attention, otherwise it will be the same as though the ears were closed against God. Let us further learn from this passage that obedience is of so much account with God, that he bears nothing less than a contempt of his word or a careless attention to it, as though we regarded not its authority. We must also notice that our guilt before God is increased and enhanced, when he recalls us to the right way, and seeks to promote our welfare by warning and exhorting us. When therefore God is thus kindly careful for our salvation, we are doubly inexcusable, if we perversely reject his teaching, warnings, counsels, and other remedies which he may apply. He now adds, I will send on you a curse; and this curse he immediately explains, I will curse your blessings. The word blessing, we know, means everywhere in Scripture the beneficence or kindness of God. God then is said to bless us when he bountifully supports us and supplies whatever is necessary for us. And hence seems to have arisen the expression, that God by his nod alone can satisfy us with all abundance of good things. By blessings then he means a large and an abundant provision, and also rest from enemies, a healthy air, and everything of this kind. Some think that those prayers are intended, by which the priest blessed the people; but there is no reason for this. God then had manifested his favor to the Jews; he now declares that he will deprive them of all his benefits, that they might know that he is not propitious to them. Blessings then are evidences of God's bounty and paternal favor. But he immediately adds, Yea, I have cursed. By which words he proves their senselessness: for they were not even taught by their evils, which yet produce some effect even on fools, who, according to the common proverb, begin to be wise when they are chastised. God then here reproves the stupidity of the Jews; for they had already been deprived of his benefits, and they might have known by experience that he was not propitious to them, but on the contrary an angry judge; and yet they were touched by no penitence, according to what we have seen in the other Prophets. We now understand the import of the words, and at the same time the object of the Prophet: I will then curse your blessings, and what is more, (so I explain, vgm, ugam,) I have already cursed them: but ye are like blocks of wood or stones; for the very scourges avail nothing with you. He again repeats, because ye lay it not on your heart, in order to show that he could not bear the contempt of his word, for it was, as we have said, a sign of extreme impiety. It follows Malachi 2:3 3. Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it. He confirms here again what he had said in the last verse, -- that they would perceive God's curse in want and poverty. The curse of God is any kind of calamity; for as God declares especially his favor by a liberal support, so the sterility of the land and defective produce most clearly evidence the curse of God. The Prophet then shows, by mentioning one thing, what sort of curse was nigh the Jews, -- that God would destroy their seed. Some read, but improperly, "I will destroy you and the seed." I wonder how learned men make such puerile mistakes, when there is nothing ambiguous in the Prophet's words. I will destroy then for you the seed; that is, "Sow as much as you please, I will yet destroy your seed, so that it shall produce no fruit." In short, he threatens the Jews with want and famine; for the land would produce nothing when cursed by God. But as the Jews flattered themselves on account of their descent, and ever boasted of their fathers, and as that preeminence with which God had favored them proved to them an occasion of haughtiness and pride, the Prophet here ridicules this foolish confidence, I will scatter dung, he says, on your faces: "Ye are a holy nation, ye are the chosen seed of Abraham, ye are a royal priesthood; these are your boastings; but the Lord will render your faces filthy with dung; this will be your nobility and preeminence! there is then no reason for you to think yourselves exempt from punishments because God has adopted you; for as ye have abused his benefits and profaned his name, so ye shall also find in your turn, that he will cover you with everything disgraceful and ignominious, so as to make you wholly filthy: ye shall then be covered all over with dung, and shall not be the holy seed of Abraham." But as they might have again raised a clamor and say, "Have we then in vain so diligently served God? Why has he bidden a temple to be built for him by us and promised to dwell there? God then has deceived us, or at least his promises avail nothing." -- The Prophet gives this answer, "God will overwhelm you with disgrace and also your sacrifices." But he calls them the dung of solemnities, as though he had said, "I will cover you with reproach on account of your impiety, which is seen in your sacrifices." Had the Jews any holiness they derived it from their sacrifices, by which they expiated their sins and reconciled themselves to God: but the Prophet says that it was their special ill-savor which offended God, and which he abominated, because they vitiated their sacrifices. Nor is that to be disapproved which some of the rabbins have said, that the Prophet alludes to the oxen, calves, and rams; for when the Jews from various places brought their sacrifices, there must have been much dung from all that vast number. There is then here a striking allusion to the victims themselves, as though he had said, "Ye think that I can be pacified by your sacrifices, as though loads of dung were pleasing to me; for when ye bring such a vast number, even the place itself, the area before the temple, throws an ill-savor on account of the dung that is there. Ye are then, forsooth! holy, and all your filth is cleansed away by means of this dung. Begone then together with the dung of your solemnities; for I will cast this very dung on your heads." We now perceive what the Prophet means: and emphatical are the words, Behold I; for God by these single words cuts off all those pretences by which the Jews deceived themselves, and thought that their vices were concealed from God: "I myself," he says, "am present, to whom ye think your sacrifices to be acceptable; I then will destroy your seed, and I will also cast dung on your faces; all the dignity which ye pretend shall be abolished, for ye think that ye are defended by a sort of privilege, when ye boast yourselves to be the seed of Abraham: it is dung, it is dung," he says. He afterwards shows what was especially the dung and the filth: for when they objected and said, "What! have our sacrifices availed nothing?" he answers, "Nay, I will cast that dung upon you, because the chief pollution is in your sacrifices, for ye vitiate and adulterate my service: and what else is your sacrifice but profanation only? ye are sacrilegious in all your empty pomps. Since then all your victims have an ill-savor and displease me, and as I nauseate them, (as it is also said in the first and last chapter of Isaiah,) I will heap the dung on your own heads, because ye think it to be your chief expiation." He adds at last, It shall take you to itself; that is, "Ye shall be dung altogether; and thus all your boastings, that ye are descended from the holy Patriarch Abraham, shall be wholly useless; though I made a covenant and promised that you should be to me a royal priesthood, yet the dung shall take you to itself, and thus whatever dignity I have hitherto conferred on you shall be taken away." Let us proceed. Malachi 2:4 4. And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, says the LORD of hosts. Here he addresses in particular the priests; for though the whole people with great haughtiness resisted God, yet the priests surpassed them. And we know how ready men are to turn to evil whatever benefits God may bestow on them. It has been then a common evil in men from the beginning of the world, to exalt themselves and to raise their crests against God, when they found themselves adorned with his benefits: but we know that the more any one is bound to God the more thankful he ought to be, for our gifts are not our own, but the benefits by which God binds us to himself. "What best thou as thine own?" says Paul, "thou best then no reason to glory." (1 Corinthians 4:7) This evil however has ever prevailed among men -- that they have defrauded God of his glory, and have turned to an occasion of pride the favors received from him. But it is an evil which is very commonly seen in all governors; for they who are raised to a high dignity, think no more that they are men, but take to themselves very great liberty when they find themselves so much exalted above others. Thus kings and those in authority seem to themselves to be above the common order of men, and presumptuously disregard all laws; they think that everything is lawful for them, as no one opposes their willfulness. The same thing is also to be seen in teachers. For when God favored the priests with the highest honor, they became blinded, as it will hereafter be seen, by that favor of God, that they thought themselves to be as it were semi-gods; and the same thing has taken place in the kingdom of Christ. For how have arisen so great impieties under the Papacy, except that pastors have exercised tyranny and not just government? For they have not regarded the purpose for which they have been called into their office, but as the name of pastor is in itself honorable, they have dared to raise themselves above the clouds, and to assume to themselves the authority of God himself. Hence it has been, that they have dared to bind consciences by their own laws, to change the whole truth, and to corrupt the whole worship of God: and hence also followed the scandalous sale of justice. How have these things happened? Because priests were counted as angels come down from heaven; and this same danger is ever to be feared by us.

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This then is the vice which the Prophet now refers to; and he shows that the priests had no reason to think that they could shake off the yoke, Ye shall know, he says, that to you belongs this command. We indeed see what they objected to Jeremiah, "The law shall not depart from the priests nor counsel and wisdom from the elders." (Jeremiah 18:18.) These are the weapons by which the Papists at this day defend themselves. When we allege against them plain proofs from Scripture, they find themselves clearly reproved and convicted by God's word; but here is their Ajax's shield, under which they hide all their wickedness, retailing as it were from the ungodly and wicked priests what is related by Jeremiah, "The law shall not depart from the priests;' we are the Church, can it err? Is not the Holy Spirit dwelling in the midst of us? I am with you always to the end of the world,' (Matthew 28:20;) did Christ intend to deceive his Church when he said this to his Apostles? and we are their successors." The Prophet now gives the answer, Ye shall know, he says, that to you, belongs this command? And he adds, not without severity, that my covenant may be with Levi; as though he had said, "On what account are ye thus elated? for God cannot get a hearing for himself, yet ye say that the covenant with Levi is not to be void, as though God had put Levi in his own place, and divested himself of all authority when he appointed that tribe, and made you ministers of the temple and teachers of the people; is he nothing? What was God's purpose when he honored you with that dignity? He certainly did not mean to reduce himself to nothing, but, on the contrary, his will was, that his own right should remain entire and complete. When therefore I reprove your vices, and show that ye are become vile, and as it were dung, that ye are defiled by everything disgraceful, -- when I make these things openly known, I do not violate the covenant made with Levi. God then justly summons you before his tribunal, and strips you of your honor, in order that the covenant he made with Levi may be confirmed and ratified." This is, as I have said, a severe derision. But we may hence learn a useful truth. The Prophet briefly teaches us that the priestly office takes away nothing from God's authority, who requires a pure and holy worship, and that it lessens in nothing the authority of the law, for sound doctrine ought ever to prevail. So at this day, when we resist the Papal priests, we do not violate God's covenant, that is, it is no departure from the order of the Church, which ought ever to remain sacred and inviolable. We do not then on account of men's vices, subvert the pastoral office, and the preaching of the word; but we assail the men themselves, so that due order may be restored, that sound doctrine may obtain a hearing among men, that the worship of God may be pure, which these unprincipled men have violated. We therefore boldly attempt to subvert the whole of the Papacy, with this full confidence, that we lessen nothing from the authority of teaching, nor in any way defraud the pastoral office; nay, order in the Church, the preaching of the truth, and the very dignity of pastors, cannot exist, except the Church be purged from its defilements, and its filth removed. Thus must we say also of those unprincipled men, who are too nearly connected with us, or too near us, and I wish they were wholly extinct in the world: but how many pests conceal themselves under this covering, or under this mask -- "What! are we not the ministers of the word?" So say you who are without any principle; I wish ye were in your dung, or in your cells, where formerly ye too much corrupted the world; but now the devil has brought you forth into the Church of God, that ye may corrupt whatever had hitherto remained sound. As then there are many at this day who boast of this honor -- that they are ministers of the word, and pastors, and that they teach the gospel, they ought to be checked by this answer of the Prophet -- that when all their corruptions are fully and really cleansed away, then confirmed and ratified will be the compact which God would have to be valid with his Church and with the ministers of his word. He then adds an explanation -Malachi 2:5 5. My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name. The Prophet now proves more clearly how God violates not his covenant, when he freely rebukes the priests, and exposes also their false attempts in absurdly applying to themselves the covenant of God, like the Papal priests at this day, who say that they are the Church. How? Because they have in a regular order succeeded the apostles; but this is a foolish and ridiculous definition; for he who occupies the place of another ought not on that account only to be deemed a successor. Were a thief to kill the master of a family, and to occupy his place, and to take possession of all his goods, is he to be accounted his legitimate successor? So these dishonest men, to show that they are to be regarded as apostles, only allege a continued course of succession; but the likeness between them ought rather to be the subject of inquiry. We must see first whether they have been called, and then whether they answer to their calling; neither of which can they prove. Then their definition is altogether frivolous. So also our Prophet here shows, that the priests made pretences and deceived the common people, while they sought to prove themselves heirs of the covenant which God had made with Levi their father, that is, with the tribe itself. "I shall be faithful," says God, "and my faithfulness will be evident from the compact itself; my compact with your father was that of life and peace: but it was mutual: ye seem not to think that there are two parties in a compact, and that there is, according to what is commonly said, a reciprocal obligation: but I on my part promised to your father to be his father, and I also stipulated with him that he was to obey me, to obey my word, and whatever I might afterwards require. Now ye will have me to be bound to you, and yourselves to be free from every obligation. What equity is this -- that I should owe everything to you and you nothing to me? My compact then with him was that of life and peace; but what is your compact? what is it that ye owe to me? Even what the mutual compact which I made with your father Levi and his tribe requires; perform this, and ye shall find that I am faithful and constant in all my promises." I cannot go farther now. PRAYER Grant, Almighty God that as you have been pleased to choose us at this day your priests, and hast consecrated us to yourself by the blood of your only-begotten Son and through the grace of your Spirit, -- O grant, that we may rightly and sincerely perform our duties to you, and be so devoted to you that your name may be really glorified in us; and may we be thus more and more confirmed in the hope of those promises by which you not only guides us through the course of this earthly life, but also invites us to your celestial inheritance; and may Christ your Son so rule in us, that we may ever cleave to our head, and be gathered as his members into a participation of that eternal glory into which he has gone before us. -- Amen. Lecture One Hundred and Seventy-fourth We began in the last lecture to explain what the Prophet says here of the priesthood, and we have said that the sum of the whole is -- that wicked priests in vain lay claim to the title of honor, who do not faithfully perform their office; for the compact between God and them is mutual, inasmuch as God did not institute priests under the law in order to allow them unbridled liberty, or to deprive himself of every power; but, on the contrary, he set them over the Church in order to retain the people in true religion. As then the obligation is, as they say, reciprocal, there is no reason for the priests to arrogate supreme power and to deprive God of it. The Prophet then had said, that God's compact with Levi was that of life and peace, because God, who is faithful in his promises, had promised to be propitious to the Levites. Our Prophet therefore calls it the compact of life and peace, because the Levites had found that God was in every respect kind and bountiful, whenever they performed their parts. He now adds, I gave to him fear, and he feared me. The interpreters who consider the preposition for, or, on account of (propter), to be understood, pervert the whole sense; for fear here is to be taken for the rule of worshipping God, as though he had said, "I have prescribed how he is rightly to perform his office." He means then that God gave to the Levites a knowledge of the way in which he was to be served, because he would not have them to wander according to their own notions, but he prescribed to them the duties of their office, as though he had said, "Ye are indeed endued with no common honor, for ye are the teachers of the Church; but yet I have laid a restraint upon you, as I have commanded the people to obey you, so have I commanded you what to do. Since then I have given my fear to Levi, since I have prescribed how he is to worship me, is it not now most shameless and most impious, to boast of the honorable name of priesthood, and at the same time to be no priests? for what is it to be God's priest, except to govern the Church as God has commanded? I have then given him my fear." And he feared me; that is, he observed the law laid down for him; and he was contrite before my name; that is, "he conducted himself in a humble manner, he did not exalt himself by vain pride, that he might oppress my Church, rule tyrannically, and subvert all due order; but he was an example of humility, for he owned himself the more bound to me, because I honored him with so much dignity as to make him the ruler of my Church." It afterwards follows Malachi 2:6 6. The law of the truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity. He explains mote fully how Levi responded to God's command, -- that he had the law of truth in his mouth. The chief duty of a priest is to show the right way of living to the people; for however upright and holy one may be through his whole life, he is not on that account to be deemed a priest. Hence our Prophet dwells especially on this point -- that Levi taught the people. He does not speak of Levi himself; for we know that Levi was dead when Aaron was made a priest. For God does not here speak of individuals, but of the tribe; as though he had said, "Aaron and Eleazar, and those who followed them, knew for what end they were honored with the priesthood, and they faithfully performed their duties." The Prophet now explains what God mainly requires from priests -- to show to the people, as I have already said, the way of living a pious and holy life; but he adopts different words, which yet mean the same thing.

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The law of truth, he says, was in his mouth. Why does he not commend the integrity of his heart rather than his words? Had he spoken of an individual, the Prophet might have justly said, that he who sought to be an approved servant of God, had conducted himself harmless towards men; but he speaks of a public office, when he says, that the law of truth was in his mouth; for he is not worthy of that honor who is mute: and nothing is more preposterous, or even more ridiculous, than that those should be counted priests who are no teachers. These two things are, as they say, inseparable -- the office of the priesthood and teaching. And that he might more clearly show that he speaks not of an ordinary matter, he repeats the same thing in other words, Iniquity was not found in his lips. We hence see that all this belongs peculiarly to the sacerdotal office. He afterwards adds, In peace and rectitude he walked before me. The Prophet here commends also the sincere concern for religion which the first priests manifested, for they walked with God in peace and uprightness; they not only carried signals in their lips and mouth, by which they might have been justly deemed the ministers of God and the pastors of his Church; but they also executed faithfully their office. And he alludes to the peace of which he had spoken: as God then had promised peace to the Levites, so also he says, that the Levites had lived themselves peaceably before God; for they did not break the covenant which he had made with them. As then they had responded to the stipulation of God, he says that they had walked in peace: but he also mentions how this was; it was, because they had walked in uprightness. And the phrase, 'ty, ati, with me, ought to be observed; for it confirms what I have stated, -- that the honor of the priesthood in no way lessens God's authority, for he keeps the priests devoted to himself. He intimates then that they were not elevated to such a height, that their dignity took away anything from God's authority: for the obligation, which has been mentioned, ought to be mutual: God is faithful; the priests also must be faithful in their office, and show themselves to be the legitimate ministers of God. He also mentions the fruit of their doctrine; for Levi turned many from iniquity, that is, he led many to repentance. It afterwards follows (for this verse ought to be joined) -Malachi 2:7 7. For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts. What the Prophet has said of the first priests he extends now to the whole Levitical tribe, and shows that it was a perpetual and unchangeable law as to the priesthood. He had said that Levi had been set over the Church, not to apply to himself the honor due to God, but to stand in his own place as the minister of God, and the teacher of the chosen people. The same thing he now confirms, declaring it as a general truth that the lips of the priest ought to retain knowledge, as though he had said, that they were to be the store-house from which the food of the Church was to be drawn. God then did appoint the priests over his chosen people, that the people might seek their food from them as from a store-room, according to what we find to be the case with a master of a family, who has his store of wine and his store of provisions. As then the food of a whole family is usually drawn out from places where provisions are laid up, so the Prophet makes use of this similitude, -- that God has deposited knowledge with the priests, so that the mouth of every priest might be a kind of store-house, so to speak, from which the people are to seek knowledge and the rule of a religious life: Keep knowledge then shall the lips of the priest, and the law shall they seek from his mouth. He shows how it is to be kept; the priests are not to withhold it, but the whole Church is to enjoy the knowledge of which they are the keepers. They shall then seek or demand the law from his mouth. Law may be taken simply for truth; but the Prophet no doubt alludes here to the doctrine of Moses, the only true fountain of all knowledge. We indeed know that God included in his law whatever was necessary for the welfare of his Church; nor was there anything added by the Prophets. Our Prophet then so includes every truth in the word, tvrh, ture, law, that he might at the same time show that it was laid up in what Moses has taught. He says in the last place, that the priest is the messenger of Jehovah. He briefly defines here what the priesthood is, even an embassy which God commits to men, that they may be his interpreters in teaching and ruling the Church. What then is a priest? A messenger of God, and his interpreter. It hence follows that the office of teaching cannot be separated from the priesthood; for it is a monstrous thing when any one boasts himself to be a priest, when he is no teacher. The Prophet then draws an argument from the definition itself, when he says that a priest is a messenger of God. Then follows the contrast when he says. Malachi 2:8 8. But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the LORD of hosts. He shows here how far were the priests of his time from fulfilling that compact which he had mentioned. He hence concludes that they were unworthy of the honor of which they were so confidently proud, and under the shadow of which they sought to cover their vices, as though they were not bound to God, and were at liberty to tread the Church under foot with impunity. He then shows that it was an extremely foolish arrogance in them to seek to be exempt from all law, and yet to regard God and the whole Church bound to them. He says first, that they deviated from the way, that is, they exhibited nothing suitable to their office, on account of which they were counted priests. He then amplifies their guilt -- that they made many to stumble in the law. He had before said that Levi walked in peace and uprightness; what he now says is very different -- that the priests, forgetting religion, had first shaken off the yoke. He had said that Levi restored many from iniquity; but he now says that the priests made many to stumble. He adds in the last place -- Ye have therefore corrupted the covenant. An illative is to be put here, for so ought the sentence to be explained -- "As ye have deviated from the way, and perverted the whole worship of God, ye have thus violated the compact which had been sanctioned with Levi; ye have then no reason to boast of your title of honor, for succession failed when ye fell away from the faithfulness of your father Levi." At length it follows -Malachi 2:9 9. Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law. The Prophet draws this conclusion -- that the priests in vain gloried in the honor of their office, for they had ceased to be the priests of God. We may now return to the main point. We perceive what the subject is which the Prophet handles here: as the priests sought by a peculiar privilege to exempt themselves from all reproof, he assails them in particular; for teaching would have been useless as to the common people, except the priests themselves were brought to order. The priests no doubt flattered the people, and thus attempted to deprive the Prophets of every respect, in order that their doctrine might produce no effect. This is the reason why our Prophet so sharply reproves them. But we must consider the state of the case. The priests said that they had been set, by divine authority, over the whole Church, and that they could not be deprived of that honor which they had received from God. They however took only but one part of the covenant, and yet sought to deprive God of his right. The Prophet here answers them -- that God had indeed favored them with no common honor in appointing them the priests of his Church, but that the compact, which included a mutual stipulation, was at the same time to be considered; for God had not simply appointed them the guides of his Church, but had also added a condition. We hence see that the hinge of the matter was, that the priests presumptuously and absurdly laid hold on what favored only their own cause, and at the same time passed by and cunningly overlooked the chief thing -- that the priesthood was connected with the worship of God. Now had they attained what they wished, there would have been no God in the Church, but they would have exercised over it a tyrannical power. But it has ever been, and is still the will of God, to retain the supreme power over mortals in his own han Having now seen the design of the Prophet, we may easily perceive the import of the whole subject. But before we proceed farther, we must first observe, that we have here described to us the character of true and legitimate priests; for the Prophet not only speaks of the office of priests, but sets before us a living image in which we cannot be deceived: and hence all who are engaged in the pastoral office may know what God requires from them. I will only just mention what he first says -- that God gave fear to priests; for I have already given a sufficient explanation of this by saying, that priests are not to abuse their right, as though the highest power were granted to them; for God will not have his Church subject to tyranny, but his will is to reign alone in it through the ministry of men. The main thing then to be borne in mind is this -- that a rule is prescribed to priests, that though they preside and possess the first rank of honor among the people, it is yet under certain conditions. We shall now consider only this which the Prophet says -- that Levi faithfully and sincerely performed his office, because the law of truth was in his mouth, and no iniquity was found in his lips; to which we ought yet to add the general truth which immediately follows -- that the priest's lips ought to keep knowledge. It is then a law which cannot be abolished, that those who are priests or pastors in the Church are to be teachers. And not unwisely does Gregory apply a custom under the law to this subject; for we know that appended to the priest's dress were bells; and it is distinctly commanded by Moses, that the priest should not go forth without this sound, (Exodus 28:35.) Gregory, as I have said, accommodated this to teaching -- "Woe," he says, "to us, if we go forth without sound, that is, if we boast that we are pastors, and in the meantime are dumb dogs; for nothing is less tolerable than that he who speaks not in the Church and whose voice is not clearly heard to the edification of the people, should be deemed a pastor." This

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is what a Roman Pope has said. Let those who now proudly and confidently boast themselves to be his successors, at least give the sound, and let us hear what they teach: but as their whole power is exercised in cruelty, it is evident how faithfully they keep God's covenant! But I now return to the words of the Prophet. He says, that this law has been fixed by God, and that it cannot be nullified by any decrees or customs of men, -- that the priest is to keep knowledge in his lips. He farther explains himself by showing that the priest is to be the keeper of knowledge, not that he may reserve it for himself, but that he may teach the whole people: they shall seek, he says, the law from his mouth; and afterwards he confines knowledge to true doctrine, as it was to flow from the law of God, the only true fountain of truth; for he had said, that the law of truth was in the mouth of Levi. It would not then be enough for one to have his mouth open and to be prepared to teach others, except purity of doctrine be retained. We hence see, that not only teaching is required from priests, but pure teaching, derived from the very mouth of God, according to what is said in Ezekiel 3:17, "You shall receive from my mouth the word, and shall declare it to them from me." God shows there that the Prophets had no such authority as that they could bring forth anything they pleased, or what they thought would be right, but that they were so far faithful teachers as they were his disciples alone: hence he bids him to seek the word from his mouth; and then he adds, "Thou shalt declare it to them from my mouth." So also it is said in Jeremiah 23:28, "What is the chaff to the wheat? The Prophet who has a dream, let him declare his dream; but he who has my word, let him declare my word faithfully. Here God limits and defines the prophetic right, as though he had said, that the Prophets were not appointed, that they might bring anything indiscriminately, but that each, according to the measure of what was revealed to him, might faithfully dispense, or deliver, as it were from hand to hand, what he had received from heaven: for by mentioning two things, it was God's design to show that no doctrine is to be allowed, except what he himself has revealed; and he compares to chaff whatever men devise themselves, while the pure doctrine of the law is to be regarded as the wheat. This is then the second thing to be noticed in what the Prophet says in this passage: but we must also consider the last thing -- that the priest is the messenger of the God of hosts. This seems to have been said in honor of the priesthood; but the Prophet means that priests have nothing of their own or separate from God, and that whatever reverence is due to them ought to be referred to God himself, whose ministers they are. I have said that he reasons from the definition itself, as though he had said, that every one who would be a priest must also be a teacher. But we must also observe, that there is an implied comparison between God and priests, as though he had said, "Priests can claim nothing for themselves, but as interpreters of God." Hence, the plain conclusion is, that the priesthood takes away nothing from God's authority. We now see that the Prophet includes in these few words two things of great importance -- that there is no priesthood without doctrine or teaching, and no priest except he who faithfully performs his office as a teacher: and secondly, that God resigns not his own right and power when priests are set over the Church; for God commits to them the ministration only, and on this condition, that the authority remains in himself alone; for otherwise the priest would not be the messenger of the God of hosts. Among other things the Prophet requires also this of the priests -- that they sincerely perform their duties. We indeed know that many apparently discharge their office, and excel in teaching, and carefully apply to their duties; but ambition stimulates some and avarice others. Hence the Prophet lays down another condition -- that they are to walk in uprightness before God; that is, that they are not only to satisfy men, or to catch at the applause of the world, but to discharge their office with a pure conscience. Thus have I shown that there is here set before our eyes a pattern by which we may know what God requires from us when he makes us pastors over his Church. Now follows a reprobation of their conduct, for the Prophet says, Ye have departed from the way. Since he so boldly chastises the priests, we hence learn that they were subject to reproof; and nothing is more unreasonable than that the Papal clergy should seek to be exempt from every law and discipline, for the priests are here called to order, that they might know their own faults: Ye have departed, he says, from the way, and then, ye have made many to err in the law. This second thing being added, the priests ought by no means to be spared. When they sin only privately, though they may by bad examples corrupt the Church, yet this may somehow be borne with; but when they corrupt and deprave sound doctrine, when they subvert the order laid down in the law, they deserve no indulgence. This is the reason why Malachi so severely and so boldly reproves them. He at last adds, Ye have therefore violated the covenant. This third clause may indeed be explained in two ways, -- that the Prophet proceeds with his reproof, or that he draws a conclusion from the preceding clauses, -- that they were deservedly stripped of all honor, because they stood not to the covenant. Now this latter exposition is the most suitable, according to what I have already stated. He then as I have said, draws this conclusion, that their boasting was foolish, that they in vain said that they were a holy tribe whom God had chosen to be a peculiar possession to himself, for he says that the covenant of Levi had been violated by them; and this clause is set in opposition to the former, in which he says, ye shall know that my covenant was with Levi. We said then that the unfaithful ever contrive some disguise when they are reproved, as though they would deprive God of his right: so the Levitical priests said, that what God had once established could not be made void. Under this pretext, that they were of the holy tribe, they sought to be deemed holy; the Prophet then said to them, ye shall know that God's covenant is holy, and that ye are not holy. So also in this place, Ye have violated the covenant of Levi, that is, "ye in vain pretend that you have been chosen by God, and that the honor of your priesthood has been confirmed to you; for God intended that his law, laid down by himself, should be kept. As then ye have violated the covenant of Levi, ye are no more Levites; as ye are become degenerated children, your inheritance is rightly taken away from you, and ye are deprived of the honor of the priesthood. And corresponding with this view is what follows, And I have already rendered (or, will render) you despicable and base to the whole people, as ye have not kept my ways and had respect of persons in the law God first shows that he was now bound by no law, so that he would not cast away these unfaithful priests who had broken his covenant. He also adds, that they had respect to persons in the law, for they coveted gain, and therefore turned to gratify men, and corrupted the whole truth of religion; and this is indeed a necessary consequence, when ambition or avarice bears rule, there can then be no sincerity, and the teaching of true religion will be adulterated. I cannot now finish. We shall consider tomorrow the difference between the ancient priesthood and that of the Christian Church. PRAYER Grant, Almighty God, that since you have deigned to take us as a priesthood to yourself, and hast chosen us when we were not only of the lowest condition, but even profane and alien to all holiness, and have consecrated us to yourself by your Holy Spirit, that we may offer ourselves as holy victims to you, -- O grant, that we may bear in mind our office and our calling, and sincerely devote ourselves to your service, and so present to you our efforts and our labors, that your name may be truly glorified in us, and that it may really appear that we have been in grafted into the body of your only-begotten Son; and as he is the chief and the only true and perpetual priest, may we become partakers of that priesthood with which you hasve been pleased to honor him, so that he may take us as associates to himself; and may thus thy name be perpetually glorified by the whole body as well as by the head. -- Amen. Lecture One Hundred and Seventy-fifth We said yesterday, that the priests of the ancient Church were made its guides on the condition that they faithfully discharged their office, and further, that when wicked priests who acted perfidiously in their office boasted of their dignity, this false pretense was to be deemed as nothing, the title being claimed without the reality. These two things we have explained. We must now see whether this applies to the state and discipline of the Christian Church. The Papists deny this, for they wish to rule freely and with unbridled license, and to perform nothing to God, as though their very dignity nullified his authority; but they cannot shake off the yoke, except they deprive God of all his right. Nor is it a wonder that they act in this way; for even under the law the Prophet had a hard contest with ungodly priests, who had fallen away from the duties of their office, their calling being ever in their mouths, though they very far departed from the law which God had prescribed to them. There is therefore nothing new in the case of the Papists, who seek to be free from every law, that they may do whatever they please and despise all reproofs; for they indeed possess power, and that tyrannical and barbarous. But what they say we ought to disregard, for God declares from above what we here read in the Prophet's words, -- that he so rules the Church, that he is supreme above all mortals. It was not God's will, most surely, after Christ's coming in the flesh, to abandon the care and government of his Church, nor was it his will to be forced to submit as a private individual. If then the authority of God remains at this day safe and secure, it follows that nothing is changed in this respect as to his right over the priesthood. Whatever authority they pretend, who would be deemed pastors of the Church, they must necessarily so continue in their station as faithfully to perform the office which has been committed to them from above; for as God has raised them to that great honor, so he has also stipulated with them, that they should faithfully rule the Church. But if the Papal clergy compare themselves with the Levitical priests, they will find that the latter had the advantage; for God, as it is well known, instituted an hereditary priesthood under the law. His purpose was, that after the coming of Christ pastors should be made by the suffrages of the Church; but the Levitical tribe claimed this honor as their own right under the law; for God had deposited the right and honor of the priesthood in that tribe. If then the Papists contend that more is due to them than to the

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Levitical priests, their claim is absurd; for there is no hereditary right, so that sons succeed their fathers in the ministry or pastoral office. We hence see that if a comparison be in this respect made, the priesthood under the law was as to succession far more important. And we know also what God had promised to Aaron and to his successors. From Aaron the dignity passed to the posterity of Phinehas, and he seems to have been favored, and also his descendants, with an unalienable right. But God here expostulates with the priests, because they had violated the compact; and hence he says that he was no longer bound to them, because they had become covenant-breakers and apostates. Let now the Pope, with all his party, pretend what they please, most certain it is, that all they can allege vanish into nothing compared with the lofty claims which the Levitical priests might have apparently made. The Pope says that the apostolic seat was fixed at Rome, because it was said to Peter, "Thou art Peter," etc. (Matthew 16:18.) I will not stop here to refute trifles of this kind; for there is no need of many words in discussing this point -- whether this ought to be confined to the person of Peter, or whether it is to be extended to others; as it is not there stated. He says that Peter was a Roman bishop. Though this be conceded, (which yet can be easily disproved by history,) it does not follow that the primacy by a sort of hereditary right was transferred to all Roman bishops. Hence the succession, of which they proudly boast, is a mere fume. But were we to grant all they require, we must make this exception, -- that the priesthood was not fixed to the place, so that every one called the bishop of the Roman Church should at the same time obtain the primacy, and be reputed head of the whole Church. We must also in the second place see what sort of thing is the Papal priesthood; for though that beast appoints his own priests, it follows not that it is the ordination of Christ: nor is it anything like it. For what is a priest under the Papacy? even one who sacrifices Christ, that is, who robs Christ of that honor which the heavenly Father has confirmed to him by a solemn oath. Christ was called a priest; and this honor, as I have just said, was confirmed to him by an oath. All the Papal priests are inaugurated into their office, it at they may sacrifice: "We give to thee power to offer appeasing sacrifices;" for thus they inaugurate them: and such words are suitable to the Papists; for those magical superstitions, which the Romans formerly used, continue still under the Papacy. We hence see, that when we examine the Papal priesthood according to the rule of Christ, it is altogether profane, nay, wholly sacrilegious. But were their calling lawful, were we to grant that they are pastors of the Church, by a continued succession from the apostles, we must yet deny that they are to be allowed to claim all kinds of liberty and to tyrannize over the Church without being reproved; for whence do they derive such a privilege? We therefore in short draw this conclusion -- that what we read here of the Levitical priests not only applies to the Papal priests, but also bears with much more force against them; for they have no hereditary honor, their calling is not true nor legitimate, and they cannot be counted the pastors of the Church; on the other hand, they deprive Christ of his honor, yea, they daily sacrifice and slay him. We hence conclude, that they ought by no means to be suffered in the Church, for the covenant of God ought to remain inviolable; and what is it? that they keep the law of God in their mouth, and be his messengers and interpreters. When we see that these are dumb idols, yea, when we see that they turn the whole truth of God into falsehood, how can this barbarity be suffered? God is excluded, and the devil himself in the persons of men adulterates the whole worship of God, perverts, demolishes, and even reduces to nothing the whole of religion! and he also fills with lies the Church, which ought to be the sanctuary of truth! These things might have been more fully handled; but it is enough briefly to show how foolishly the Papal clergy boast that they possess the honor of the priesthood, when yet it is evident that there is no right, no authority, when faith is not kept with God and with his Church. Let us now proceeds Malachi 2:10 10. Have we not all one father? Has not one God created us? Why do we deal treacherously every man against his brother, by profaning the covenant of our fathers? The Prophet accuses the Jews here of another crime -- that they were perfidious towards God and their own brethren, and departed from that pre-eminence into which God had raised them, when they were chosen in preference to other nations to be a holy and peculiar people. This ingratitude the Prophet now condemns by saying, that they all had one father, and that they had been all created by one Go The word Father may be applied to God as well as to Abraham, and some interpreters will have it repeated, which is no uncommon thing in Hebrew: they say then that all had God as their Father, because he created them all; so that the latter clause is taken as an explanation. But it is better, as I think, to apply the word to Abraham, and the passage requires this; for it follows at the end of the verse, that the covenant which the Lord had made with their fathers had been violated; and this will appear still more certain, when we bear in mind the design of the Prophet. Presently a reproof follows, because they had taken many wives; but the Prophet seems not as yet to mention this vice, but speaks generally, that they did not preserve that purity to which they had been called, for they indiscriminately married heathen wives. As then they mingled without distinction with unbelievers and the despisers of God, the Prophet complains that they were unmindful of that dignity to which they had been elevated, when God deigned to adopt them as his holy people. For thus it happened, that the pre-eminence which Moses celebrates in Deuteronomy 4:8, disappeared, "What nation is so renowned, to whom God draws nigh, as you see that he is nigh to you?" When therefore the Jews rendered themselves vile, the Prophet condemns them for ingratitude. He, at the same time, shows that they were become inhuman towards their brethren, with whom they had been united by a most sacred bond. It then seems probable to me, that God and Abraham are mentioned here, because God had chosen the race of Abraham and adopted them as his people, and also, because he had deposited his covenant with Abraham and the fathers: thus Abraham became, as it were, the mediator of the covenant which God made with his whole race. By thus understanding the subject of the Prophet, it is easier for us to see why he mentions Abraham as well as God. Is there not one father, he says, to us all? That is, "Did not God select us from the rest of the world, when he promised to our father Abraham to be a God to him and to his seed? Since then God's favor has flowed to us from that fountain, what sottishness it is to break that sacred bond by which God has joined us to himself in the person of Abraham?" For when the Jews did not consider that they derived their origin from the holy patriarch, the consequence was, that the covenant of God with them became void and of no effect. This then is the reason why he says, that one God was to them all a Father. And as other nations might have claimed the same privilege, he adds, Has not one God created us? He shows that the Jews had descended in no common or ordinary way from their holy father Abraham, but that God was the maker of his race, that he created them. Did not he also create the rest of the world? Not in the same manner; for this creation ought to be confined especially to the Church. God has created the whole human race; but he created also the race of Abraham: and hence the Church is often called in Isaiah the work and the formation of God, (Isaiah 66:21,) and Paul also adopts the same mode of speaking, (Ephesians 2:10.) Our Prophet then does not mean that the Jews had been created by God when born into this world, but that they had become his holy and peculiar people. As then God had thus created the Jews, and had given to them one father, that being mindful of their origin they might remain united in true religion, the Prophet here reprobates their sottishness in casting away from themselves this invaluable favor of God. Every one dealt falsely with his brother; and thus they violated the covenant of the fathers. As to the verb, nkgd, nubegad, it has been variously explained by grammarians; but as to what is meant it is agreed, that the Jews are here condemned, because they were not only perfidious to God, but also fraudulent as to their neighbors: and thus they doubled their perfidy, the proof which was manifest, because they did not act with sincerity towards their brethren. Why then, he says, do we deal falsely with man, that is, every one with his own brother, so that we pollute the covenant of our fathers? Here the covenant of the fathers is to be taken for that separation or laying apart which we have mentioned, by which God had adopted Abraham and his posterity, that they might be separated from all the nations of the world. Hence under this covenant of the fathers is God himself included; and as this has not been perceived, it is no wonder that this passage has been so frigidly explained, and that Malachi has been as it were wholly buried in darkness; though interpreters have tried to bring light, yet the effect has been to pervert the real meaning of the Prophet. But it appears now plain, I think, that the Jews are here said to be guilty of a twofold perfidy -- because they rejected the honor offered to them by God's gratuitous election, and also because they acted fraudulently towards their own brethren. It hence followed that the covenant of the fathers, that is, what God had deposited with the patriarchs, that it might come from hand to hand to their posterity, had been violated and made void by their wickedness We must yet notice what I have already referred to -- that the priests are so reproved that the whole people are also included; and this we shall again presently see, and I add also, that the Prophet connects God with Abraham, in order to show that we shall fail to seek God effectually, if we seek him apart from his covenant, and also that our minds ought not to be fixed on men. There are indeed two vices against which we ought carefully to guard. Some, passing by all means, seek to fly upward to God; and so they entertain many vain thoughts and devise for themselves many labyrinths, from which they never emerge. We see how many fanatics there are at this day, who proudly speak against God's word, and yet touch neither heaven nor earth; and why? Because they would be superior to angels, and do not acknowledge that they need any helps by which they might by degrees, according to their weakness, ascend up to God himself. Now this is to seek God without the covenant or without the word. This is the reason why the Prophet here unites father Abraham to God himself; it was done that the Jews might know that they were confined by certain limits, in order that they might in humility make

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progress in God's school, and be carried by degrees into heaven: for God, as it has been said, had deposited his covenant with Abraham. But yet as they might have depended on a mortal man, the Prophet adds a corrective -- that they had been created by God; for they were not to separate their father Abraham from the very author of the covenant. This passage then is worthy of special notice; for men from the beginning and in all ages have been inclined to the two vices which I have mentioned; and at this day we see that some indulge their dreams and despise the outward preaching of the word; for many fanatics say, that there is no need of rudiments or of the first elements, since God has promised that the sons of the Church would be spiritual. Hence Satan by such delusions strives to draw us away from pure simplicity of doctrine. It is therefore necessary to set up this shield -- that God is not exhibited to us without Abraham, that is, without a Prophet and an interpreter. The Papists are also sunk in the same mud; for they have always the fathers in their mouths, but make no account of God. This is also very preposterous. Let us then remember that God is not to be separated from his word, and that the authority of men is of no account, when they depart from it. And the Prophet confirms the same thing at the end of the verse, when he speaks of the covenant of the fathers; for he does not here simply commend the covenant of the fathers, as the Turks might do, or as it is done by Papists and Jews; but he means the covenant which God had given, and which the holy patriarchs faithfully handed down to their posterity, according to what Paul says in the twenty-second chapter of the Acts, when speaking of his father's religion; he did not speak of it as heathens might do of their religion, but he took it as granted that the law promulgated by Moses was not his invention, but had God as its author. It now followsMalachi 2:11 11. Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god. The Prophet now explains how the Jews departed from the covenant of their fathers, and he exaggerates their sin and says, that abomination was done in Israel; as though he had said, that this perfidy was abominable. Some render the verb, vgd, begad, transgressed, and so it is often taken in Hebrew: but as in the last verse the Prophet had said, nvgd, nubegad, "Why do we deal perfidiously every one with his brother?" I doubt not but that it is repeated here in the same sense. But as I have already stated, he shows the crime to be detestable, and says that it existed in Judah and in Jerusalem. God had indeed, as it is well known, preferred that tribe to others; and it was not a common favor that the Jews almost alone returned to their own country, while others nearly all remained in their dispersions. He adds Jerusalem, not for honor's sake, but for greater reproach, as though he had said, that not only some of the race of Abraham were subject to this condemnation, but that even the Jews were so, who had been allowed to return to their own country, and that even the holy city rendered itself subject to this reproof, in which the temple was, the sanctuary of God, which was then alone the true one in the whole world. By these circumstances then does the Prophet enhance their crime. But he immediately comes to particulars: Polluted, he says, has Judah the holiness of Jehovah, which he loved; that is, because they individually indulged their lusts, and procured for themselves wives from heathen nations. Some take, qds, kodash, for the sanctuary or the temple; others for the keeping of the law; but I prefer to apply it to the covenant itself; and we might suitably take it in a collective sense, except the simpler meaning be more approved -- that Judah polluted his separation. As to the Prophet's object and the subject itself, he charges them here, I have no doubt, with profanation, because the Jews rendered themselves vile, though God had consecrated them to himself. They had then polluted holiness, even when they had been separated from the world; for they had disregarded so great an honor, by which they might have been pre-eminent, had they continued in their integrity. It may be also taken collectively, they have polluted holiness, that is, they have polluted that nation which has been separated from other nations: but as this exposition may seem hard and somewhat strained, I am inclined to think that what is here meant is that separation by which the Jews were known from other nations. But yet what I have stated may serve to remove whatever obscurity there may be. And that this holiness ought to be referred to that gratuitous election by which God had adopted the Jews as his peculiar people, is evident from what the Prophet says, that they married foreign wives. We then see the purpose of this passage, which is to show, -- that the Jews were ungrateful to God, because they mingled with heathen nations, and knowingly and wilfully cast aside that glory by which God had adorned them by choosing them, as Moses says, to be to him a royal priesthood. (Exodus 19:6.) Holiness, we know, was much recommended to the Jews, in order that they might not abandon themselves to any of the pollutions of the heathens. Hence God had forbidden them under the law to take foreign wives, except they were first purified, as we find in Deuteronomy 21:11,12; if any one wished to marry a captive, she was to have her head shaven and her nails pared; by which it was intimated, that such women were impure, and that their husbands would be contaminated, except they were first purified. And, yet it was not wholly a blameless thing, when one observed the law as to a captive: but it was a lust abominable to God, when they were not content with their own nation, and burnt in love with strange women. As however the Jews, like all mortals without exception, were inclined to corruptions, God purposed to keep them together as one people, lest the wife by her flatteries should draw the husband away from the pure and legitimate worship of God. And Moses tells us, that there was a crafty counsel given by Balsam when he saw that the people could not be conquered in open war; he at length invented this artifice, that the heathens should offer to them their wives and their daughters. It hence happened that the people provoked God's wrath, as we find it recorded in Numbers 25:4. As then the Jews after their return had again lapsed into this corruption, it is not without reason that the Prophet so severely reproves them, and that he says, that by marrying strange women they had polluted holiness, or that separation, which was their great honor, as God had adopted them alone as his people; and he calls it a holiness which God loved. Thus their crime was doubled, because God had not only bound them to himself, but he had also embraced them gratuitously. For if the cause of the separation be enquired, whether they excelled other nations, or whether they had any worthiness or merit? The answer is, No; but God loved them freely. For by the word love, the Prophet means the mere kindness and bounty of God, with which he favored Abraham and his race, without regard to any worthiness or excellency. He therefore condemns them for this ingratitude, because they had not only departed from the covenant which the Lord had made with their fathers, but had also neglected and despised that gratuitous love, which ought to have softened even their iron hearts. For if God had found anything in them as a reason why he preferred them to other nations, they might have been more excusable, at least they might have extenuated their fault; but since God had adopted them as his peculiar people, though they were unworthy and wholly undeserving, they must surely have been extremely brutish, to have thus despised the gratuitous favor of God. Their baseness then is increased, as I have said, by this circumstance, -- that so great a kindness of God did not turn their hearts to obedience. At the end of the verse the Prophet makes known, as I have already stated, their profanation; they had married the daughters of another god. By way of reproach he calls them the daughters of a strange god. He might have simply said foreign daughters; but he intended here to imply a comparison between the God of Israel and idols: as though he had said, "Whence have these wives come to you? From idols. Ye ought then to have hated them as monsters: had you any religion in your heart, what but detestable to you must have been everything which may have come from idols? But your hearts have become attached to the daughters of false gods." And we find that this vice had been condemned by Moses, and branded with reproach, before the giving of the Law, when he said, that the human race had been corrupted, because the sons of God married the daughters of men, (Genesis 6:2,) even because the posterity of Seth, who were born of the holy family, degraded themselves and polluted that small portion, which was holy and consecrated to God, by mixing with the world; for the whole world had at that time departed from God, except the descendants of Seth. The Lord then had before the Law marked this lust with perpetual disgrace; but when the Law itself which ought to have been like a rampart, again condemned it, was it not a perverseness wholly inexcusable, when the wantonness of the people broke through all restraints? He then adds -Malachi 2:12 12. The LORD will cut off the man that does this, the master and the scholar, out of the tabernacles of Jacob, and him that offers an offering unto the LORD of hosts. The Prophet here teaches us, that neither the priests nor the people would go unpunished, because they had mingled with the pollutions of the heathens, and profaned and violated the covenant of God. God then says, Cut off (the word means to scrape off or to blot out) shall God the man who has done this, the mover, or prompter, as well as the respondent. Jerome renders the last words, the master and the disciple; and interpreters vary. Some indeed explain the terms allegorically, and apply them to the dead; but by the mover, I have no doubt, he understands every one who was in power, and could command others, and by the respondent the man who was subject to the authority of his master. The masters then prompted or roused, for it belonged to them to command; and the servants responded, for it was their duty to receive orders and to obey them. It is the same as though the Prophet had said, that God would punish this perfidy, without passing by any, so that he would spare neither the common people nor the chief men: and he also adds the priests, intimating, that the priests themselves would not be excepted.

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In short, he denounces punishment on the Jews universally, and shows that however prevalent had this impiety become everywhere, and that though every one thought that whatever was commonly practiced was lawful, yet God would become an avenger, and would include in the same punishment both the masters and the servants, and would not exempt the priests, who considered themselves safe by peculiar privilege. The rest tomorrow. PRAYER Grant, Almighty God, that as we are so inclined to all kinds of wickedness, we may learn to confine ourselves within the limits of thy word, and thus restrain all the desires of our flesh; and that whatever Satan may contrive to draw us here and there, may we continually proceed in obedience to thy word, and being mindful of that eternal election, by which thou hast been pleased gratuitously to adopt us, and also of that calling by which thy eternal election has been confirmed, and by which thou hast received us in thine only-begotten Son, may we go on in our course to the end, and so cleave, by persevering faith, to Christ thy Son, that we may at length be gathered into the enjoyment of that eternal kingdom which he has purchased for us by his blood. -- Amen. Lecture One Hundred and Seventy-sixth Malachi 2:13 13. And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regards not the offering any more, or receives it with good will at your hand. The Prophet amplifies again the fault of the priests, because the people, when they perceived that God was adverse to them, found no means of pacifying him. And when men have an idea that God is inexorable to them, every zeal for religion must necessarily decay; and hence it is said in Psalm 130:4 -- "With you is propitiation, that you may be feared." As the people then gained nothing by sacrificing, they had now nearly fallen off from divine worship. This evil, a most grievous one, the Prophet says, was to be justly ascribed to the priests; for as they were become polluted, how could their persons have been accepted by God, that they might be mediators to expiate sins and to pacify God? This is the real meaning of the Prophet, which none of the interpreters have perceived. The Rabbins think that the priests are here reproved, because their wives filled the altar in the sanctuary with weeping, because they saw that their husbands did not faithfully treat them, according to the law of marriage; and almost all have agreed with them. Thus then they explain the verse -- Ye have in the second place done this; that is, "That sin was of itself sufficiently grievous, when ye suffered lean victims to be sacrificed to me, as it were in mockery; but in addition to this comes your sin against your wives, who continually complain and deplore their condition before the altar of God, even because they are not loved by you, as the right of marriage requires." They thus refer the tears, the weeping, and lamentation, to the wives of the priests, which were so cruelly treated by their husbands: they were not able to do anything else than to fill God's sanctuary with their constant complaints. Hence they render, m'yn vd phnvt, main oud penut, "I will not therefore regard," or, "no one regards;" but both versions are not only obscure, but wholly pervert the sense of the Prophet. But what I have already stated is the most suitable -- that it was to be ascribed to the priests that no one could from the heart worship God, at least with a cheerful and willing mind; for God was implacable to the people, because the only way of obtaining favor under the law was when the priests, who represented the Mediator, humbly entreated pardon in the name of the whole people. But how could God attend to the prayers of the priests when they had polluted his altar by the filth of wickedness? We then see the object of this amplification -- Ye cover the altar of Jehovah with tears, with weeping and wailing. The praises of God ought to have resounded in the temple, according to what is said -- "Praise, O God, waits for thee in Zion." (Psalm 65:1.) And the principal sacrifice was, that the people exercised themselves in contemplating the blessings of God, and in thanksgiving. But he says that none went forth before the altar with a cheerful mind, but all were sad and sorrowful, because they found that God was severe and rigid. And the reason is added -- m'yn vd phnvt, main oud penut, literally, "Is it not any more by regarding," etc.? It is easy to see how far they depart from the meaning of the Prophet who read -- "They shall therefore offer no more;" for is this to be applied to God? Others also, who give this rendering -- "I shall not therefore accept," pervert also the very letter of the text. But the most appropriate meaning is this -- that all wept and groaned before the altar, because they saw that they came there without any advantage, that their sacrifices did not please God, and that the whole worship was in vain, inasmuch as God did not answer their prayers. The Prophet ascribes the fault to the priests, that God did not turn to mercy, so as to forgive the people when they sacrificed. With weeping, then, he says, was the altar filled or covered, because God received not what pleased him from their hand; that is, because no victims pleased him which were offered by polluted and impure hands. He afterwards joinsMalachi 2:14 14. Yet ye say, Wherefore? Because the LORD hath been witness between you and the wife of thy youth, against whom you have dealt treacherously: yet is she your companion, and the wife of your covenant. The Prophet tells us here as before how prone the priests were to make a clamor, and it is a very common thing with hypocrites immediately to set up a shield to cover their vices whenever they are reproved; and hence it appears, that men are in a manner fascinated by Satan, when they attain such hardness as to dare to answer God, and with obstreperous words to repel all warnings. Malachi has several times already used this mode of speaking; we may hence conclude, that the people had become then so hardened that warnings were of no account with them. But he mentions one particular, by which it seems evident that they had lapsed into vices which were not to be borne. There is indeed no doubt but that he points out one of the many vices which prevailed. There is then in this verse an instance of stating one thing for the whole, as though he had said, "Your hypocrisy is extremely gross; but, to omit other things, by what pretext can you excuse this perfidy -- that there is no conjugal fidelity among you? Were there any integrity and a sense of religion in men, they would surely appear in their conjugal connection; but ye have cast away all shame, and have taken to yourselves many wives. There is then no ground for you to think that you can escape by evasions, because this one glaring vice sufficiently proves your guilt." This is the import of the Prophet's answer. We have indeed seen that the priests were implicated in other vices; the Prophet then does not now charge them with perfidy as though they were free from other sins, but he meant to show, as I have already said, by one thing, how wickedly and shamelessly they sought to evade God's judgment, though they had violated the marriage pledge, which was wholly to destroy the very order of nature; for there can be, as it has been already said, no chastity in social life except the bond of marriage be preserved, for marriage, so to speak, is the fountain of mankind. But in order to press the matter more on the priests, he calls their attention to the fact that God is the founder of marriage. Testified has Jehovah, he says, between thee and thy wife. He intimates in these words, that when a marriage takes place between a man and a woman, God presides and requires a mutual pledge from both. Hence Solomon, in Proverbs 2:17, calls marriage the covenant of God, for it is superior to all human contracts. So also Malachi declares, that God is as it were the stipulator, who by his authority joins the man to the woman, and sanctions the alliance: God then has testified between you and your wife, as though he had said, "You have violated not only all human laws, but also the compact which God himself has consecrated, and which ought justly to be deemed more sacred than all other compacts: as then God has testified between you and your wife, and you now deceive her, how dare you to come to the altar? and how can you think that God will be pleased with thy sacrifices or regard your oblations?" He calls her the wife of his youth, because the more filthy is the lust when husbands cast away conjugal love as to those wives whom they have married in their youth. The bond of marriage is indeed in all cases inviolable, even between the old, but it is a circumstance which increases the turpitude of the deed, when any one alienates himself from a wife whom he married when a girl and in the flower of her age: for youth conciliates love; and we also see that when a husband and his wife have lived together for many years, mutual love prevails between them to extreme old age, because their hearts were united together in their youth. It is not then without reason that this circumstance is mentioned, for the lust of the priests was the more filthy and as it were the more monstrous, because they forsook wives whom they ought to have regarded with the tenderest love, as they had married them when they were young: You have dealt unfaithfully with her, he says, though she was your consort and the wife of your covenant He calls her a consort, or companion, or associate, because marriage, we know, is contracted on this condition -- that the wife is to become as it were the half part of the man. As then the bond of marriage is inseparable, the Prophet here goads the priests, yea, touches them to the quick, when he reproves them for being unmindful of what was natural, inasmuch as they had blotted out of their minds the memory of a most sacred covenant. The wife of thy covenant is to be taken for a covenanted wife, that is, "The wife who has been united to you by God's authority, that there might be no separation; but all integrity is violated, and as it were abolished." He then addsMalachi 2:15

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15. And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth. There is in this verse some obscurity, and hence it has been that no interpreter has come to the meaning of the Prophet. The Rabbins almost all agree that Abraham is spoken of here. Were we to receive this view a two-fold meaning might be given. It may be an objection, -- "Has not one done this?" that is, has not Abraham, who is the one father of the nations, given us an example? for he married many wives: and thus many explain the passage, as though the priests raised an objection and defended the corruption just condemned by the example of Abraham, -- "Has not one done this while yet an excellency of spirit was in him?" We indeed know how prone men are to pretend the authority of fathers when they wish to cover their own vices. Others prefer regarding the words as spoken by the Prophet himself, and at the same time say that there is here an anticipation of an objection, and think that an occasion for an excuse is here cut off, as though the Prophet had said, "Did not Abraham, when he was one alone, do this?" For as the Jews might have adduced the example of Abraham, the interpreters, whose opinion I now refer to, think that a difference is here stated, as though he had said, "Ye reason badly, for every one of you is led to polygamy by the lust of your flesh; but it was far otherwise with Abraham, for he was one, that is, alone;" and in Isaiah Abraham is called one on account of his having no children. The meaning then they think is this, "Was not Abraham forced by necessity to take another wife? Even because he had no child and no hope of the promised seed. Lust then did not stimulate your father Abraham, as it does you, but a desire of having an offspring." And they think, that this view is confirmed by what follows, "And why alone seeking the seed of God?" that is, the object of holy Abraham was far otherwise than to indulge his lust; for he sought that holy seed, the hope of which was taken away from him on account of the barrenness of his wife, and of her great age. When therefore Abraham saw that his wife was barren, and that she could no more conceive on account of her old age, he had recourse to the last remedy: hence the mistake of Abraham might have been excused, since his object was right; for he sought the seed of God, the seed in which all nations were to be blessed. Thus far have I told you what others think. I thought twelve years ago that this passage ought to have been otherwise rendered in the French Bibles, and that, 'chd, ached, ought to be read in the objective case; "Has he not made one?" Jerome seems to me to have had a better notion of what the Prophet means than what others have taught; but he could not attain the real meaning, and therefore stopped as it were in the middle of his course. He read the word in the nominative case, "Has not one," that is, God, "made them? "and then he added, "And in him alone," that is, Abraham, "was an exuberant spirit." We see how he dared not to assert anything, nor did he explain what was necessary. The sense is indeed suspended, and is even frigid, if we say, "Has not one made them?" but if we read, "Has he not made one?" there is no ambiguity. It is a common thing in Hebrew, we know, that the name of God is often not expressed, when he is referred to; for so great is He, that his name may be easily understood, though not expressed. It ought not therefore to confuse us, that the Prophet withholds the name of God, and mentions a verb without its subject, for such is the usage, as I have said, of the Hebrew language. I proceed now to explain the meaning of the Prophet. Has he not made one? that is, Was not God content with one man, when he instituted marriage? and yet the residue of the Spirit was in him. The Rabbins take, s'r, shar, as meaning excellence; but I know not what reason have induced them, except that they ventured to change the sense of the word, because they could not otherwise extricate themselves; for the mistake, that Abraham is spoken of here, had wholly possessed their minds. What then is, s'r rvch, shar ruch? Excellence of Spirit, say they; but, s'r, shar, we know, is residue or remnant: what then remains of anything is called, s'r, shar; for the verb means to remain and to lean. Here then the Prophet takes the residue of the Spirit, so to speak, for overflowing power; for God could have given to one man two or three wives; inasmuch as the Spirit failed him not in forming one woman: as he inspired Eve with life, so also he might have created other women and imparted to them his Spirit. He might then have given two or four or ten women to one man; for there was a spirit remaining in him. We now then understand what the Prophet means at the beginning of this verse. But before we proceed farther, we must bear in mind his object, which was, to break down all those frivolous pretences by which the Jews sought to cover their perfidy. He says, that in marriage we ought to recognize an ordinance divinely appointed, or, to speak more distinctly, that the institution of marriage is a perpetual law, which it is not right to violate: there is therefore no cause for men to devise for themselves various laws, for God's authority is here to be regarded alone; and this is more clearly explained in Matthew 19:8; where Christ, refuting the objection of the Jews as to divorce, says, "From the beginning it was not so." Though the law allowed a bill of divorce to be given to wives, yet Christ denies this to be right, -- by what argument? even because the institution was not of that kind; for it was, as it has been said, an inviolable bond. So now our Prophet reasons, Has not God made one? that is, "consider within yourselve whether God, when he created man and instituted marriage, gave many wives to one man? By no means. Ye see then that spurious and contrary to the character of a true and pure marriage is everything, that does not harmonize with its first institution." But some one may ask here, why the Prophet says that God made one? For this seems to refer to the man and not to the woman: to this I answer, that man with the woman is called one, according to what Moses says, "God created man; male and female created he them," (Genesis 1:17.) After having said that man was created, he adds by way of explanation, that man, both male and female, was created. Hence when he speaks of man, the male makes as it were one-half, and the female the other; for when we speak of the whole human race, one-half doubtless consists of men, and the other half of women. So also when we come to individuals, the husband is as it were the half of the man, and the woman is the other half. I speak of the ordinary state of things; for if any one objects and says, that bachelors are not then complete or perfect men, the objection is frivolous: but as men were created, that every one should have his own wife, I say, that husband and wife make but one whole man. This then is the reason why the Prophet says, that one man was made by God; for he united the man to the woman, and intended that they should be partners, so to speak, under one yoke. And in this explanation there is nothing strained; for it is evident that the Prophet here calls the attention of the Jews to the true character of marriage; and this could not have been otherwise known than from the very institution of God, which is, as we have said, a perpetual and inviolable law; for God created man, even male and female: and Christ also has repeated this sentence, and carefully explained it in the passage which we have quoted. And here the Prophet sharply goads the Jews, as though they wished to overcome God, or to be more wise than he; Had he not, he says, an exuberance of spirit? He takes spirit not for wisdom, but for that hidden influence by which God vivifies men. Could not God, he says, have put forth his spirit to create many wives for one man? but his purpose was to create one pair; to make man a husband and a wife: as God then was not without a remaining Spirit, and yet did not exceed this measure; it hence follows, that the law of marriage is violated, when man seeks for himself many wives. The meaning of the Prophet is now, I think, sufficiently clear. It follows, And wherefore one, vmh h'chd, vame, eached? The interrogatory particle, mh, me, refers to the cause, end, form, or manner; we may therefore properly render it, For what, or wherefore, has God made one? even to seek the seed of God. The seed of God is to be taken for what is legitimate; for what is excellent is often called God in Hebrew, and also what is free from all vice and blemish. He sought then the seed of God, that is, he instituted marriage, that legitimate and pure offspring might be brought forth. Hence then the Prophet indirectly shows, that all are spurious who proceed from polygamy, because they cannot be deemed legitimate children; nor ought any to be so counted but those who are born according to God's institution. When a husband violates his pledged faith to his wife, and takes another; as he subverts the ordinance of marriage, so he cannot be a legitimate father. We now perceive why the Prophet says, that it was God's purpose to unite only one wife to one man, in order that they might beget legitimate offspring, for he shows by the effect how frivolous were the evasions which the Jews had recourse to; for however they might contend, their very offspring would prove them liars, as it would be spurious. He then draws this conclusion, Therefore, watch ye over your spirit; that is, "Take heed lest any should deceive the wife of his covenant." After having shown how perversely they violated the marriage vow who rushed into polygamy, he here counsels and exhorts them; and this is the best mode of teaching, to show first what is right and lawful, and then to add exhortations. The Prophet then endeavored first to convince the Jews that they were guilty of a nefarious crime: for otherwise his exhortation would not have been received, as they would have always a ready objection, "It is lawful for us to do so, for we follow the example of our father Abraham; and further, this has been permitted for a long time, and God would have never suffered it, were it wrong, to prevail for so many ages among the people: it hence follows, that you condemn what is lawful." It was necessary, in the first place, to remove all these false pretences: then follows the exhortation in its proper order, Watch over your spirit; for he speaks of what has been, as it were, sufficiently proved. It now follows Malachi 2:16 16. For the LORD, the God of Israel, says that he hates putting away: for one covers violence with his garment, says the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously. Here again the Prophet exaggerates the crime which the priests regarded as nothing; for he says, that they sinned more grievously than if they had repudiated their wives. We indeed know that repudiation, properly speaking, had never been allowed by God; for though it was not punished under the law, yet it was not permitted. It was the same as with a magistrate, who is constrained to bear many things which he does not approve; for we cannot so deal with mankind as to restrain all vices. It is indeed desirable, that

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no vice should be tolerated; but we must have a regard to what is possible. Hence Moses has specified no punishment, according to the heinousness of the crime, if one repudiated his wife; and yet it was never permitted. But if a comparison be made, Malachi says, that it is a lighter crime to dismiss a wife than to marry many wives. We hence learn how abominable polygamy is in the sight of God. I do not consider polygamy to be what the foolish Papists have made it, who call not those polygamists who have many wives at the same time, but those who marry another when the former one is dead. This is gross ignorance. Polygamy, properly so called, is when a person takes many wives, as it was commonly done in the East: and those nations, we know, have always been libidinous, and never observe the marriage vow. As then their lasciviousness was so great that they were like brute beasts, every one married several wives; and this abuse continues at this day among the Turks and the Persian and other nations. Here, however, where God compares polygamy with divorce, he says that polygamy is the worse and more detestable crime; for the husband impurely connects himself with another woman, and then, not only deals unfaithfully with his wife to whom he is bound, but also forcibly detains her: thus his crime is doubled. For if he replies and says that he keeps the wife to whom he is bound, he is yet an adulterer as to the second wife: thus he blends, as they say, holy with profane things; and then to adultery and lasciviousness he adds cruelty, for he holds under his authority a miserable woman, who would prefer death to such a condition; for we know what power jealousy has over women. And when any one introduces a harlot, how can a lawful wife bear such an indignity without being miserably tormented? This then is the reason why the Prophet now says, If you hate, dismiss; not that he grants indulgence to divorce, as we have said, but that he might by this circumstance enhance the crime; and hence he adds, For he covers by a cloak his violence. Some interpreters take violence here for spoil or prey, and think that the wife is thus called who is tyrannically compelled to remain with an adulterer, when yet she sees a harlot in her house, by whom she is driven from her conjugal bed: but this is too strained and too remote from the letter of the text. The Prophet here, I doubt not, shakes off from the Jews their false mask, because they thought that they could cover over their vice by retaining their first wives. "What else is this," he says, "but to cover by a cloak your violence, or at least to excuse it? for ye do not openly manifest it: but God is not deceived, nor can his eye be dazzled by such a disguise: though then your iniquity is covered by a cloak, it is not yet hid from God; nay, it is thus doubled, because ye exercise your cruelty at home; for it would be better for robbers to remain in the wood and there to kill strangers, than to entice guests to their houses and to kill them there and to plunder them under the pretext of hospitality. This is the way in which you act; for ye destroy the bond of marriage, and ye afterwards deceive your miserable wives, and yet ye force them by your tyranny to continue at your houses, and thus ye torment your miserable wives, who might have enjoyed their freedom, if divorce had been granted them." He concludes again with these words, Watch over your spirit; that is, "Take heed; for this is an intolerable wickedness before God, however you may endeavor to extenuate its heinousness." PRAYER Grant, Almighty God, that though we daily in various ways violate the covenant which you have been pleased to make with us in your only-begotten Son, we may not yet be dealt with according to what our defection, yea, the many defections by which we daily provoke your wrath against us, do fully deserve; but suffer and bear with us kindly, and at the same time strengthen us that we may persevere in the truth and perform to the end the pledge we have given to you, and which you may require from us in our baptism, and that we may each of us so conduct ourselves towards our brethren, and husbands towards their wives, that we may cherish that unity of spirit which you have consecrated between us by the blood of your own Son. -- Amen. Lecture One Hundred and Seventy Seventh Malachi 2:17 17. Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied him? When ye say, Every one that doeth evil is good in the sight of the LORD, and he delights in them; or, Where is the God of judgment? The Prophet here reproves the Jews who expostulated with God in their adversity, as though he had undeservedly forsaken them, and had not brought them immediate help. Thus are hypocrites wont to do; unless God immediately assists them, they not only indirectly complain, but also break out into open blasphemies; for they think that God is bound to them, and hence they assail him more boldly, and even with greater freedom and insolence. It is indeed a proof of true piety when we patiently submit to the judgments of God, and when, as Jeremiah teaches us by his own example, "we sustain his wrath, because we know that we have sinned." (Jeremiah 3:14.) But as hypocrites are conscious of nothing wrong, (for they flatter themselves, and stupify their own consciences,) because they examine not themselves, they think that God acts unjustly towards them when he does not immediately bring them aid. Such was the dishonesty of the people of whom the Prophet now speaks. He says that they had wearied God, that is, that they had been troublesome to him by their clamorous complaints; for the verb, yg, igo, means to be weary; he says then that they unreasonably complained of God's slowness. It is indeed a mode of speaking taken from men, for we know that no passions belong to God; but as elsewhere God reproves them because they saddened his Spirit, (Psalm 106:33,) so he says here that they wearied him. We now perceive the Prophet's meaning. But there is a dilemma presented in the words; for the Jews thought that God favored the wicked, inasmuch as he did not immediately punish them, or that he was now unlike himself, and forgot his own nature. The difficulty or the dilemma appears not at the first view, as they seemed to have repeated the same thing. But in the first clause they accuse God of injustice; and in the second they intimate that there is no God, for he cannot exist without exercising judgment. Then the passages contains two clauses differing from each other -- "God has either changed his nature, and so is no God, or he favors our enemies; for he does not immediately execute vengeance." We see then that they concluded that God either acted unjustly, or that there was no God. But we have mentioned the cause of this blasphemy -- the Jews did not examine themselves, and therefore did not confess that they deserved these chastisements. They were like vicious horses, who kick and fling, though gently treated by their riders. But such insolence is now seen in all masked men, who vauntingly profess religion when they are treated according to their own wishes; but when God deals more sharply with them, they not only murmur, but vomit forth, as I have already said, impious slanders against him, as though he did not render to them the reward due to their just dealings. Admonished by this example, let us learn that it is true wisdom to humble ourselves under the mighty hand of God, (1 Peter 5:6;) and that though he may suspend the granting of our prayers, we ought still to bear, not impatiently, what is hard and severe, and also to subdue our feelings, and to seek from them the Spirit of meekness, to retain us in a tranquil submission. He says that they still replied -- In what have we wearied thee? Here he strongly reproves their hardness, because they did not become wise through the rebuke given them, but regarded with scorn the words of the Prophet, by which we clearly see that they must have been convinced of their guilt, had they not been doubly stupid. It was an intolerable reproach cast on God, to say that he favored the ungodly, and was pleased with their crimes; for God would thus not only rule as a tyrant, but also subvert all order. But nothing is more contrary to his nature than to hold forth his hand to the ungodly as though he had an alliance with them. As this then was an evident impiety, it was a monstrous stupidity to ask in what they wearied God; they ought indeed to have known that he regards nothing as precious as his own honor; and yet, as though Malachi had unjustly reproved them, they opposed him with an iron front, according to similar instances which we have before observed; for though they were covenant-breakers as to marriage, though they defrauded God in the tenths, though they cunningly evaded the Prophets, they yet as it were wiped their mouths and asked, In what had they sinned? The Prophet shows that they were become so hardened in their contumacy that they daringly rejected all admonitions; for they did not ask this as though it was a doubtful thing, nor can it be concluded from their words that they were teachable; but it was the same as if they were armed, ready for a contest, yea, armed with effrontery and perverseness; for they no doubt despised and ridiculed the Prophet's reproof. He then answers them -- When ye say, Whosoever doeth evil is acceptable in the eyes of Jehovah, and in them he delights. The word rendered "acceptable" is tvv, thub; but such is its meaning often in Hebrew. What they said was, that the ungodly and the wicked pleased God, even because they covered by false colors their sins, so that they were not convinced of anything wrong. They then imputed whatever was evil to their enemies; they did not commonly expostulate with God because he left sins unpunished, but because they received not his aid. We hence see that the Jews here did not clamor and contend with God through hatred of wickedness, but had only a regard to their own advantages; nor did they condemn the sins of others, except those by which they received some harm or loss, and that they considered none wicked except those by whom they were injured. We hence learn that they did not complain through zeal for what was right, but because they would have God bound to them to undertake their cause like earthly patrons. We indeed know that even the godly are sometimes wearied, and their faith is ready to fail, when things in the world are in a disturbed and confused state: and this was the case with David, as it is recorded in the seventy-third Psalm; but there is in the servants and sincere worshipers of God some concern for what is just and right, whenever they

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have such grief and trouble of mind, according to the case of Habakkuk, when he said, "How long, O Lord!" (Habakkuk 1:2;) for no doubt his complaint arose from a right principle, because his desire was that God should be truly served in the world. But there was nothing of this kind in the Jews, with whom our Prophet contends here; for as we have said, there was no hatred of wickedness, but only a care for their own advantage; they hence said, that the ungodly pleased God, because God did not immediately interpose when they apprehended some trouble from their enemies. The repetition is a proof of greater bitterness; for they were not content with one clamorous expression, but added, that God took delight in them. Then follows the other clause, or where is the God of judgment? They seem not here to reason amiss, that is, from the nature of God. Men may change their counsel and their design, and remain men still, for they are subject to inconstancy and fickleness; but to God there belongs no change. There seems not then to be an impropriety in this -that there is no God, except he be the judge of the world; for he cannot divest himself of his office without denying himself. But they malignantly impeached God; nay, they now insinuate that there is none, because he had abdicated his judgment; for they took it as granted, that God had ceased to be the punisher of wickedness, which was most false; but yet they thought that according to facts it was certain and clear. Hence they concluded that there was no God, as his divinity must have been abolished together with his judgment. We hence see to what extent of insolence they burst forth in their complaints, so that they either charged God with injustice, or alleged that his divinity was annihilated. Now followsCHAPTER 3 Malachi 3:1 1. Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, who ye delight in: behold, he shall come, says the LORD of hosts. Here the Prophet does not bring comfort to the wicked slanderers previously mentioned, but asserts the constancy of his faith in opposition to their blasphemous words; as though he had said, "Though they impiously declare that they have been either deceived or forsaken by the God in whom they had hoped, yet his covenant shall not be in vain." The design of what is announced is like that of the declaration made elsewhere, "Though men are perfidious and false, yet God remains true, and cannot depart from his own nature." (Numbers 23:19.) God then does here gloriously triumph over the Jews, and alleges his own covenant in opposition to their disgraceful slanders, because their wicked murmurings could not hinder him to accomplish his promises and to perform in due time what they thought would never be done; and he adopts a demonstrative adverb in order to show the certainty of what is said. Behold, he says, I send my messenger, who will clear the way before my Face. This passage ought doubtless to be understood of John the Baptist, for Christ himself so explains it, than whom no better interpreter can be found; and since John the Baptist was the messenger of Christ, the beginning of the verse can be applied to no other person. Afterwards the Father himself speaks as we shall see: but as he who appeared in the flesh is the same God with the Father, it is no wonder that he speaks, and then that the words which follow are spoken in the person of the Father. There is here a striking allusion to Moses, whose office it was to intercede, that God might not in his just wrath destroy the whole people; for as then the majesty of God was more than could be borne without an intercessor, so that the people through fear cried out "Speak to us lest we die," (Exodus 20:19,) so also now does Malachi teach us, that there is need of an intercessor, by whom God's wrath might be mitigated, which the Jews had extremely provoked. This office John the Baptist undertook, who prepared the Jews to hear the voice of Christ. By saying that he would send a messenger to clear his way, he indirectly reproved the Jews, by whom many hindrances were thrown as it were in the way; as though he had said, "They prevent by the obstacles they raise up the redemption and the promised salvation to be revealed: there will therefore be the need of a messenger to clear the way." For the Jews had introduced impediments, as though they designedly wished to resist the favor which had been prepared and promised to them. But how the Baptist performed his work by clearing the way, is evident from the fortieth chapter of Isaiah, as well as from the Gospels; and hence may be gathered what I have already said -- that God by his fidelity and mercy struggled with those obstacles which the Jews had raised up to prevent the coming of Christ. He afterwards adds, And presently shall come to his temple the Lord, whom ye seek. After having said that he would open a way for his favor, he now adds, come shall the Lord. He introduces here, not Jehovah, but the Lord, 'dvn, Adun; and hence he speaks distinctly of Christ, who is afterwards called the Angel or Messenger of the covenant. But the word 'dvn, Adun, commonly used for a Mediator, as in Psalm 110, and also in Daniel 9:17; where it is expressly said, "Hear, O Jehovah, for the sake of the Lord," lmn 'dvny, lamon Aduni; the word is the same as here, come then shall the Lord. The reason for this mode of speaking was, because Christ was shown to them under the type which re presented him. As then the kingdom of David was a representation of the kingdom of Christ our Lord, it is no wonder that the Prophets designate him by this title, especially those who were the nearest to the time of Christ's manifestation. But he is promised by another title, the angel or messenger of the covenant; but it means not the same here as in the first clause. He called John the Baptist at the beginning of this verse a messenger, the messenger of Jehovah; and now he calls Christ a messenger, but he is the messenger of the covenant; for it was necessary that the covenant should be confirmed by him. The title of John the Baptist was then inferior to that of Christ; for though he was God manifested in the flesh, yet this did not prevent him from being God's minister and interpreter in order to confirm his covenant; and we know that the office of Christ consists in confirming and sealing to us the covenant of God, not only by his doctrine, but also by his blood and the sacrifice of his cross. Malachi then promises here to the Jews both a king and a reconciler, -- a king under the title of Lord, -- and a reconciler under the title of the messenger of the covenant: and we know it was the main thing in the whole doctrine of the law, that a Redeemer was to come, to reconcile the Church to Cod and to rule it. And he says that the Mediator was sought and expected by the Jews; and through him God was to be propitious to them: but this was not said but ironically. The faithful indeed at this day have all their desires fixed on Christ, after he has been revealed in the flesh, until they shall partake at his last coming of the fruit of his death and resurrection; and under the law we know that the groaning and the sighings of the godly were towards Christ: but Malachi here, by way of contempt, checks these unreasonable charges, by which the Jews accused God, as though he had disappointed their hope and their prayers. For we have said, and the fact is evident, that God had been presumptuously and shamefully impeached by them, as though he meant not to fulfill his promises: hence the Prophet says ironically, and sharply too, that Christ was expected by the Jews, for they murmured, because God had too long deferred his coming: "O! Where is the Redeemer? When will he be revealed to us?" Since then they thus pretended that they earnestly expected the coming of Christ, the Prophet upbraids them with this, and justly too, for they had expressly manifested their unbelief. Behold, he comes, saith Jehovah of hosts. Here he introduces the Father as the speaker, as it has been already stated; and the particle hnh, ene, behold, is used for the sake of removing every doubt; and then he confirms what he says by the authority of God. He might have asserted this in his own person as a teacher; but in order to produce an effect on the Jews by the majesty of God, he makes him the author of this prophecy. It follows -Malachi 3:2 2. But who may abide the day of his coming? And who shall stand when he appeareth? For he is like a refiner's fire, and like fuller's soap: The Prophet in this verse contends more sharply with the Jews, and shows that it was a mere presence that they so much expected the coming of the Mediator, for they were far different from him through the whole course of their life. And when he says that the coming of Christ would be intolerable, what is said is to be confined to the ungodly; for we know that nothing is more delightful and sweeter to us than when Christ is nigh us: though now we are pilgrims and at a distance from him, yet his invisible presence is our chief joy and happiness. (Romans 8:22, 23.) Besides, were not the expectation of his coming to sustain our minds, how miserable would be our condition! It is therefore by this mark that the faithful are to be distinguished, -- that they expect his coming; and Paul does not in vain exhort us, by the example of heaven and earth, to be like those in travail, until Christ appears to us as our Redeemer. But the Prophet here directs his discourse to the ungodly, who though they seem to burn with desire for God's presence, do not yet wish him to be nigh them, but they flee from him as much as they can. We have met with a similar passage in Amos "Woe to those who desire the day of the Lord! What will it be to you? For it will be darkness, yea darkness and not light, a day of sorrow and not of joy." (Amos 5:18.) Amos in this passage spoke on the same subject; for the Jews, inflated with false confidence, thought that God could not forsake them, as he had pledged his faith to them; but he reminded them that God had been so provoked by their sins, that he was become their professed and sworn enemy. So also in this place, Come, the Prophet says, come shall the Redeemer; but this will avail you nothing; on the contrary, his coming will be dreadful to you. We indeed know that Christ appeared not for salvation to all, but only

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to the remnant, and to those of Jacob who repented, according to what Isaiah says. (Isaiah 10:21, 22.) But since they obstinately rejected the favor of God, it is no wonder that the Prophet excluded them from the blessings of the Redeemer. Who then will endure his coming? And who shall stand at his appearance? as though he had said, "In vain do ye flatter yourselves, and even upbraid God, that he retains the promised Redeemer as it were hidden in his own bosom; for he will come in due time, but without any advantage to you; nor will it be given you to enjoy his favor; but on the contrary he will bring to you nothing but terrors; for he will be like a purifying fire, and as the herb of the fullers. The latter clause may be taken in a good or a bad sense, as it is evident from the next verse. The power of the fire, we know, is twofold; for it burns and it purifies; it burns what is corrupt; but it purifies gold and silver from their dross. The Prophet no doubt meant to include both, for in the next verse he says, that Christ will be as fire to purify and to refine the sons of Levi as gold and silver. With regard then to the people of whom he has been hitherto speaking, he shows that Christ will be like fire, to burn and consume their filth; for though they boasted with their mouth of their religion, yet we know that the Church of God had many defilements and pollutions; they were therefore to perish by fire. But Malachi teaches us at the same time, that the whole Church was not to perish, for the Lord would purify the sons of Levi. There is here a part stated for the whole; for the promise belongs to the whole Church. The sons of Levi were the first-fruits, and the whole people were in the name of that tribe consecrated to God. This is the reason why he mentions the sons of Levi rather than the whole people; as though he had said, that though the Church was corrupt and polluted, there would yet be a residue which God would save, having purified them. The words which I had omitted are these Malachi 3:3 3. And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness. The Prophet says, that Christ would sit to purify the sons of Levi; for though they were the flower, as it were, and the purity of the Church, they had yet contracted some contagion from the corruption which prevailed. Such then was the contagion, that not only the common people became corrupt, but even the Levites themselves, who ought to have been guides to others, and who were to be in the Church as it were the pattern of holiness. God however promises that such would be the purifying which Christ would effect, and so regulated, that it would consume the whole people, and yet purify the elect, and purify them like silver, that they may be saved. He tells us afterwards that the Levites themselves would need a trial to cleanse them; for they themselves would not be without filth, because they had mixed with a perverse people, who had wholly departed from the law, and from the fear and the worship of God. Prayer Grant, Almighty God, that since we are by nature so prone to rash judgement, we may learn to submit to you, and so quietly to acquiesce in your judgements, that we may patiently bear whatever chastisements you may daily allot to us, and not doubt but that all is done for our well-being, and never murmur against you, but give you the glory in all our adversities; and may we so labor to mortify our flesh, that by denying ourselves we may ever allow thee to be the only true God, and a just avenger, and our Father, and that thus renouncing ourselves, we may yet never depart from the purity of your word, and be thus retained under your yoke, until we shall at length attain that liberty which has been procured for us by your only-begotten Son. -- Amen. Lecture One Hundred and Seventy-eighth In our last lecture the Prophet delineated the office of Christ, that hypocrites might know that they in vain complained of the tardiness of God, as though he had deserted them at the very time of their extremity. He further said, that there was need of purifying, not only as to the people, but as to the priests also; and hence it appears how corrupt the state of things had become among all classes. At the same time he seems indirectly to reprove hypocrisy, not only in the common people, but also in the Levites, for there is a contrast to be understood between the sacrifices they then offered, and those offered by their fathers. By saying then that they would offer to Jehovah an oblation in righteousness, mnchh vtsdqh, meneche betsadke, he intimates that their sacrifices had not been legitimate, for they had become polluted, and hence could not rightly minister to God. We hence see that the Levites are here reproved because they had polluted God's service in not offering the right sacrifices such as he had prescribed in his law. This is not to be applied to the outward acts only, but also to the feelings and motives, because they did come to God's altars with minds well prepared. To offer in righteousness is a mode of speaking common in Hebrew, and means to offer in a right way, so that there should be nothing wrong or worthy of blame. By the verb ysv, isheb, to sit, is intimated continuance; as though the Prophet had said, that corruption was so deeply fixed in the Levites that it could not in one day or by light means be purged away: in short, he meant by this one word to exaggerate the corrupt state of the people, for had only a slight washing been sufficient, he would have simply said, "he will purify, he will cleanse, he will cast," or melt, for he uses these three words: but he says, as I have stated, that he will sit to do these things, in order to show that he would continue in his work and carry it on for a long time, because the diseases being so inveterate they could not be easily healed. We now understand what the Prophet means. He afterwards adds -Malachi 3:4 4. Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in former years. This verse shows, that though he had just spoken of the sons of Levi, he yet had regard to the whole people. But he meant to confine to the elect what ought not to have been extended to all, for there were among the people, as we have seen and shall again presently see, many who were reprobates, nay, the greater part had fallen away; and this is the reason why the Prophet especially addresses the few remaining who had not fallen away. But he names Judah and Jerusalem, for that tribe had returned to their own country, and sacrifices were offered at Jerusalem, though not with the splendor of ancient times, the state of things having become much deteriorated among those miserable exiles. Hence the Prophet, that he might encourage the faithful, says, that though the temple was then mean, and the worship of God as then performed was unadorned and abject, yet there was no reason for the Levites or for others to despond, because the Lord would again restore the glory of his temple, and really show that what men viewed with scorn was approved by him. It follows -Malachi 3:5 5. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in hi wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, says the Lord of hosts. Here the Prophet retorts the complaints which the Jews had previously made. There is here then a counter-movement when he says, I will draw nigh to you; for they provoked God by this slander -- that he hid himself from them and looked at a distance on what was taking place in the world, as though the people he had chosen were not the objects of his care. They expected God to be to them like a hired soldier, ready at hand to help them in any adversity, and to come armed at their nod or pleasure to fight with their enemies: this they expected; but God declares what is of a contrary character, -- that he would come for judgment; and he alludes to that impious slander, when they denied that he was the God of judgement, because he did not immediately, or soon enough, resist their enemies: "Oh! God has now divested himself of his own nature! for his judgement does not appear." His answer is, "I will not forget nay judgement when I come to you, but I shall come in a way contrary to what you expect". They indeed wished God to put on arms for their advantage, but God declares, that he would be an enemy to them, according to what he also says by the mouth of Isaiah. He further says, I will be a swift witness. He sets swiftness here in opposition to their calumny, for they said that God was slow and tardy because he had not immediately, as they had wished, come forth to exercise vengeance on foreign nations: he, on the other hand, says, that he would be sufficiently swift when the time came. And as there are the like blasphemies prevailing in the world at this day, this passage may be accommodated to our circumstances. Let us the know, that though God may delay and connive at things for a time, he yet knows his own opportunities, so as to appear as the avenger of wickedness as soon as it will be necessary. But let us ever fear lest our haste should prove our ruin, for he has no respect of persons, so as to favor our unfaithfulness and to be rigid towards those who are hostile to us. Let us take heed that while we look for the presence of God, we present ourselves before his tribunal with a pure and upright conscience. He then mentions several kinds of evils, in which he includes the sins in which the Jews implicated themselves. He first names diviners or sorcerers. It is indeed true, that among various kinds of superstitions this was one; but as the word is found here by itself, the Prophet no doubt meant to include all kinds of diviners, soothsayers, false prophets, and all such deceivers: and so there is here again another instance of stating a part for the whole; for he includes all those corruptions which are contrary to the true worship of God. We indeed know that God formerly had by his word put a restraint on the Jews, that they were not to turn aside to incantations and magical arts, or to anything of this kind; but he intimates here, that they were then so given up to gross abominations, that they abandoned themselves to magic arts, and to incantations, and the

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juggleries of the devil. He mentions, in the second place, adulterers, and under this term he includes all kinds of lewdness; and, in the third place, he names frauds and rapines; and if we rightly consider the subject, we shall find that these three things contain whatever violates the whole law. The design of the Prophet is by no means ambiguous; for he intended to show how perversely they expostulated with God; for they ought to have been destroyed a hundred times, inasmuch as they were apostates, were given to obscene lusts, were cruel, avaricious, and perfidious. And this reproof ought to be a warning to us in the present day, that we may not call forth God's judgement on others, while we flatter ourselves as being innocent. Whenever then we flee to God for help, and ask him to succor us, let us remember that he is a just judge who has no respect of persons. Let then every one, who implores God's judgement, be his own judge, and anticipate the correction which he has reason to fear. That God therefore may not be armed for our destruction, let us carefully examine our own life, and follow the rule prescribed here by the Prophet; let us begin with the worship of God, then let us come to fornications and adulteries, and whatever is contrary to a chaste conduct, and afterwards let us pass to frauds and plunder; for if we are free from all superstition, if we keep ourselves chaste and pure, and if we also abstain from all plunders and all cruelty, our life is doubtless approved by God. And hence it is that the Prophet adds at the end of the verse, They feared not me; for when lusts, and plunder, and frauds and the corruptions which vitiate God's worship, prevail, it is evident that there is no fear of God, but that men, having shaken off the yoke, as it were run mad, though they may a thousand times profess the name of God. By mentioning the orphan, the widow, and the stranger, he amplifies the atrocity of their crimes; for the orphans, widows, and strangers, we know, are under the guardianship and protection of God, inasmuch as they are exposed to the wrongs of men. Hence every one who plunders orphans, or harasses widows, or oppresses strangers, seems to carry on open war, as it were, with God himself, who has promised that these should be safe under the shadow of his hand. With regard to the expressions, it seems not suitable to say that the hire of the widow and of the orphan is suppressed; there may therefore be an inversion of the words -- they oppressed the widows, the orphans, strangers. It follows -Malachi 3:6 6. For I am the LORD, I change not; therefore ye sons of Jacob are not consumed. Here the Prophet more clearly reproves and checks the impious waywardness of the people; for God, after having said that he would come and send a Redeemer, though not such as would satisfy the Jews, now claims to himself what justly belongs to him, and says that he changes not, because he is God. Under the name Jehovah, God reasons from his own nature; for he sets himself, as we have observed in our last lecture, in opposition to mortals; nor is it a wonder that God here disclaims all inconsistency, since the impostor Balaam was constrained to celebrate God's immutable constancy -- "For he is not God," he says, "who changes," or varies, "like man." (Numbers 23:19.) We now then understand the force of the words, I am Jehovah. But he adds as an explanation, I change not, or, I am not changed; for if we do not take the verb actively, the meaning is the same, -- that God continues in his purpose, and is not turned here and there like men who repent of a purpose they have formed, because what they had not thought of comes to their mind, or because they wish undone what they have performed, and seek new ways by which they may retrace their steps. God denies that anything of this kind can take place in him, for he is Jehovah, and changes not, or is not changed. The latter clause is variously explained. The verb klh, cale, means, in the first conjugation, to be consumed; but in Piel, to complete, or to make an end; and this sense would be very suitable; but a grammatical reason interferes, for it is in the first conjugation. Did grammar allow, this meaning would be appropriate, "Ye children of Israel have not made an end:" Why? "From the days of your fathers," etc.: then the verse which follows would be connected with this. But we must be content with the present reading; and a twofold view may be taken of it: the copulative "waw" may be taken as an adversative, "Though ye are not consumed, I yet am not changed:" as though it was said, "Think not that you have escaped, though I have long spared you and your sins: though then ye are not yet consumed, as I have borne with you in your great wickedness, I yet continue to be Jehovah, nor do I change my nature, and ye shall at length find that I am a just Judge; though I shall not soon execute my vengeance, punishment being held suspended, or as it were buried, yet the end will show that I am not changed." But the Prophet seems rather to accuse the Jews of ingratitude in charging God with cruelty or with negligence, because he did not immediately assist them; and at the same time they did not consider within themselves that they remained alive because God had a reason derived from his own nature for sparing them, and for not rendering to them what they had deserved. The meaning then is this, "I am God, and I change not; and ought ye not to have acknowledged that wonderful forbearance through which I have spared you? for how has it been that you have not perished, and that innumerable deaths have not swallowed you up? How is it that you are yet alive? Is it because you have deal faithfully faith me, so that it behaved me to exercise care over you? Nay, it is indeed a wonder that I had not fulminated against you so as to destroy you long ago." We hence see that he upbraids them with ingratitude for accusing him, because he did not immediately come forth in their defense: For he answers them and says, that had he been rigid and vehement in his displeasure, they could not have continued, for they had not ceased for many successive ages to seek their own ruin, as we find in what follows, for he says -Malachi 3:7, 8 7. Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, says the LORD of hosts. But ye said, Wherein shall we return? 8. Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. The Prophet expands more fully what he had referred to -- that it was a wonder that the Jews had not perished, because they had never ceased to provoke God against themselves. He then sets this fact before them more clearly, from the days of your fathers, he says, ye have turned aside from my statutes. He increases their condemnation by this circumstance -- that they had not lately begun to depart from the right way, but had continued their contumacy for many ages, according to what the apostles, as well as the Prophets in various places, have testified: "Ye uncircumcised in heart, ye have ceased not to resist the Holy Spirit like your fathers." (Acts 7:51). "Harden not your hearts as your fathers did; in the righteousness of your fathers walk not." (Psalm 95:8.) But I will not multiply proofs, which very often are to be met with, and must be well known. We now understand the Prophet's intention -- that the Jews for many ages had been notorious for their impiety and wickedness, and that they had not been dealt with by God as they had deserved, because he had according to his ineffable goodness and forbearance suspended his rigour, so as not to visit them according to their demerits. It hence appears how unreasonable they were, not only in being morose and proud, but especially in being furious against God, when they accused him of tardiness, while yet he had proved himself to be really a God towards them by his continued forbearance. The words, And ye have not kept them, are added for amplification; for he expresses more fully their contempt of his law, as though he had said, that they were not only transgressors, but had also with gross wilfulness so departed from the law as to regard it as nothing to tread God's precepts under their feet. He then exhorts then to repentance, and kindly addresses them, and declares that he would be propitious and reconcilable to them, if they repented. He has hitherto sharply reproved them, because their necks being hard they had need of such correction; for had the Prophet gently and kindly exhorted them, they would either have kicked or have set on him with their horns; be now mitigates his sharpness, not indeed with respect to all, but if there were any healable among the people he meant to try them; and hence he offers them reconciliation with God, as though he had said, "Though God has been in various ways wantonly offended by you, and though you have repudiated his favor, and have become wholly unworthy of being regarded by him, yet return, and he will meet you." We have said elsewhere that all exhortations would be in vain without a hope of pardon; for when God commands us to return to the right way, our hearts would never be touched, nay, they would on the contrary turn away, had we no hope that he would be reconciled to us. This course the Prophet now pursues, when in the person of God himself he promises pardon, provided the Jews repented. God is said to return to us, when he ceases to demand the punishment of our sins, and when he lays aside the character of a judge, and makes himself known to us as a Father. We indeed know that God neither returns nor departs; for he who fills all places never moves here and there; and we also know that we exist and live in him, but he shows by outward evidences that he is alienated from us, and by the same he shows that he is propitious to us; for when he favors us with fruitful seasons, with peace and with other blessings, he is said to be near us; but when he lets loose the reins of his wrath, or exposes us to the assaults of Satan and to the wanton power of men, he is said to be far removed from us. But this is so well known that I need not dwell longer on the point. The promise which the Prophet states serves to show, that God would manifest tokens of his paternal favor to the Jews, provided only they were submissive; but that it would be their own fault, if they did not find through his blessings that he was their Father. It would be on account of their sins, which, as Isaiah says, hinder the course of that beneficence to which he is of his own self inclined, (Isaiah 59:2.) And he bids them to return. Hence the Papists very foolishly conclude, that repentance is in the power

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of man's free-will. But God requires what is above our strength; and yet there is no reason why we should complain that there is a too heavy burden laid on us; for he regards not what we can, or what our ability admits, but what we owe to him and what our duty requires. Though then no one can of his own self turn to God, he is not on this account excusable, because we must consider whence comes the defect; and how much soever, as I have already said, a man may pretend his own impotency, he cannot yet escape from being bound to God, though more is required of him than he of himself can perform. But this subject has often been discussed elsewhere. The import of what is said here is, -- that men are not miserable through the unjust rigour of God, but always through their own sins. It follows, Ye have said, In what shall we return? It is an evidence of perverseness, when men answer that they see not that they have erred, and that hence conversion is to no purpose required of them; for this is the meaning of these words, Whereby shall we return? That is, "What dost thou require from us? for we are not conscious of any defection; we worship God as we ought: now if our duties are repudiated by him, we see not why he should so expressly blame us; let him show in what we have offended; for conversion to him is superfluous, until we be proved guilty of apostasy, or of those sins which God determines to punish in us." To this the Prophet answers -Will a man defraud the gods? Some give this version, "Will a man defraud God?" But it is strained and remote from the Prophet's design; and they pervert the meaning. For I do not see what can be elicited from this rendering, "Will a man defraud God?" But there are other two meanings which may be taken. The first is, "Will a man defraud his gods?" The word 'lhym, Aleim, though it be in the plural number, is applied, as it is well known, to the true God; but it is applied also to idols; and in this place the Prophet seems to me to compare the Jews to the Gentiles, that their impiety might be made more evident. The same is the object of Jeremiah, when he says, "Go, and survey the islands, is there a nation which has changed its gods, while yet they are no gods." (Jeremiah 2:10.) Since their blindness and obstinacy held fast the Gentiles in darkness, that they continued to worship the gods to whom they had been accustomed, it was an abominable wickedness in the Jews, that having been taught to worship the true God, they were yet continually influenced by ungodly levity, and sought new modes of worship, as though they wished to devise another god for themselves. So also in this place the Prophet seems to bring forward the Gentiles as an example to the Jews; for they discharged their duty towards their gods; but the Jews despised the supreme and the only true God: "Behold," he says, "go round the world, and ye shall not find among the nations so unbridled a liberty as prevails among you; for they render obedience to their gods, and sacrilege is abominable to them; but ye defraud me. Am I inferior to idols? or is my state worse than theirs?" Some take the word 'lhym, Aleim, for judges, as judges are sometimes so named; but this meaning seems not suitable on account of the word, Adam. As then this word generally means man, the Prophet, I have no doubt, intimates what I have stated, -- that unbelievers, though sunk in darkness, are yet restrained by reverence and fear from changing their deity, and that they dare not to show levity when the name only of their god is pronounced. Since then such humility prevailed among unbelievers, could the impiety of that people, who had been trained up in the law, be excusable? A people too, upon whom God had ever made the doctrine of the law to shine. He afterwards adds, Because ye have defrauded me; and ye have said, Thereby have we defrauded thee? In tenths and in oblations. Here the Prophet again proves the people guilty of perverseness: it was indeed hypocrisy, and though gross, it was yet surpassed by impudence; for they asked, whereby they had defrauded God? and yet this was evident even to children: for we know, and we have seen elsewhere, that avarice so ruled among them, that every one, bent on their own profit, neglected the temple and the priests. Since then they were openly sacrilegious, how shameless they must have been to ask whereby they had defrauded God! The thing itself was indeed manifest and commonly known, so that children could see it. God however deemed it enough to convict them by one sentence, -- that they defrauded him in the tenths and in the firstfruits; not that any advantage accrued to him from oblations, as he had no need of any such things; but he rightly calls and counts that his own which he had appointed for his own service. Since then he had instituted that order among the Jews, that they might by the tenths support the priests, and a part also was required for the poor, since God designed the firstfruits and other things to be offered to him, that men might thereby be continually reminded, that all things were his, and that whatever they received from his hand was sacred to him, he had previously called the bread laid on the table his own, and had called the sacrifices his own food, as though he did eat and drink. But as I have already said, we ought to regard the object in view, because his will was to be thus worshipped, and at the same time to keep as his own whatever belonged to his service. This then is the reason why he now complains of being defrauded of the tenths. But we know that other sacrifices are now prescribed to us; and after prayer and praises, he bids us to relieve the poor and needy. God then, no doubt, is deprived by us of his right, when we are unkind to the poor, and refuse them aid in their necessity. We indeed thereby wrong men, and are cruel; but our crime is still more heinous, inasmuch as we are unfaithful stewards; for God deals more liberally with us than with others, for this end -- that some portion of our abundance may come to the poor; and as he consecrates to their use what we abound in, we become guilty of sacrilege whenever we give not to our brethren what God commands us; for we know that he engages to repay, according to what is said in Proverbs 19:17, "He who gives to the poor lends to God." Prayer Grant, Almighty God, that since you have been pleased to choose us as priests to yourself, not that we may offer beasts to you, but consecrate to you ourselves, and all that we have, -- O grant, that we may with an readiness strive to depart from every kind of uncleanness, and to purify ourselves from all defilements, so that we may duly perform the sacred office of priesthood, and thus conduct ourselves towards you with chasteness and purity; may we also abstain from ever evil work, from all fraud and all cruelty towards our brethren, and so to deal with one another as to prove through our whole life that you are really our Father, ruling us by your Spirit, and that true and holy brotherhood exists between us; and may we live justly towards one another, so as to render to each his own right, and thus show that we are members of your only-begotten Son, so as to be owned by him when he shall appear for the redemption of his people, and shell gather us into his celestial kingdom. -- Amen.Lecture One Hundred and Seventy-ninth Malachi 3:9 9. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Malachi pursues the same subject; for he answers the Jews in the name of God -- that they unjustly complained of his rigour as being immoderate, since they themselves were the cause of all their evils. He says that they were cursed, but he adds that this happened to them deservedly, as though he had said -- "Be that granted what you say, (for lamentations were continually made,) why is it that God afflicts us without end or limits?" God seems to grant what they were wont reproachfully to declare; but he says in answer to this -- "But ye h defrauded Me; what wonder then that my curse consumes you? As then I have been robbed by you, as far as ye could, I will render to you your just recompense; for it is not right that I should be bountiful and kind to you, while ye thus defraud me, and take from me what is my own." The meaning then is this -- that it was indeed true that the Jews lamented that they were under a curse, but that the cause ought to have been searched out. They indeed wished their rapines and sacrileges to be forgiven, by which they defrauded God; but God declares that he punished them justly in consuming them with poverty and want, since they so sparingly rendered to him what they owed. He mentions the whole nation, and thus aggravates the wickedness of the Jews; for not a few were guilty of the sacrilege mentioned, but all, from the least to the greatest, they all plundered the tenths and the oblations. It hence follows that God's vengeance did not exceed due limits, since there was as it were a common conspiracy; there were not ten or a hundred implicated in this sin, but, as he says, the whole people. It follows -Malachi 3:10 10. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, says the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. He at length declares that they profited nothing by contending with God, but that a better way was open to them, that is, to return into favor with him. After having then repelled their unjust accusations, he again points out the remedy which he had already referred to -- that if they dealt faithfully with God, he would be bountiful to them, and that his blessing would be promptly extended to them. This is the sum of the passage. They had been sufficiently proved guilty of rapacity in withholding the tenths and the oblations; as then the sacrilege was well known, the Prophet now passes judgement, as they say, according to what is usually done when the criminal is condemned, and the cause is decided, so that he who has been defrauded recovers his right. So also now God deals with the Jews. Bring, he says, to the repository (for this is the same as the house of the treasury, or of provisions) all the tenths, or the whole tenths. We hence learn that they had not with holden the whole of the tenths from the priests, but that they fraudulently brought the half, or retained as much as they could; for it was not without reason that he said, Bring all, or the whole. They then so paid the tenths as to supply the priests with a part only, and thus they trifled with God, according to what hypocrites do, who ever claim to themselves high honor, and try to perform their duty in such a way as not to discover their own perfidy, and yet they are not ashamed of the

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liberty they take to illude God; and of this we have here a remarkable example. We then see that it is no new or unusual thing for men to pretend to do the duties they owe to God, and at the same time to take away from him what is his own, and to transfer it to themselves, and that manifestly, so that their impiety is evident, though it be covered by the veil of dissimulation. He then adds, Let there be meat in my house. We have elsewhere explained this form of speaking, and in the last lecture the Prophet spoke also of the meat of God, not that God needs meat and drink, but that whatever he has given us ought to be deemed his. We have already stated, that it has been recorded for our sake, that the Jews offered bread, and victims, and things of this kind, and that they feasted at Jerusalem in the presence of God: for what is more desirable than that God should dwell in the midst of us? and this is often repeated in the law. But this could not have been set forth to us in a way so familiar, as when God is represented as in a manner sitting at table with us, as though he were our guest, eating of the same bread and of the other provisions: and hence it is said in the law, "Thou shalt feast and rejoice before thy God." (Deuteronomy 2:18.) Now as God needs not meat and drink, as it has been said, and as men in their grossness are ever prone to superstitions, he substituted the priests and the poor in his own place, to prevent the Jews from entertaining earthly notions respecting him. And this kind of modification or correction deserves to be noticed: for the Lord on the one hand intended to draw men in a kind manner to himself; but, on the other hand, he proposed to raise their minds upward to heaven, lest they should ascribe to him anything unworthy of himself, as is wont to be done, and is very common. But, at the same time, he again accuses them of sacrilege, for he complains that he was deprived of meat; Let there then be meat in my house; and prove me by this, says Jehovah, if I wily not open, etc. He confirms what he said before, and yet proceeds with his promise, for by subjecting himself to a proof, he boldly repels their calumny in saying that they were without cause consumed with want, and that God had changed his nature, because he had not given a large supply of provisions. God then briefly shows, that wrong had been done to him, for he admits of a proof or a trial, as though he had said, "If you choose to contest the point, I will soon settle it, for if you bring to me the tenths and them entire, there will immediately come to you a great abundance of all provisions: it will hence be evident, that I am not the cause of barrenness, but that it is your wickedness, because ye have sacrilegiously defrauded me." Then he adds, If I will not open to you the windows of heaven. It is the first thing as to fertility that the heavens should water the earth, according to what Scripture declares: and hence God threatens in the law that the heaven would be iron and the earth brass, (Deuteronomy 28:23,) for there is a mutual connection between the heaven and the earth, and he says elsewhere by a Prophet, "The heaven will hear the earth, and the earth will hear the corn and wine, and the corn and wine will hear men." (Hosea 2:22.) For when famine urges us, we cry for bread and wine, as our life seems in a manner to be dependent on these supplies. When there is no wine nor corn, we meet with a denial; but the wine and the corn cry to the earth, and why? Because according to the order fixed by God, they seek as it were to break forth; for when the bowels of the earth are closed, neither the corn nor the vine can come forth, and then they in vain call on the earth. The sense is the case with the earth; for when it is dry and as it were famished, it calls on the heavens, but if rain be denied, the heavens seem to reject its prayer. Then God in this place shows that the earth could not produce a single ear of corn, except the heavens supplied moisture or rain. God indeed could from the beginning have watered the earth without rain, as Moses relates he did at first, for a vapor then supplied the want of rain. Though then rain descends naturally, we are yet reminded here that God sends it. This is the first thing. But as rain itself would not suffice, he adds, I will unsheath, etc.; for rq, rek, means properly to unsheath; but as this metaphor seems unnatural, some have more correctly rendered it, "I will draw out" Unnatural also is this version, "I will empty out a blessing," and it perverts the meaning. Let us then follow what I have stated as the first -- that a blessing is drawn out from God when the earth discharges its office, and becomes fertile or fruitful. We hence see that God is not only in one way bountiful to us, but he also intends by various processes to render us sensible of his kindness: he rains from heaven to soften the earth, that it may in its bosom nourish the corn, and then send it forth from its bowels, as though it extended its breast to us; and further, God adds his blessing, so as to render the rain useful. He subjoins the words d-vly-dy, od-beli-di, which some render, "that there may not be a sufficiency," that is, that granaries and cellars might not be capable of containing such abundance. They then elicit this meaning -- that so great would be the fruitfulness of the earth, and so large would be its produce, that their repositories would not be sufficiently capacious. But others give this version, "Beyond the measure of sufficiency." The word dy, di, means properly sufficiency, or what is needful, as by inverting the letters it yd, id. With regard to the general meaning there is but little difference. Suitable also is this version, "Beyond sufficiency;" that is, I will not regard what is needful for you, as though it were measured, but the abundance shall be overflowing. It follows -Malachi 3:11 11. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, says the LORD of hosts. God now again confirms the truth, that he would not in one way only be bountiful to them. He might indeed distribute to us daily our food, as we know that he thus fed his people in the wilderness; but his will is that the seed should rot in the earth, that it should then germinate, and in course of time grow, until it shoots into ears of corn; but it is still in no small danger, nay the corn is subject to many evils before it be gathered into the garner; for the locusts, the worms, the mildew, and other things may destroy it. God therefore, in order to set forth his kindness to men, enumerates here the ways and the means by which food is preserved; for it would not be enough that the seed should germinate, and that there should appear evidences of a great produce, the ears being fine and abundant, but it is necessary that the ears of corn themselves, before they become ripe, should be preserved from above; for on the one hand the chafers, the locusts, the worms, and other grubs, may suddenly creep in and devour the corn while in the field, and on the other hand, storms, and hail, and mildew, and oilier pestilential things, as I have said, may prove ruinous to the corn. Hence God shows here, that he takes constant care of us, and every day and every night performs the office of a good and careful head of a family, who always watches for its benefit. In the word devourer, I include all the evils to which we see that corn is subject; he therefore says, he shall not destroy the fruit of the earth; nor bereaved shall be the vine for you in the fields. The verb skl, shecal, properly means to bereave or to deprive; but as this version, "bereaved shall not be vine," would be harsh, some have rendered the words thus, "Miscarry shall not vine," which I do no disapprove: Miscarry then shall not the vine for you in the fields, says Jehovah of hosts. It follows -Malachi 3:12 12. And all nations shall call you blessed: for ye shall be a delightsome land, says the LORD of hosts. This verse is taken from the law, in which among other things G promises so happy a state to his chosen people, that the nations themselves would acknowledge in them the blessing of God. There is yet a contrast to be understood, -- that having fallen into such misery, they were become as it were detestable to all nations, according to what the law also declares concerning them, "If thou shalt keep my precepts, all nations shall call thee blessed; but if thou wilt despise me, thou shalt be a sport to all nations, all shall shake the head and move the lips; yea, they shall be astonished at the sight of thy misery, and whosoever shall hear his ears will tingle." (Deuteronomy 28:1, 15.) As then the Jews were consumed as it were in their miseries, the Prophet says, "If you turn to God, that happiness which he has promised you shall not be withheld; he has it as it were ready in his hand, like a treasure that is hidden, according to what is said in Psalm 31:19, How great is the abundance of thy goodness! but it is laid up for them who fear thee.'" God then means, that he will not prostitute his blessing to dogs and swine, but that it is always in reserve for his children, who are teachable and obedient. The nations then shall call you blessed, for ye shall be a land of desire This promise also is taken from the law, in which God says, that he had not in vain separated that land from the rest, because it was to be an example or a representation of his kindness through the whole world. We indeed know that God has ever been bountiful even to all nations, so as to satisfy them abundantly with provisions; but the land of Israel is called the land of desire, or a desirable land, because it was the special scene of God's bounty, not only as to meat and drink, but also as to other more excellent blessings. He now adds -Malachi 3:13-15 13. Your words have been stout against me, says the Lord. Yet ye say, What have we spoken so much against you? 14. Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? 15. And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered Here again God expostulates with the Jews on account of their impious and wicked blasphemy in saying, that he disappointed his servants, and that he made no difference between good and evil, because he was kind to the unfaithful and the faithful indiscriminately, and also that he overlooked the obedience rendered to him.

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He says now that their words grew strong; by which he denotes their insolence, as though he had said, Vous avez gagné le plus haut; for chzq, chezak, is to be strong. He means that such was the waywardness of the Jews that it could not by any means be checked; they were like men whom we see, who when once seized by rage and madness, become so vociferous that they will not listen to any admonitions or sane counsels. At first they murmur and are only heard to whisper; but when they have attained full liberty, they then send forth, as I have said, their furious clamours against heaven. This is the sin which the Prophet now condemns by saying, that the Jews grew strong in crying against God. They again answer and say, In what have we spoken against thee? It appears from these so many repetitions that the hypocrisy, which was united with great effrontery, could not be easily corrected in a people so refractory: it ought indeed to have come to their minds that they had wickedly accused God. But they acknowledge here no fault, "What meanest thou?" as though they wished to arraign the Prophet for having falsely charged them, inasmuch as they were conscious of no wrong. He then gives the reason why he said, that their words grew strong against God, that is, that they daringly and furiously spoke evil of God; and the reason was, because they said, that God was worshipped in vain. They thought that they worshipped God perfectly; and this was their false principle; for hypocrites ever lay claim to complete holiness, and cannot bear to confess their own evils; even when their conscience goads them, they deceive themselves with vain flatteries, and always endeavor to draw over them some veil that their disgrace may not appear before men. Hence hypocrites seek to deceive themselves, God, angels, and men; and when they are inflated with the confidence that they worship God purely, rightly, and without any defect, and that they are without any blame, they will betray the virulence which lies within, whenever God does not help them as they wish, whenever he submits not to their will: for when they are prosperous, God is hauntingly blessed by them; but as soon as he withdraws his hand and begins to prove their patience, they will then show, as I have said, what sort of worshippers of God they are. But in the service of God the chief thing is this -- that men deny themselves and give themselves up to be ruled by God, and never raise a clamor when he humbles them. We hence see how it was that the Jews found fault with God; for they were persuaded that they fully performed their duty, which was yet most false; and then, they were not willing to submit to God, and to undertake his yoke, because they did not consider in how many ways they had provoked God's wrath, and what just and multiplied reasons he has for chastising his people, even when they do nothing wrong. As then they did not seriously consider any of these things, they thought that he was unjust to them, In vain then do we serve God. These thoughts, as we have said, sometimes come across the minds of the faithful; but they, as it becomes them, resist such thoughts: the Jews, on the contrary, as though they were victorious, vomited forth these blasphemies against God. In vain we serve God; what benefit? they said: for we have kept has charge, we have walked obscurely, or humbly, before Jehovah of hosts; and yet we are constrained to call the proud, or the impious, happy. Here they bring a twofold accusation against God, that they received no reward for their piety when they faithfully discharged their duty towards God, -- and also that it was better with the ungodly and the despisers of God than with them. We hence see how reproachfully they exaggerated what they deemed the injustice of God, at least how they themselves imagined that he disappointed the just of their deserved reward, and that he favored the ungodly and the wicked as though he was pleased with them, as though he intended the more to exasperate the sorrow of his own servants, who, though they faithfully worshipped, yet saw that they did so in vain, as God concealed himself and did not regard their services. That the good also are tempted, as we have said, by thoughts of this kind, is no wonder, when the state of things in the world is in greater confusion. Even Solomon says, "All things happen alike to the just and to the unjust, to him who offers sacrifices, and to him who does not sacrifice," (Ecclesiastes 9:2,) hence the earth is full of impiety and contempt. There is then an occasion for indignation and envy offered to us; but as God designedly tries our faith by such confusions, we must remember that we must exercise patience. It is not at the same time enough for us to submit to God's judgement, except we also consider that we are justly distressed; and that though we may be attentive to what is just and upright, many vices still cleave to us, and that we are sprinkled with many spots, which provoke God's wrath against us. Let us then learn to form a right judgement as to what our life is, and then let us bear in mind how many are the reasons why God should sometimes deal roughly with us. Thus all our envying will cease, and our minds will prepared calmly to obey. In short, these considerations will check whatever perverseness there may be in us, so that neither our wicked thoughts nor our words will be so strong as to rise in rebellion against God. Prayer Grant, Almighty God, that since we continue to afford many and various reasons to induce you to withdraw your blessing, and to show yourself displeased with us, -- O grant, that we may patiently bear your scourges, by which you chastises us, and also profit under them, and so contend with all our depraved affections and the corruptions of the flesh, that we may become partakers of your paternal kindness, which you offer to us, and also so taste of your goodness, which in innumerable ways is manifested towards us, that it may keep us in the pursuit of true religion; finally, may our tongues be consecrated to magnify your judgement and to celebrate your justice, that whatever happens to us, we may always serve you through our whole life as our Father, and declare also your goodness towards us, and confess that we are justly punished whenever you visit us with severity, until we shall at length reach that blessed rest, which is to be the end of all our evils, and an entrance, not only into life, but also into that full glory and happiness, which has been procured for us by the blood of your only-begotten Son. -- Amen. Lecture One Hundred and Eightieth We saw in our last lecture that the Jews were indignant, because God did not treat them with more kindness, as they thought that they rightly performed their duty towards Him. We said that such an expostulation can never be justly made by men; for though they may find God rigid, there are yet always many reasons why he should by various troubles exercise them; but hypocrites seem to themselves to be of all men the most perfect, though they have only the guise or mask of religion. They indeed say that they have kept the Law, but when we come to the test, their emptiness is found out; for the main thing in the Law is wanting, that is, integrity of heart; nay, in the outward life they are found to be transgressor However this may be, they boasted that they kept the law, as we find in this passage, We have kept his charge. The doctrine of the law is here by a metaphor called a charge or keeping (custodia,) because it rules us, it confines us also within limits that we may not wander in uncertainty, it restrains our corrupt desires; in short, it keeps us under the fear of God and in the best order. Had the Jews considered this, they could never have dared to ascribe so much to themselves. Now this word, then commonly used, is adopted by the Prophet, and thus he shows how little attention they gave to the consideration of God's law; for they thought that their whole life was conformable to all the commandments, and. yet they conformed hardly to the thousandth part of them. They add, We have walked with a dark face or dress. There is here also a metaphor, for they meant that they had been humble and lowly before God. It is indeed no ordinary thing in God's service to lay aside all pride and vain confidence, and to walk humbly with him: but hypocrites, like apes, imitate what God requires and approves; and at the same time they say nothing of changing the heart. Fear and sorrow are required, according to what we have seen in the Prophet Micah; but hypocrites think that a dejected countenance is enough; and hence they often pretend sorrow, while they inwardly please and flatter themselves: and on this account we find in Isaiah, the fifty-eighth chapter, as well as in this place, that they bring a charge against God, that he did not regard them, when they walked with a sad countenance, when they macerated themselves with fastings: in short, when by various other performances they showed great holiness, they brought an accusation against God, because he disregarded all these things, or made not that account of them which they expected. Let us then remember, that the Jews were guilty of two errors; first, they presented to God an empty appearance for true humility, for they were no doubt swollen with false confidence though they pretended to be abject and low before God; secondly, they claimed for themselves more than what was just, for though there may have been some apparent modesty and submissiveness in them, yet they exceeded due limits; for we always swell with presumption, at least we are never thoroughly freed from it. They then falsely pretended, that they walked lowly and dejectedly before God. It follows -Malichi 3:15 15. And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. This verse is connected with the last, for the force of these words, "We have walked sorrowfully before God and have carefully kept his precepts," does not fully appear, except this clause be added -- that they saw in the meantime that the proud flourished and had their delights, as though they said, "We strive to deserve well of God by our services; he overlooks all our religious acts, and pours as it were all his bounty on our enemies, who are yet ungodly and profane." We now see how these verses are connected together, for God disappointed the Jews of the reward they thought due to them, and in the meantime bestowed on the impious and undeserving his kindness. To call any one blessed, as we have before seen, is to acknowledge that God's blessing is upon him, according to what God had promised "Behold, all nations shall call thee blessed." So a changed state of things is here set forth, for the Jews, when they were miserable, called others blessed; not that they willingly declared this, but envy forced them to complain of the cheerful and hamper state of the Gentiles, who were yet ungodly. And by the proud they meant all the despisers of God, a part being

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mentioned for the whole; and they were so called, because faith alone humbles us. Many unbelievers are indeed lauded for their humility, but no one becomes really humble without being first emptied of every conceit as to his own virtues. Some rise up against God, and rob him of what is his own, and then it is no wonder that they act insolently towards their neighbors, since they dare even to raise up their horns against God himself. And in many parts of Scripture the unbelieving are called proud, in order that we may know that we cannot be formed and habituated to humility until we submit to the yoke of God, so that he may turn us wherever he wishes, and until we cast aside every confidence in ourselves. As well as, they said; for gm, gam, is here repeated, and must be rendered "as well as," that is, "All who do iniquity as well as all who tempt God, are built up and are delivered. In the first place what is general is stated, and then what is particular, and yet the Prophet speaks of the same persons, for he first calls God's despisers iniquitous, and he afterwards says, that the same tempted God, which is more special. The sum of the whole is, -- that God's favor was conspicuous towards the despisers of the law, for they lived prosperously, and were also delivered, and found God their helper in adversity. The verb, to build, is taken in Hebrew in the sense of prospering, and is applied to many things. When therefore any one grows and increases in honors or in riches, when he accumulates wealth, or when he is raised as it were by degrees to a higher condition, he is said to be built up. It is also added that they were delivered, for it would not be enough to acquire much wealth, except aid from God comes in adversity, for no one, even the most fortunate, is exempt from every evil. Hence to building up the Prophet adds this second clause, -- that God delivered the wicked from all evils, as though he covered them under his shadow, and as though they were his clients. With regard to the second verb, when he says that the ungodly tempted God, it is, we know, the work of unbelief to contend with God. The Prophet used the same word shortly before, when he said, "Prove me in this:" but God then, after the manner of men, submitted to a trial; here, on the contrary, the Prophet condemns that insolence which very commonly prevails in the world, when men seek to confine God, and to impose on him a law, and to inquire into his judgements: it is in short as though they had a right to prescribe to him according to their own caprice, so that he should not do this or that, and which if he did, to call on him to plead his own cause. We now then perceive what it is to prove or tempt God. It follows -Malachi 3:16 16. Then they that feared the Lord spoke often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. In this verse the Prophet tells us that his doctrine had not been without fruit, for the faithful had been stimulated, so that they animated one another, and thus restored each other to a right course. They who explain the words -- that the faithful spoke, indefinitely, pervert the meaning of the Prophet, and they also suppress the particle 'z, az, then. The very subject proves that a certain time is denoted, as though the Prophet had said, that before he addressed the people and vehemently reproved their vices, there was much indifference among them, but that at length the faithful were awakened. We are hence taught that we are by nature slothful and tardy, until God as it were plucks our ears; there is therefore need of warnings and stimulants. But let us also learn to attend to what is taught, lest it should become frigid to us. We ought at the same time to observe, that all were not moved by the Prophet's exhortations to repent, but those who feared God: the greater part no doubt securely went on in their vices, and even openly derided the Prophet's teaching. As then the truth profited only those who feared God, let us not wonder that it is despised at this day by the people in general; for it is given but to a few to obey God's word; and the conversion of the heart is the peculiar gift of the Holy Spirit. There is therefore no reason for pious teachers to despond, when they do not see their doctrine receive everywhere and by all, of when they see that but a few make any progress in it; but let them be content, when the Lord blesses their labor and renders it profitable and fruitful to some, however small their number may be. But the Prophet not only says that individuals were Touched with repentance, but also that they spoke among themselves; by which he intimates, that our efforts ought to be extended to our brethren: and it is an evidence of true repentance, when each one endeavors as much as he can to unite to himself as many friends as possible, so that they may with one consent return to the way from which they had departed, yea, that they may return to God whom they had forsaken. This then is what we are to understand by the words spoken mutually by God's servants, which the Prophet does not express. He says that Jehovah attended and heard, and that a book of remembrance was written before him. He proves here that the faithful had not in vain repented, for God became a witness and a spectator: and this par is especially worthy of being noticed; for we lose not our labor when we turn to God, because he will receive us as it were with open arms. Our Prophet wished especially to show, that God attended; and hence he uses three forms of speaking. One word would have been enough, but he adds two more; and this is particularly emphatical, that there was a book of remembrance written. His purpose then was by this multiplicity of words to give greater encouragement to the faithful, that they might be convinced that their reward would be certain as soon as they devoted themselves to God, for God would not be blind to their piety. The Prophet at the same time seems to point it out as somethin miraculous, that there were found then among the people any who were yet capable of being healed, since so much wickedness had prevailed among the people, nay, had become hardened, as we have seen, to an extreme obstinacy; for there was nothing sound or upright either among the priests or the common people. As then they had long indulged with loose reins in all kinds of wickedness, it was incredible, that any could be converted, or that any piety and fear of God could be found remaining among them. This then is the reason why the Prophet says, that God attended and heard, and that a book was written; he speaks as though of a thing unusual, which could not but appear as a miracle in state of things so confused and almost past hope. The design of the whole is to show, that the faithful ought not to doubt, but that their repentance is ever regarded by God, and especially when the utmost despair lays hold on their minds; for it often distresses the godly, when they see no remedy to be hoped for; then they think that their repentance will be useless: hence it is that the Prophet dwells so much on this point, in order that they might feel assured, that though no hope appeared, yet repentance availed for their salvation before God; and for this reason he adds, that this book was written for those who feared God. With regard to the participle chsvym, cheshebim, the verb chsv, chesheb, means to reckon or to count, and also to think; and so some render it here, "Who think of his name." And doubtless this is a rare virtue; for we see that forgetfulness easily creeps over us, which extinguishes the fear of God, so that we take such a liberty, as though they who forget God can sin with impunity: and hence it is said often in the Psalms, that the fear of God is before the eyes of the godly. This seems frigid at the first view; but he who remembers God has made much progress in his religious course; and we also find by experience that the mere remembrance of God, when real, is a bridle to us sufficiently strong to restrain all our depraved lusts. But as the price of a thing is attained by reckoning, the other version is appropriate, -- that the faithful value or esteem the name of God. It follows Malachi 3:17 17. And they shall be mine, says the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spares his own son that serves him. He shows by the issue itself why a book of remembrance was written -- that God in due time would again undertake to defend and cherish his Church. Though then for a time many troubles were to be sustained by the godly, yet the Prophet shows that they did not in vain serve God; for facts would at length prove that their obedience has not been overlooked. But the two things which he mentions ought to be noticed; for a book of remembrance is first written before God, and then God executes what is written in the book. When therefore we seem to serve God in vain, let us know that the obedience we render to him will come to an account, and that he is a just Judge, though he may not immediately stretch forth his hand to us. In the first place then the Prophet testifies that God knows what is done by every one; and in the second place he adds that he will in his own time perform what he has decreed. So also in judgements, he preserves the same order in knowing and in executing. For when he said to Abraham that the cry of Sodom came up to heaven, (Genesis 18:20,) how great and how supine was the security of the city. How wantonly and how savagely they despised every authority to the very last moment! But God had long before ascended his tribunal, and had taken an account of their wickedness. So also in the case of the godly, though he seems to overlook their obedience, yet he has not his eyes closed, or his ears closed, for there is a book of memorial written before him. Hence he says, They shall be in the day I make. The verb is put by itself, but we may easily learn from the context that it refers to the restoration of the Church. In the day then in which I shall make, that is, complete what I have already said; for he had before promised to restore the Church. As then he speaks of a known thing, he says shortly, In the day I shall make, or complete my work, they shall be to me a peculiar treasure. This phrase confirms what I have already stated -- that God has his season and

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opportunity, in order that there may be no presumption in us to prescribe to him the time when he is to do this or that. In the day then when he shall gather his Church, itwill then appear that we are his peculiar treasure. Thus the Prophet in these words exhorts us to patience, lest it should be grievous to us to groan under our burden, and not to find God's help according to our wishes, and lest also it should be grievous to us to bear troubles in common with the whole Church. Were one or two of us subject to the cross, and doomed to sorrow and grief in this world, our condition might seem hard; but since the godly, from the first to the last, are made to be our associates in bearing the cross of Christ, and to be conformed to his example, there is no reason for any one of us to shun his lot; for we are not better than the holy patriarchs, apostles, and so many of the faithful whom God has exercised with the cross. Since then the common restoration of the Church is here set before us, let us know that a reason is here given for constancy and fortitude; for it would be disgraceful for us to faint, when we have so many leaders in this warfare, who by their examples stretch forth as it were their hands to us; for as Abraham, David, and other Patriarchs and Prophets, as well as Apostles, have suffered so many and so grievous troubles, ought not this fact to raise up our spirits? And if at any time our feet and our legs tremble, ought it not to be sufficient to strengthen us, that so many excellent chiefs and leaders invite us to persevere by their example? We then see that this has not been laid down for nothing, when I shall make, or complete my work. By the words peculiar treasure, God intimates that the lot of the godly will be different from that of the world; as though he had said, "Ye are now so mixed together, that they who serve me seem not to be peculiar any more than strangers; but they shall then be my peculiar treasure." This is to be taken, as I have already mentioned, for the outward appearance; for we know that we have been chosen by God, before the foundation of the world, for this end -- that we might be to him a peculiar treasure. But when we are afflicted in common with the wicked, or when we seem to be even rejected, and the ungodly, on the other hand, seem to have God propitious to them, then nothing seems less true than this promise. I therefore said that this ought to be referred to the outward appearance -- that the faithful are God's peculiar treasure, that they are valued by him, and that he shows to them peculiar love, as to his own inheritance. And this mode of speaking occurs in many parts of scripture; for God is often said to repudiate his people; the word separation, or divorce, is often mentioned; he is said to have destroyed his inheritance. Grievous is the trial, when God cherishes as it were in his bosom the ungodly, and we at the same time are exposed to every kind of miser; but we see what happened to the ancient Church: let us then arm ourselves for this contest, and be satisfied with the inward testimony of the Spirit, though outward things do not prosper. He adds, And I will spare them as a man spares, etc. He states here a promise which ought especially to be observed: it contains two clauses; the first is, that the Jews who remained alive would render obedience to God, by which they would prove themselves to be children indeed, and not in name only: and the second is, that God would forgive them, that is, that he would exercise pardon in receiving their services, which could not otherwise please him. And there is no doubt but that the Spirit of regeneration is included in the words, the son who serves him; not that the faithful addressed here were wholly destitute of the fear of God; but God promises an increase of grace, as though he had said, "I will gather to myself the people who faithfully and sincerely worship me." Though then he speaks not here of the beginning of a religious and holy life, it is yet the same as though he had said, that the faithful would be under his government, that they might denote themselves to his service. The second promise refers to another grace, -- that God in his mercy would approve of the obedience of the godly, though in itself unworthy to come to his presence. How necessary this indulgence is to us, they who are really and truly acquainted with the fear of God, fully know. The sophists daringly prattle about merits, and fill themselves and others with empty pride; but they who understand that no man can stand before God's tribunal, do not dream of any merits, nor do they believe that they can bring anything before God, by which they can conciliate his favor. Hence their only refuge is what the Prophet here teaches us, that God spares them. And it must be observed, that the Prophet does not speak simply of the remission of sins: our salvation, we know, consists of two things -- that God rules us by his Spirit, and forms us anew in his own image through the whole course of our life, -- and also that he buries our sins. But the Prophet refers here to the remission of sins, of which we have need as to our good works; for it is certain, that even when we devote ourselves with all possible effort and zeal to God's service there is yet something always wanting. Hence it is that no work, however right and perfect before men, deserves this distinction and honor before God. It is therefore necessary, even when we strive our utmost to serve God, to confess that without his forgiveness whatever we bring deserves rejection rather than his favor. Hence the Prophet says, that when God is reconciled to us, there is no reason to fear that he will reject us, because we are not perfect; for though our works be sprinkled with many spots, they will yet be acceptable to him, and though we labor under many defects, we shall yet be approved by him. How so? Because he will spare us: for a father is indulgent to his children, and though he may see a blemish in the body of his son, he will not yet cast him out of his house; nay, though he may have a son lame, or squint-eyed, or singular for any other defect, he will yet pity him, and will not cease to love him: so also is the case with respect to God, who, when he adopts us as his children, will forgive our sins. And as a father is pleased with every small attention when he sees his son submissive, and does not require from him what he requires from a servant; so God acts; he repudiates not our obedience, however defective it may be. We hence see the design and meaning of the Prophet, -- that he promises pardon from God to the faithful, after having been reconciled to him, because they serve God as children willingly, -- and that God also, though their works are unworthy of his favor, will yet count them as acceptable, even through pardon, and not on the ground of merit or worthiness. Prayer Grant, Almighty God, that as Satan strives to draw us away from every attention to true religion, when things in the world are in a state of disorder and confusion, -- O grant, that we may know that you care for us; and if we perceive not this by what we find in the world, may we rely on your word, and doubt not but that you ever watches over our safety; and being supported by this confidence, may we ever go on in the course of our calling: and as you have deigned to make us partakers of that evidence of your favor, by which we know that we are reconciled to you in your only-begotten Son; and being thus made his members, may we never hesitate cheerfully to offer to you our services, however defective they may he, since you have once promised to be a propitious Father to us, so as not rigidly to try what we offer to you, but so graciously to accept it, that we may know that not only our sins, which justly deserve condemnation, are forgiven and remitted to us, but that you also so bear with our infirmities and our defects in our imperfect works, that we shall at length receive the reward which you have promised, and which we cannot attain through our merits, but through the sanctification of your Spirit, and through the sprinkling of the blood of our Lord Jesus Christ. -- Amen. Lecture One Hundred and Eighty-first We saw in the last lecture that no works of the faithful please God, except through a gratuitous acceptance: it hence follows, that nothing can be ascribed to merits without derogating from the grace of Christ; for if the value of works depends on this, that God is our Father and is reconciled to us in Christ, nothing can be more absurd than to set up works, which ought to be subordinated to this paternal favor of God. We now see how these two things harmonize -- that reward is promised to works, and that works themselves deserve nothing before God; for though God can justly reject them, he yet regards them as acceptable, because he forgives all their defects. Thus have we brief stated the reason why our works are approved by God; they are not so on account of any worthiness, but through his favor alone; for there is no work which would not on account of its imperfection be displeasing to God, were he to require that it should be according to the rule of his law. Hence God departs from his own law and turns to mercy, that he may regard works as acceptable, which otherwise could not, being defective, stand before his presence. It now follows -Malachi 3:18 18. Then shall ye return, and discern between the righteous and the wicked, between him that serves God and him that serves him not. This verse at the first view seems to be addressed to the faithful; for there never has been a turning as to the reprobate: but as the word has a wide meaning, the passage may be suitably applied to the whole people, according to what we find in Zechariah, "They shall see him whom they have pierced;" for we have said that this might be understood both of the good and of the bad. So also the whole people might be viewed as addressed in these words. But when we more minutely examine all circumstances, it seems that Malachi more particularly addressed the ungodly, and checked again their furious blasphemies; for we find almost the same sentiment expressed here, as when he said, "The Lord whom ye expect shall come to his temple, and the angel of the covenant whom ye seek;" and at the same time he showed that the coming of Christ, which they said was advancing too slowly, would not be such as they desired or looked for. "Let not this delay," he says, "be grievous to you; for everything terrible which his majesty possesses will be turned on your heads; for he will come as an angry judge and an avenger: ye therefore in vain hope for any comfort or alleviation from his presence."

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So also he says in this place, Ye shall see this difference between the just and the unjust; that is, "Ye shall find that God does not sleep in heaven, when the ungodly grow wanton on the earth and abandon themselves to every kind of wickedness: experience then will at length teach you, that men shall not thus with impunity become insolent against God, but that all your wickedness must come to a reckoning." When therefore he says, that they would find the difference between the godly and the ungodly, he means that they would find by the punishments which God would inflict, that men are not permitted to indulge their own depraved desires, as though God slept in heaven, forgetful of his office. Their blasphemy was, "In vain is God worshipped; what is the benefit? for we have kept his charge, and yet the proud are more happy than we are." As then they accused God of such a connivance, as though he disregarded and cast away his own servants, and showed favor to the wicked, Malachi returns them an answer and says, "Ye shall see how much the good differ from the evil; God indeed spares the wicked, but he will at length rise to judgement, and come armed suddenly upon them, and then ye shall know that all the deeds of men are noticed by him, and that wickedness shall not go unpunished, though God for a time delays his vengeance. We now then perceive the Prophet's meaning -- that the ungodly who clamor against God, as though he made no account either of the just or of the unjust, shall find, even to their own loss, that he is one who punishes wickedness. As to the verb turn, I have already said that it has a wide meaning, and does not always mean repentance or the renovation of man: it may therefore be taken as signifying only a different state of things; as though he had said, "The dice shall be turned, and such will be your condition when God shall begin to execute his judgement, that he will then manifestly show that he has not forgotten his office, though he does not immediately hasten to execute his judgements." Ye shall return then and see. Yet if any one prefers to regard returning as the feeling of God's judgements, by which even the ungodly shall be touched, though without repentance, the view will not be unsuitable, and I am disposed to embrace it, that is, that the Lord will shake off the stupidity in which they were sunk, and will correct their madness, so that they will not dare to vomit forth so insolently their blasphemies, as they had been wont to do: Ye then shall return; that is, "I will make my judgement known to you, and ye shall not rush on headlong as wild beasts, for being taught by facts, ye shall learn the difference between the good and the bad." The just, and he who serves God, mean the same person. We hence learn that there is no justice where there is no obedience rendered to God. The first thing then in a good and an upright life, is to serve God; for it would be but of little benefit to be harmless towards men, when his right is denied: and we know that God is not rightly served but according to what his law prescribes. We must then always come to this, -- that men must obey God, if they desire to form their life aright. Now follows -Chapter 4 Malachi 4:1 1. For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, says the LORD of hosts, that it shall leave them neither root nor branch. He confirms the previous verse, for he denounces ruin on all the reprobate and the despisers of God; and he also confirms what I have mentioned, -- that he sets this threatening in opposition to the slanders which they commonly uttered against God, as though he had ceased to discharge his office as a Judge. Though indeed he speaks in the third person, yet he is not deficient in force when he says, Behold, come shall the day, which shall consume all the ungodly, as a burning oven the stubble. The comparison is very common which the Prophet uses, when he says, that the ungodly shall be like stubble: I trill not therefore quote passages which must be well known, and they are so many that there is no need to adduce here either two or three of them. The vengeance of God is also often compared to fire and to a flame; and we know how fierce and how dreadful an element is fire, when it lays hold on wood or some other dry material. Hence according to the common usage of Scripture, the Prophet says, that the day of the Lord would be like an oven, and that the ungodly would be like stubble. The demonstrative particle, Behold, shows certainty, Behold, I come. The present time is put here for the future, a common thing in Hebrew. But the Prophet called the attention of the Jews as it were to what was present, that his prophecy might not appear doubtful, and that they might understand that God's vengeance was not far distant, but already suspended over their heads. There is however a question as to the day which he points out. The greater part think that the Prophet speaks of the last coming of Christ, which seems not to me probably. It is indeed true that these and similar expressions, which everywhere occur in Scripture, have not their full accomplishment in this world; but God so suspends his judgements, as yet never to withhold from giving evidences of them that the godly may have some props to their faith: for if God gave no specimen or proof of his providence, it would immediately occur to our minds, that there is to be no judgement; but he sets before us some examples, that we may learn that he will some time be the judge of the world. It seems then to me more probable, that the Prophet speaks here of the renovation of the Church: for the wrath of God was then at length more kindled against the Jews, when they had alienated themselves from Christ; for their last hope and their last remedy in their evils was the aid of the Redeemer, and it was for the rejection of his favor that the Jews had to feel the dreadful punishment of their ingratitude. No sin could have been more atrocious than to have rejected the offered favor, in which their happiness and that of the whole world consisted. When the Prophet then says, that the day would come, be refers I think to the first coming of Christ; for the Jews made a confident boast of the coming of a Redeemer, and he gives them this answer -- that the day of the Lord would come, such as they did not imagine, but a day which would wholly consume them, according to a quotation we have made from another Prophet, "What will be the day of the Lord to you? That day will not be light, but darkness, a thick darkness and not brightness." (Amos 5:18.) The day of the Lord will be an unhappy event to you, as though one escaped from the jaws of a lion, and fell at home on a serpent. So in this place he says that the day would come, which would consume them like an oven. He says that all the proud and the workers of iniquity would be like stubble. He repeats their words, but somewhat ironically; for when they had said before that the proud were happy, they regarded themselves as being far from being such characters. Isaiah also in like manner condemned hypocrites, because they exposed to contempt their own brethren; for the worshippers of God were at that time in great reproach among the Jews; yea, hypocrites disdainfully treated the godly and the upright, as though they were the dregs and filth of the people. So also they said, "Behold, we are constrained, not without great sorrow, to look on the happiness of the ungodly; for the proud and the despisers of God enjoy prosperity, they live in pleasures." The Prophet now answers them ironically and says, "Ye shall see the difference which ye so much wish; for God will consume the proud and the ungodly." He says this of them; but it is, as I have stated, as though he had said, "When your mask is taken away, Ye shall see where impiety is, that it is even in you; and therefore ye shall suffer the punishment which you have deserved." This is the return which he had before mentioned: for though the ungodly do not seriously and sincerely return to God, yet they are forced, willing or unwilling, to acknowledge their impiety when God constrains them. Hence after they had been constrained to examine their own life, God visited them with the punishment they most justly deserved, though judgement had been invoked by themselves. He now adds, And it will leave neither root nor branch. He means here that their ruin would be complete, as though he had said, that no residue of them would be found. As he had made them like stubble, so he mentions root and stalk; for branch is improper here, as he speaks of stubble, and branches belong to trees. The meaning, however, is not obscure, which is -- that such would be the consumption that nothing would remain. This, indeed, properly belongs to the last judgement; but, as I have said, this is no reason why God should not set before our eyes some evidences of that vengeance which awaits the ungodly, by which our faith may be more and more confirmed daily. With regard to God's name, which is mentioned twice, he reminds us that God does not execute his judgements in an even or a continued course, but that he has a fixed time, now for forbearance, then for vengeance, as it seems good to him. Whenever then the day of the Lord is mentioned in Scripture, let us know that God is bound by no laws, that he should hasten his work according to our hasty wishes; but the specific time is in his own power, and at his own will. On this subject I lightly touch only, because I have explained it more fully elsewhere. It follows -Malachi 4:2 2. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. The Prophet now turns his discourse to the godly; and hence it appears more clearly that he has been hitherto threatening those gross hypocrites who arrogated sanctity to themselves alone, while yet they were continuing to provoke God's wrath; for he evidently addresses some different from those previously spoken of, when he says, Arise to you, etc.; he separates those who feared God, or the true servants of God, from that multitude with whom he has been hitherto contending. Arise, then, to you who fear my name, etc There is to be noticed here a contrast; for the body of the people were infected as it were with a general contagion, but God had preserved a few uncontaminated. As then he had been hitherto contending with the greatest part of the people, so he now gathers as it were apart the chosen few, and promises to them Christ as the author of salvation. For the godly, we know, trembled at threatenings, and would have almost fainted, had not God mitigated them. Whenever he denounced vengeance on sinners, the greater

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part either mocked, or became angry, at least were not duly impressed. Thus it happens that while God is thundering, the ungodly go on securely in their sinful courses; but the godly tremble at a word, and would be altogether cast down, were not God to apply a remedy. Hence our Prophet softens the severity of the threatening which we have observed; as though he had said, that he had not announced the coming of Christ as terrible for the purpose of filling pious souls with fear, (for it was not spoken to them,) but only of terrifying the ungodly. The sum of the whole is briefly this -- "Hearken ye," he says, "who fear God; for I have a different word for you, and that is, that the Sun of righteousness shall arise, which will bring healing in its wings. Let those despisers of God then perish, who, though they carry on war with him, yet seek to have him as it were bound to them; but raise ye up your heads, and patiently look for that day, and with the hope of it calmly bear your troubles." We now understand the import of this verse. There is indeed no doubt but that Malachi calls Christ the Sun of righteousness; and a most suitable term it is, when we consider how the condition of the fathers differed from ours. God has always given light to his Church, but Christ brought the full light, according to what Isaiah teaches us, "On thee shall Jehovah arise, and the glory of God shall be seen in thee." (Isaiah 60:1.) This can be applied to none but to Christ. Again he says, "Behold darkness shall cover the earth," etc.; "shine on thee shall Jehovah;" and farther "There shall be now no sun by day nor moon by night; but God alone shall give thee light." (Isaiah 60:19. All these words show that Sun is a name appropriate to Christ; for God the Father has given a much clearer light in the person of Christ than formerly by the law, and by all the appendages of the law. And for this reason also is Christ called the light of the world; not that the fathers wandered as the blind in darkness, but that they were content with the dawn only, or with the moon and stars. We indeed know ho obscure was the doctrine of the law, so that it may truly be said to be shadowy. When therefore the heavens became at length opened and clear by means of the gospel, it was through the rising of the Sun, which brought the full day; and hence it is the peculiar office of Christ to illuminate. And on this account it is said in the first chapter of John, that he was from the beginning the true light, which illuminates every man that cometh into the world, and yet that it was a light shining in darkness; for some sparks of reason continue in men, however blinded they are become through the fall of Adam and the corruption of nature. But Christ is peculiarly called light with regard to the faithful, whom he delivers from the blindness in which all are involved by nature, and whom he undertakes to guide by his Spirit. The meaning then of the word sun, when metaphorically applied to Christ, is this, -- that he is called a sun, because without him we cannot but wander and go astray, but that by his guidance we shall keep in the right way; and hence he says, "He who follows me walks not in darkness." (John 8:12.) But we must observe that this is not to be confined to the person of Christ, but extended to the gospel. Hence Paul says, "Awake you who sleep, and rise from darkness, and Christ shall illuminate you." (Ephesians 5:14). Christ then daily illuminates us by his doctrine and his Spirit; and though we see him not with our eyes, yet we find by experience that he is a sun. He is called the sun of righteousness, either because of his perfect rectitude, in whom there is nothing defective, or because the righteousness of God is conspicuous in him: and yet, that we may know the light, derived from him, which proceeds from him to us and irradiates us, we are not to regard the transient concerns of this life, but what belongs to the spiritual life. The first thing is, that Christ performs towards us the office of a sun, not to guide our feet and hands as to what is earthly, but that he brings light to us, to show the way to heaven, and that by its means we may come to the enjoyment of a blessed and eternal life. We must secondly observe, that this spiritual light cannot be separated from righteousness; for how does Christ become our sun? It is by regenerating us by his Spirit into righteousness, by delivering us from the pollutions of the world, by renewing us after the image of God. We now then see the import of the word righteousness. He adds, And healing in its wings. He gives the name of wings to the rays of the sun; and this comparison has much beauty, for it is taken from nature, and most fitly applied to Christ. There is nothing, we know, more cheering and healing than the rays of the sun; for ill-savor would soon overwhelm us, even within a day, were not the sun to purge the earth from its dregs; and without the sun there would be no respiration. We also feel a sort of relief at the rising of the sun; for the night is a kind of burden. When the sun sets, we feel as it were a heaviness in all our members; and the sick are exhilarated in the morning and experience a change from the influence of the sun; for it brings to us healing in its wing. But the Prophet has expressed what is still more, -- that a clear sun in a serene sky brings healing; for there is an implied opposition between a cloudy or stormy time and a clear and bright season. During time of serenity we are far more cheerful, whether we be in health or in sickness; and there is no one who does not derive some cheerfulness from the serenity of the heavens: but when it is cloudy, even the most healthy feels some inconvenience. According to this view Malachi now says, that there would be healing in the wings of Christ, inasmuch as many evils were to be borne by the true servants of God; for if we consider the history of those times, it will appear that the condition of that people was most grievous. He now promises a change to them; for the restoration of the Church would bring them joy. See then in what way he meant there would be healing in the wings of Christ; for the darkness would be dissipated, and the heavens would be free from clouds, so as to exhilarate the minds of the godly. By calling the godly those who fear God, he adopts the common language of Scripture; for we have said that the chief part of righteousness and holiness consists in the true worship of God: but something new is here expressed; for this fear is what peculiarly belongs to true religion, so that men submit to God, though he is invisible, though he does not address them face to face, though he does not openly show his hand armed with scourges. When therefore men of their own accord reverence the glory of God, and acknowledge that the world is governed by him, and that they are under his authority, this is a real evidence of true religion: and this is what the Prophet means by name. Hence they who fear the name of God, desire not to draw him down from heaven, nor seek manifest signs of his presence, but suffer their faith to be thus tried, so that they adore and worship God, though they see him not face to face, but only through a mirror and that darkly, and also through the displays of his power, justice, and other attributes, which are evident before our eyes. Prayer Grant, Almighty God, that as you have appointed your only-begotten Son to be like a sun to us, we may not be blind, so as not to see his brightness; and that since he is pleased to guide us daily into the way of salvation, may we follow him and never be detained by any of the impediments of this world, so as not to pursue after that celestial life to which you invite us; and that as you have promised that he is to come and gather us into the eternal inheritance, may we not in the meantime grow wanton, but on the contrary watch with diligence and be ever attentively looking for him; and my we not reject the favor which you have been pleased to offer us in him, and thus grow torpid in our dregs, but on the contrary be stimulated to fear your none and truly to worship you, until we shall at length obtain the fruit of our faith and piety, when he shall appear again for our final redemption, even that sun which has already appeared to us, in order that we might not remain involved in darkness, but hold on our way in the midst of darkness, even the way which leads us to heaven. -- Amen. Lecture One Hundred and Eighty-second Malachi, after having said that the Sun of righteousness would arise on the Jews, now adds that it would be for their joy, for as sorrow lays hold on the faithful when they are without Christ, or when they think him far removed from them, so his favor is their chief happiness and real joy. Hence the angel when he made known to the shepherds that Christ was born, thus introduces his message, "Behold, I declare to you great joy." (Luke 2:10.) Now though the comparison might seem rather unnatural, yet it was not without reason that the Prophet said that the Jews would be like fattened calves, for the change of which he speaks was incredible; hence it was necessary that the subject should be stated in a very homely manner, that they might entertain hope. There is in the words going forth, an implied contrast, for anxiety had long held them as it were captives, but now they were to go forth and be at liberty, according to what takes place when things change for the better; we then openly declare our joy to one another, and we seek as it were a wide place for giving vent to our feelings. We now see why the Prophet says that the Jews would go forth: they had been before confined as it were within narrow limits, but God would now give them occasion for rejoicing, according to what Paul says, "Where the Spirit of the Lord is, there is liberty." (2 Corinthians 3:17). It follows -Malachi 4:3 3. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, says the LORD of hosts. When God promises redemption to his Church, he usually mentions what is of an opposite character, even the destruction and ruin of his enemies, and he does this on purpose lest envy should annoy or harass the faithful, while seeing the ungodly prosperous and happy. So also in this place Malachi says, that the ungodly would be trodden under foot by the faithful like the dust; and he says this lest the elect, while lying prostrate under the feet of their enemies and proudly trampled upon by them, should

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succumb under their troubles; but they were to look for what the Prophet declares here, for they were not only to be raised up by the hand of God, but were also to be superior to their enemies, and be enabled in their turn to suppress their pride: in short, he means that they were to be raised above all the height of the world. At the same time, God does not allow his children cruelly to seek vengeance, for he would have them to be endued with meekness, so as not to cease to do good to the wicked and to pray for them, though they may have been unjustly treated by them. But, as I have already said, he meant here to obviate an evil which is natural to us all, for we are apt to despond when our enemies exult over us, and rage against us. Lest then their temporary success and prosperity should deject our minds, God brings a remedy, and strengthens our patience by this consideration, -- that the state of things will shortly be changed, so that we shall triumph over the ungodly, who thought us to have been undone a hundred times; God will indeed visit them with extreme shame because they not only fatuitously boast of their unjust deeds, but also raise up their horns against him. Let us proceed; he says, In the day in which I make. He again restrains their desires, that they might not with too much haste look forward, but wait for the day prefixed by the Lord. We indeed know how great is the importunity of men as to their wishes, and how ardently they seek their accomplishment unless God checks them. Whenever then we speak of the destruction of our enemies, let us remember that we ought to regard the day of the Lord, in which he purposes to execute his judgement. Some, as I have said, give a different version, but the one. I have given is the most probable, and is also more generally approved. It now follows -Malachi 4:4 4. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. This passage has not been clearly and fully explained, because interpreters did not understand the design of Malachi nor consider the time. We know that before the coming of Christ there was a kind of silence on the part of God, for by not sending Prophets for a time, he designed to stimulate as it were the Jews, so that they might with greater ardor seek Christ. Our Prophet was amongst the very last. As then the Jews were without Prophets, they ought more diligently to have attended to the law, and to have taken a more careful heed to the doctrine of religion contained in it. This is the reason why he now bids them to remember the law of Moses; as though he had said, "Hereafter shall come the time when ye shall be without Prophets, but your remedy shall be the law; attend then carefully to it, and beware lest you should forget it." For men, as soon as God ceases to speak to them even for the shortest time, are carried away after their own inventions, and are ever inclined to vanity, as we abundantly find by experience. Hence Malachi, in order to keep the Jews from wandering, and from thus departing from the pure doctrine of the law, reminds them that they were faithfully and constantly to remember it until the Redeemer came. If it be asked why he mentions the law only, the answer is obvious, because that saying of Christ is true, that the law and the Prophets were until John. (Matthew 3:13.) It must yet be observed, that the prophetic office was not separated from the law, for all the prophecies which followed the law were as it were its appendages; so that they included nothing new, but were given that the people might be more fully retained in their obedience to the law. Hence as the Prophets were the interpreters of Moses, it is no wonder that their doctrine was subjected, or as they commonly say, subordinated to the law. The object of the Prophet was to make the Jews attentive to that doctrine which had been delivered to them from above by Moses and the Prophets, so as not to depart from it even in the least degree; as though he had said "God will not now send to you different teachers in succession; there is enough for your instruction in the law: there is no reason on this account that you should change anything in the discipline of the Church. Though God by ceasing to speak to you, may seem to let loose the reins, so as to allow every one to stray and wander in uncertaint after his own imaginations, it is yet not so; for the law is sufficient to guide us, provided we shake not off its yoke, nor through our ingratitude bury the light by which it directs us." He calls it the law of Moses, not because he was its author, but its minister, as also Paul calls the gospel "my gospel," because he was its minister and preacher. At the same time God claims to himself the whole authority, by adding that Moses was his savant: we hence conclude that he brought nothing of himself; for the word servant is not to be confined to his vocation only, but also to his fidelity in executing his office. God then honored Moses with this title, not so much for his own sake, as in order to give sanction to his law, that no one might think that it was a doctrine invented by man. He expresses the same thing still more clearly by saying, that he had committed the la to him on Horeb; for this clause clearly asserts that Moses had faithfully discharged his office of a servant; for he brought nothing but what had been committed to him from above, and he delivered it, as they say, from hand to hand. Many give this version, "To whom I committed, in the valley of Horeb, statutes and judgements;" but I approve of the other rendering -- that God makes himself here the author of the law, that all the godly might reverently receive it as coming from him. Horeb is Sinai; but they who describe these places say, that a part of the mountain towards the east is called Horeb, and that the other towards the west is called Sinai; but it is still the same mountain. By saying To all Israel, or to the whole of Israel, he confirms what have already said -- that he had committed to them the law: that the Jews might be the more touched, he expressly says, that the law was given to them, and that this was a singular privilege with which God had favored them, according to what is said in Psalm 147:20, "He has not done so to other nations, nor has he manifested to them his judgements." For the nations had not been laid under such obligations as the Jews, to whom God had given his law as a peculiar treasure to his own children. And that no one might claim an exemption, he says, to the whole of Israel; as though he had said, "Neither the learned nor the unlearned, neither the rulers nor the common people, can have any excuse, except they all with the greatest care attend to the law, yea, all from the least to the greatest." What follows may admit of two explanations: for chvqym, chukim, and msphtym, meshephethim, may be referred to the verb zkrv, zacaru, remember; but as he says Which I have committed, we may take statutes and judgements as explanatory. As to the subject itself, it signifies but little which view we may adopt. There is no doubt but that God by these terms commends his law for its benefits; as though he had said, "The law includes what the Jews ought rightly to observe, even statutes and judgements." We know that other terms are used in Scripture, such as phqvdym, pekudim, precepts; mtsvtym, metsutim, commandments; and dvtym, odutim, testimonies; but here the Prophet is content brief to remind the Jews that their ingratitude would be less excusable if they departed from the law of God, for this would be openly to reject statutes and judgements; and this is what I have stated, that they were here taught by the Prophet that the doctrine of the law is profitable, in order that they might attend to it more willingly. It followsMalachi 4:5 5. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: The Prophet continues the same subject; for having testified to the Jews, that though God would for a time suspend the course of prophetic teaching, they yet had in the law what was sufficient for salvation, he now promises the renovation of the Church; as though he had said, "The Lord will again unexpectedly utter his voice after a long silence." Isaiah speaks on the same subject, prophesying of the return of the people, when he says, "Comfort ye, comfort my people, will our God say." (Isaiah 40:11) There is an emphatic import in the use of the future tense. So also in this passage, the Prophet declares that prophetic teaching would be again renewed, that when God showed mercy to his people, he would open his mouth, and show that he had been silent, not because he intended to forsake his people, but as we have said, for another end. At the same time he shows that the time would come, when his purpose was to confirm and seal all the prophecies by his only-begotten Son. This passage has fascinated the Jews so as to think that men rise again; and their resurrection is, -- that the souls of men pass into various bodies three or four times. There is indeed such a delirious notion as this held by that nation! We hence see how great is the sottishness of men, when they become alienated from Christ, who is the light of the world and the Sun of Righteousness, as we have lately seen. There is no need to disprove an error so palpable. But Christ himself took away all doubt on this point, when he said, that John the Baptist was the Elijah, who had been promised; (Matthew 11:10:) and the thing itself proves this, had not Christ spoken on the subject. And why John the Baptist is called Elijah, I shall explain in a few words. What some say of zeal, I shall say nothing of; and many have sought other likenesses, whom I shall neither follow nor blame. But this likeness seems to me the most suitable of all, -- that God intended to raise up John the Baptist for the purpose of restoring his worship, as formerly he had raised up Elijah: for at the time of Elijah, we know, that not only the truth was corrupted and the worship of God vitiated, but that also all religion was almost extinct, so that nothing pure and sound remained. At the coming of Christ, though the Jews did not worship idols, but retained some outward form of religion, yet the whole of their religion was spurious, so that that time may truly be compared, on account of its multiplied pollutions, to the age of Elijah. John then was a true successor of Elijah, nor were any of the Prophets so much like John as Elijah: hence justly might his name be transferred to him. But someone may object and say, that he is here called a prophet, while he yet denied that he was a prophet: to this the answer is obvious, -- that John renounced the title of a prophet, that he might not hinder the progress of Christ's teaching: hence he means not in those words that he ran presumptuously without a call, but that he was content to be counted the herald of Christ, so that his teaching might not prevent Christ from being heard alone. Yet Christ declares that he was a prophet, and more than a prophet, and that because his ministry was more excellent than that of a prophet.

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He says, Before shall come the day, great and terrible. The Prophet seems not here to speak very suitably of Christ's coming; but he now addresses the whole people; and as there were many slothful and tardy, who even despised the favor of God, and others insolent and profane, he speaks not so kindly, but mixes these threatenings. We hence perceive why the Prophet describes the coming of Christ as terrible; he does this, not because Christ was to come to terrify men, but on the contrary, according to what Isaiah says, "The smoking flax he will not extinguish, the shaken reed he will no break; not heard will his voice be in the streets, nor will he raise a clamor." (Isaiah 42:3.) Though then Christ calmly presents himself, as we have before observed, and as soon as he appears to us, he brings an abundant reason for joy; yet the perverseness of that people was such as to constrain the Prophet to use a severe language, according to the manner in which God deals daily with us; when he sees that we have a tasteless palate, he gives us some bitter medicine, so that we may have some relish for his favor. Whenever then we meet with any thing in Scripture tending to fill us with terror, let us remember that such thing is announced, because we are either deaf or slothful, or even rebellious, when God kindly invites us to himself. It follows Malachi 4:6 6. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. This verse may be viewed as containing a simple promise; but I prefer to regard it as including what is between an exhortation and a promise. The first thing is, that God reminds the Jews for what purpose he would send John, even to turn the hearts of men and to restore them to a holy unity of faith. It must therefore be noticed, that not only the Redeemer would come, but that after some intermission, as it has been said, had taken place, the doctrine of salvation would again have its own course, and would be commenced by John. Yet the Prophet seems here to concede to men more than what is right, for the turning of the heart is God's peculiar work, and still more, it is more peculiarly his than his other works; and if no one can change a hair on the head of his brother, how can he renew his heart, so as to make him a new man? It is at the same time of more consequence to be regenerated than to be created and to be made only the inhabitants of this world. John then seems to be here too highly extolled, when the turning of the heart is ascribed to him. The solution of this difficulty may be easily given: when God thus speaks highly of his ministers, the power of his Spirit is not excluded; and he shows how great is the power of truth when he works through it by the secret influence of his Spirit. God sometimes connects himself with his servants, and sometimes separates himself from them: when he connects himself with them, he transfers to them what never ceases to dwell in him; for he never resigns to them his own office, but makes them partakers of it only. And this is the import of such expressions as these, "Whose sins ye remit, they are remitted: whatsoever ye shall bind on earth, shall be bound in heaven," (John 20:23) or when Paul says, that he had begotten the Corinthians, (1 Corinthians 2:15,) he did not claim for himself what he knew only belonged to God, but rather extolled the favor of God as manifested in his ministry, according to what he declares in another place, "Not I, but the grace of God which was with me." (1 Corinthians 15:10.) But when God separates himself from his ministers, nothing remains in them: "He who plants is nothing," says Paul in another place, "And he who waters is nothing, but God who gives the increase." (1 Corinthians 3:7.) When then is it that teachers are co-workers with God? Even when God, ruling them by his Spirit, at the same time blesses their labor, so that it brings forth its fruit. We now then see that this mode of speaking derogates nothing from God, that is, when the minister is said to turn the hearts of men; for as he implants nothing by his own influence, so God supplies what is necessary that he may fulfill his office. By saying that he would turn the hearts of fathers to sons and of sons to fathers, he points out not a simple union or consent, for men often unite together, and yet God reprobates and hates their union; but the Prophet here has in view the origin of the people, even Abraham and other holy patriarchs. Had he spoken of the Egyptians or the Assyrians, or some other nations, this turning would not have been so wonderful; but when he speaks of the holy and chosen race, it is no wonder that he mentions it as an instance of the ineffable kindness of God, that they were all to be gathered and restored from discord to unity, so as to become united in one faith. Since their mutual consent is the subject, we must come to the fountain; for Malachi takes it for granted, that there was formerly true religion in that people, that the true worship of God prevailed among them, and that they were bound together by a sacred bond; but since in course of time various notions rose among them, yea, monstrous dotages, since sincerity had become wholly corrupted, he now recalls them to their first condition, so that sons might unite in sentiment with their fathers, and fathers also with their sons, and become one in that faith which had been delivered in the law. Were any to object and say, that it was not reasonable that fathers should join themselves to their apostate sons, for this would be to approve of their defection, I answer, that there have been some converted young men who have shown the right way to their fathers, and have carried light before them. We indeed know that old men, as their are morose, not only reject what they hear from the young, but are rendered more obstinate, because they are ashamed to learn. Such a dispute the Prophet bids to be dismissed, so that all might in their heart think only the same thing in the Lord. Lest I come and smite the land with a curse. Here again the Prophet threatens the Jews, and indeed vehemently. He was constrained, as we have said, by necessity, for the torpor of that people was very great, and many of them were hardened in their perverseness. This is the reason why God now declares, that the Jews would not escape unpunished for despising the coming of Christ. And we are at the same time reminded how abominable in the sight of God is the ingratitude of not receiving his Son whom he sends to us. If we wish to derive benefit from what the Prophet teaches us, we ought especially to welcome Christ, while he so kindly calls us, yea, allures us to himself. But if the sloth of our flesh keeps us back, let even this threatening stimulate us; and as we learn that the sin of not embracing Christ when he offers himself to us, shall not go unpunished, let us struggle against our tardiness. At all events, let us take heed to kiss the Son, as in Psalm 2:12, we are exhorted to do. Prayer Grant, Almighty God, that as nothing is omitted by you to help us onward in the course of our faith, and as our sloth is such that we hardly advance one step though stimulated by you, -- O grant, that we may strive to profit more by the various helps which you have provided for us, so that the Law, the Prophets, the voice of John the Baptist, and especially the doctrine of your only-begotten Son, may more fully awaken us, that we may not only hasten to him, but also proceed constantly in our course, and persevere in it until we shall at length obtain the victory and the crown of our calling, as you have promised an eternal inherence in heaven to all who faint not but wait for the coming of the great Redeemer. -- Amen. The End of all the Lectures of John Calvin on the Minor Prophets

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