I have also spoken by the prophets.
The responsibility of having the revealed Word of God
This is a further declaration of God’s goodness to this people, and an upbraiding of them for their wickedness, when they have had so many means.
1. It is God who speaks by the prophets. Though the prophets and the messengers of God are mean, yet so long as they speak to you in His name, the authority of what they say is above any. They may be under their auditors in many ways, but the message they bring is above them; though they are weak, the power of God goes along with what they speak, to make it good. The Word does little good till men come to apprehend this, that it is God who speaks by His messengers.
2. It is a great mercy to a people for God to reveal His mind to them by His prophets. What would all the world be but as a dungeon of darkness, were it not for the prophets and ministers of God?
3. God will take account of what becomes of the word, labour, and pains of His prophets. So He here upbraids Ephraim with them. God will take account of all the spirits that His ministers spend, of every drop of their sweat, and of all their watchings in the night; I sent My prophets, rising early. God will take account of all, and you shall know that there has been a prophet among you; the ministers shall be brought out to say and testify, “Lord, I was in such a place, and I revealed Thy mind thus unto them; they could not but be convinced, and yet still they continued in their wickedness.” (Jeremiah Burroughs.)
And used similitudes.
The figurative and literal in Scripture
There is a strong tendency of the mind to delight in figurative descriptions above literal statements. Unless all the powers of the mind are equally cultivated; unless there is a due balance of the faculties preserved in all mental operations, the imagination will certainly prevail; and there will be felt a reluctance to relinquish the splendid object of contemplation in which the imagination is interested, for what might be called a cold contemplation of truth in its literality. We never rise to the fountain-head of truth till we have seen it literally; till we have stripped it of all figurative dress, till we have seen it in its own soberness and its own simplicity, we have never seen it as it is; and figurative language is employed for the purpose of giving to the mind such an interest in the truth to be understood, as will lead to the literal contemplation of it. Many things operate in the production of figurative language. Such as the limited vocabulary of uncivilised and early nations. The state of things in Eastern countries, luxurious vegetation, etc. What are we to lay down as the principles on which we are to deal with figurative language? We have to inquire whether the language is employed in reference to a vision, or whether it is the mere result of prophetic inspiration. Figurative language in visions is not to be taken literally. A great number of predictions are delivered in figurative language. By a “similitude” we under stand something resembling what it is desired to describe. Orientals frequently selected things to be the signs of words, instead of words themselves. Parables, though often taken literally, are nothing more than similitudes. Parables are sometimes intended to illustrate simply one idea, and meaning should not be forced into the mere parts of a parable. A safe rule would be, always to take the language of Scripture literally, except when that would involve an absurdity. How often has the cause of God been traduced by its adversaries, how often burlesqued by the infidel, in consequence of the extravagant and figurative interpretations Of its own friends! The figurative interpretation, that is, taking figures for liberalities, began with a pagan school of philosophers, who, when converted, brought their mystical philosophy into their interpretation of Scripture. Unfortunately this method has come to be styled “spiritual” interpretation. Those who offer these interpretations to the people, and often bewilder their minds by them, interpret by no rule, and on no principle: just what they like they deem to be meant; just what they feel to be beautiful is accepted by them; just what they feel to be interesting is declared, to be true. (John Burnet.)
Everybody’s sermon
Among the rest of God s agencies for striking the attention and con science of the people, was the use of similitudes. The prophets were accustomed not only to preach, but to be themselves as signs and wonders to the people. God is every day preaching to us by similitudes. Providence is God’s sermon.
I. Begin with the early morning. This morning you awaked, and put on your garments. By a similitude God reminded you that you needed a garment for your soul. Taking meals. Going to business. Returning home in the evening, all are similitudes.
II. All the year round god doth preach to man by similitudes. Seed-time. Then the time of blade; of ear, of full corn in the ear. The migration of birds. The wind, heat, etc.
III. Every place to which you journey, every animal you see, every spot you visit, has a sermon for you. Journeying, the mountains, the sea, all have their lesson for us.
IV. Every man in his calling has a sermon preached to him. Illustrate from the farmer, the baker, the butcher, the brewer, the salesman, the writer, the doctor, the builder, the jeweller, etc. (C. H. Spurgeon.)
Despising God’s Word
God speaks after the manner of men. 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 exhorts them to repentance. It is an enhancing of sin when God says He has uselessly spent all His efforts to collect the dispersed Israel, through the labours of His prophets. (John Calvin.)
God’s method in teaching the great teachers of the world
God is the great Teacher of mankind. He teaches the best lessons in the best way and for the best purpose. God has always employed prophets in His great school for humanity. The text indicates His method of teaching them.
I. By visions. He gives to these men inner revelations, unfolds to them spiritual realities, opens their spiritual eyes, and bids them look. What wonderful visions Isaiah, Ezekiel, Daniel, Paul, and John had. These visions serve to show three things.
1. The distinguishing glory of the human mind.
2. The accessibility of the human mind to God.
3. The reality of spiritual things.
II. By similitude. He showed them the invisible by the visible, the spiritual by the sensuous. He gave them parables. There are good reasons for this mode of teaching spiritual truth.
1. It makes the spiritual more attractive.
2. It makes the material appear more Divine. (Homilist.)
“Take heed how you hear”
The Lord takes account of the manner of men’s preaching as well as the things they preach. Men may have their sins aggravated, not only for standing out against the Word, but against the Word so and so delivered. The main necessary truths of God are made known to all, but to some they are given in a more sweet and winning way, in a more convincing manner than to others. (Jeremiah Burroughs.)