Page:An Exposition of the Old and New Testament (1828) vol 4.djvu/60

54 in part. 3. They are lodged as a sacred deposit in the hands of the disciples, of the children of the prophets and the covenant, Acts iii. 25. This is the good thing which is committed to them, and which they are charged with the custody of, 2 Tim. i. 13, 14. Those that had prophets for their tutors, must still keep close to the written word.

II. The good use which we ought to make of this privilege. This we are taught,

1. By the prophet's own practice and resolutions, v. 17, 18. He embraced the law and the testimony, and he had the comfort of it, in the midst of the many discouragements he met with. Note, Those ministers can best recommend the word of God to others, that have themselves found the satisfaction of relying upon it. Observe,

(1.) The discouragements which the prophet laboured under; he specifies two; [1.] The frowns of God, not so much upon himself, but upon his people, whose interests lay very near his heart; "He hides his face from the house of Jacob, and seems, at present, to neglect, and lay them under the tokens of his displeasure." The prophet was himself employed in revealing God's wrath against them, and yet grieved thus for it, as one that did not desire the woful day. If the house of Jacob forsake the God of Jacob, let it not be thought strange that he hides his face from them. [2.] The contempt and reproaches of men, not only upon himself, but upon his disciples, among whom the law and the testimony were sealed; I and the children which the Lord hath given me, are for signs and wonders; we are gazed at as monsters or outlandish people, pointed at as we go along the streets. Probably the prophetical names that were given his children were ridiculed and bantered by the profane scoffers of the town. I am as a wonder unto many, Ps. lxxi. 7. God's people are the world's wonder, (Zech. iii. 8.) for their singularity, and because they run not with them to the same excess of riot, 1 Pet iv. 4. The prophet was herein a type of Christ; for this is quoted (Heb. ii. 13.) to prove that believers are Christ's children; Behold, I and the children which God hath given me. Parents must look upon their children as God's gifts, his gracious gifts; Jacob did so, Gen. xxxiii. 5. Ministers must look upon their converts as their children, and be tender of them accordingly, (1 Thess. ii. 7.) and as the children which God has given them; for whatever good we are instrumental of to others, it is owing to the grace of God. Christ looks upon believers as his children, which the Father gave him; (John xvii. 6.) and both he and they are for signs and wonders, spoken against, (Luke ii. 34.) every where spoken against, Acts xxviii. 22.

(2.) The encouragement he took, in reference to these discouragements. [1.] He saw the hand of God in all that which was discouraging to him, and kept his eye upon that. Whatever trouble the house of Jacob is in, it comes from God's hiding his face; nay, whatever contempt is put upon him or his friends, it is from the Lord of hosts; he has bidden Shimei curse David, Job xix. 13—xxx. 11. [2.] He saw God dwelling in mount Zion, manifesting himself to his people, and ready to hear their prayers, and receive their homage. Though, for the present, he hide his face from the house of Jacob, yet they know where to find him, and recover the sight of him; he dwells in Mount Zion. [3.] He therefore resolved to wait upon the Lord, and to look for him; to attend his motions, even while he hid his face, and to expect with an humble assurance his returns in a way of mercy. Those that wait upon God by faith and prayer, may look for him with hope and joy. When we have not sensible comforts, we must still keep up our observance of God and obedience to him, and then wait awhile; at evening-time it shall be light.

2. By the counsel and advice which he gives to his disciples, among whom the law and the testimony were sealed, to whom were committed the lively oracles.

(1.) He supposes they would be tempted, in the day of their distress, to consult them that had familiar spirits, that dealt with the devil, asked his advice, and desired to be informed by him concerning things to come, that they might take their measures accordingly. Thus Saul, when he was in straits, made his application to the witch of Endor, (1 Sam. xxviii. 7, 15.) and Ahaziah to the God of Ekron, 2 Kings i. 2. These conjurors had fantastic gestures and tones; they peeped and muttered, they muffled their heads, that they could neither see nor be seen plainly, but peeped and were peeped at: or both the words here used may refer to their voice or manner of speaking; they delivered what they had to say with a low, hollow, broken sound, scarcely articulate; and sometimes in a puling or mournful tone, like a crane, or a swallow, or a dove, ch. xxxviii. 14. They spake not with that boldness and plainness which the prophets of the Lord spake with, but as those who desire to amuse people rather than to instruct them; yet there were those who were so wretchedly sottish as to seek to them, and to court others to do so, even the prophet's hearers, who knew better things, whom therefore the prophet warns not to say A confederacy with such. There were express laws against this wickedness, (Lev. xix. 31.—xx. 27.) and yet it was found in Israel, is found even in Christian nations; but let all that have any sense of religion show it, by startling at the thought of it; Get thee behind me, Satan. Dread the use of spells and charms, and consulting those that by hidden arts pretend to tell fortunes, cure diseases, or discover things lost; for this is a heinous crime, and, in effect, denies the God that is above.

(2.) He furnishes them with an answer to this temptation, puts words into their mouths: "If any go about to ensnare you, give them this reply; Should not a people seek to their God? What! for the living to the dead!" [1.] "Tell them it is a principle of religion, that a people ought to seek unto their God; now Jehovah is our God, and therefore to him we ought to seek, and to consult with him, and not with them that have familiar spirits. All people will thus walk in the name of their God, Mic. iv. 5. They that made the hosts of heaven their gods, sought unto them, Jer. viii. 2. Should not a people under guilt, and in trouble, seek to their God for pardon and peace? Should not a people in doubt, in want, and in danger, seek to their God for direction, supply, and protection? Since the Lord is our God, and we are his people, it is certainly our duty to seek him." [2.] "Tell them it is an instance of the greatest folly in the world, to seek for living men to dead idols." What can be more absurd than to seek to lifeless images for life and living comforts, or to expect that our friends that are dead, when we deify them and pray to them, should do that for us which our living friends cannot do? The dead know not any thing, nor is there with them any device or working, Eccl. ix. 5, 10. It is folly therefore for the living to make their court to them, with any expectation of relief from them. Necromancers consulted the dead, as the witch of Endor, and so proclaimed their own folly; we must live by the living, and not by the dead; what life or light can we look for from them that have no light or life themselves?

(3.) He directs them to consult with the oracles of God; if the prophets that were among them did not speak directly to every case, yet they had the