Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · minor prophets · Hosea · Chapter 13
CHAP. XIII.
WHen Ephraim spake, trembling, he enalted himselfe in Israel, but when he V. 1.offended in Baal, he dyed: Ephraim speaking an horrour invaded Israel, hee sinned in Baal and dyed, so the Vulg. Latine, expounded by Lyra, when Lyra.Jeroboam who was of Ephraim, spake about the worshipping of the golden Calves, which he had set up, Israel, that is, the Elders of Israel not daring to contest with him being King, had an horrour arising in their mindes. But afterward they feared not either for this great sinne or the greater of worshipping Baal, but fell to that also, and thus they dyed in 1 King. 16. 31.respect of the life of grace, whereunto we may adde, that they were in Gods decree declared by his Prophets (which was called before an hewing and slaying Hos. 6. 5.by the Prophets) no better then dead. But although the words may be strained to this reading, (for foreign signifieth either trembling or horrour, and the next words that, or he was taken up in Israel, and so it may goe, horrour it tooke up the men in Israel) yet take the words as more properly they may be expounded, and they must goe thus, he was lifted up in Israel, and according to Calvin, the meaning is, when Ephraim spake, he was of such might, that Calvin.his very speech caused terrour in the hearers, he was so high lifted up in Israel above other Tribes. For this was the blessing that Jacob blessed him with, when Joseph presented both his sons Manasseh and Ephraim to him, that hee should be most populous and so most potent, which came to passe accordingly, especially Jeroboam who was of Ephraim being made King, then he speaking, men trembled, the voice of a King in wrath being as the roaring of the lion. But Israel offending in Baal dyed, that is, falling to that foul idolatry of Zidon in Ahabs time, death insued in that Kingdome, for Ahab was slain by the Syrians at Ramoth-Gilead, and after that Syria prevailing, it grew a weak and contemptible Kingdome. Whereas it may be said, Israel sinned before this by the idolatry of the golden Calfe, and was weakened by intestine warres amongst themselves, one King being slain and by a faction another set up, and 2 King. 16.he being slain, another, he saith, that Baalism is mentioned and not the other, because a far greater sin, as whereby the gods of heathen Nations were worshipped. But this satisfieth not, seeing both Jeroboam and his house, and Baashah and his house were cut off for that first idolatry, as well as Ahab for the other. I conceive therefore, that it is best to render the whole thus, In the speaking of Jeroboam of Ephraim there was trembling, when he first provoked them to that foul sin, but he lifted it up in Israel, he set up that abominable idol notwithstanding, and in time Israel added thereunto without all fear another of Baal, but then was so attrite by forraign Nations, that thenceforth it became as a dead thing, and should by the Assyrians be as a stake quite slain.
And now they sin more and more, and have made them molten images. This is added V. 2.to aggravate their sins, it being meant, that besides the golden Calves they set up more images as they devised, and not onelyonly kissed the Calves, but sacrificed men to Molock, one stirring up another to the abominations, of which inhumane practice of sacrificing men, it is complained, Psal. 106. And to shew how grosse they were herein, he putteth together their sacrificing of a man, and kissing the Calf, as if a Calf were of so much more worth then a man, that whilest the one is adored, the other might be killed.
Therefore they shall be as the morning dew, that is soon past away, and not abide V. 3.a Kingdome any longer; to set forth which further, two other similitudes are added, of a cloud and chaffe before the winde. Vers. 4. Yet I am the Lord thy God, of which see before chapt. 12. 9. and it hath reference to vers. 1. 2.
According to their pasture so were they filled: In this and vers. 5. the Prophet V. 6.sheweth farther, how God had oblieged Israel to him besides his bringing them out of Egypt. He knew them in the dry and barren wildernesse, Lyra.and filled them there, as if they had been already in the most fruitfull Land of Canaan. Thus Lyra, but Gualter better, when they were in the Wildernesse, Gualter.I acknowledged them for my people in my providing so miraculously for them 40. yeares together, and when they were come into Canaan, they were filled as in a fruitfull pasture a Beast is fed and filled. But what followed? they lifted up themselves in pride against me, and as forgetting all this turned to other Gods.
I will be as a Lion unto them, of which see before ch. 5. 14. only it is here V. 7.further added, as a Leopard, and v. 8. as a Bear, shewing their divers wayes of destruction to come without any mercy with all cruelty by the Assyrians.
O Israel, thou hast destroyed thy selfe, but in me is thy help. v. 10. I will be thy King, where is any other that may save thee? that is, thy own sins have brought this horrible V. 9.destruction upon thee. And as men are destroyed temporally, for their sins, so eternally, neither can the perishing of any be imputed to God as the cause thereof. Every man sinneth when he is drawn away by his own concupiscence, and sin perfected, bringeth forth death. If we would hearken to God Jam. 1. 14.and cleave to him in faith and obedience, we should have help and be saved from misery here and hereafter.
Then having thus laid open the case of them that perish or that be saved, he reflecteth upon that which they had done of old, wherein lay the beginning of all their misery, viz. their importunate asking a King to be set over them, 1 Sam. 8.when as the Lord there said, he was their King, and by judges raised up from time to time saved them from their enemies. But they not being content with this, persisted in preferring their own desires of a King, that might fight forthem, as the Kings of other Nations, and save them. Therefore he bids them look about them and see if there were any in all their Cities that could save them, any Judge of their own desiring, which is meant in saying, and thy Judges of whom thou saidst, give me a King, for he that is King is Judge, all other Judges deriving their power from him, and acting it only under him, so that in asking a King, they are said to ask a King and Princes in the next words, who might be assistant to him in ruling the land and fighting against the enemy. Now saith he, in effect, ye have both him and them, see what they are able to doe for you when the Assyrians shall come, being brought by me, as Lions or Beares to tear you in pieces. Surely they shall be able to doe nothing, for although at their importunity I gave them a King, yet it was in wrath, and accordingly I will take him away, as followeth v. 11. where the preter tense I V. 11. Lyra. 2 King. 17. Gualter.took him away, is put for the future, for as Saul their first King was given them in displeasure, so Hosea their last was taken away in wrath by the Assyrian King. And in speaking thus he intimateth that their Kings were so far from saving them, as that they were corrupted and consequently destroyed by them, first by civill wars made through an ambitious desire of reigning, and lastly by Hosea his perfidy towards the King of Assyria, which brought him against Israel, and so they utterly perish.
The iniquity of Ephraim is bound up, his sin is hid: In saying thus, he alludeth to the manner of men, who when they will revenge wrongs done unto them, V. 12.for a time conceal them, but for a remembrance they write them down and put them in a book which they keep fast under lock and key; but when they see their time, they are revenged to the full. Or it may have reference to their justifying themselves, which was partly touched upon ch. 12. 8. so did they hide and bind up, as it were, the most abominable under a pretext of righteous dealing towards men, and piety towards God.
For they should not lye long in the place of the breaking forth of children, Vulg. he shall V. 13.not stand in the contrition of children, expounded by Lyra, when his children shall Lyra.be dashed in pieces by the Assyrians, there will be no standing for him any longer, but his ruine shall then come, and for this maketh v. 16. their infants shall be dasht in pieces and they shall be slainby the sword, Hebr. because the time will not stand in the breaking forth of children, and the plain meaning seemeth to be, all the verse being taken together, sorrows shall come upon him as upon a woman in travell, he is a foolish son, and this argueth his folly, that he knoweth not that when children are come to the birth, the time of their breaking forth will not stay; so when the sorrows threatned come upon Ephraim, a farre divers issue shall break forth, neither can it be stayed any longer, and that will be the destruction both of men and children, as v. 16. and this he like a fool knoweth not, neither will know by all the admonitions of the Prophets, to turn from his sins, that this may be prevented. Calvin rendring it, because he should Calvin.not in the time stand in the breach of children, saith, that the meaning is, his folly appeareth hereby, that he doth like a woman in travell of child-birth, that standeth and holdeth in her breath, whereby the coming forth of the child is hindered, and so both she and her child are indangered to perish. For in like manner Ephraim foolishly held in his breath as it were, not seeking to God by repentance and prayer in due time, and so perished without remedy.
I will ransome them from the power of the grave, I will redeem them from death: Here V. 14. Lyra.saith Lyra, after threatning of judgments followeth a prophesie of comfort by Christ to all the faithfull both of the Israelites and the Gentiles: so that as in the former part of the chapter mercies past were recorded, so here mercies to come. I, that is, the Messiah, by laying down mine own life and suffering death will ransome thee from death: for thus it is applyed, 1 Cor. 15. 54. comfort is hid from mine eyes, this is spoken by the faithfull soul, because whilst we live in this world, no man knoweth whether he be beloved or hated. But Eccl. 9.it is at the pleasure of our Lord Jesus to give to every one his portion, as is said in the next words, he shall divide amongst brethren, he shall bring a burning wind ofeending from the desert, &c. that is, as he shall save some, so he shall burn others in hell fire for ever, at what time he shall burn the heavens, &c. that is, all worldly Matth. 25.things, 2 Pet. 3. 10. thus Lyra: But others understand this, as spoken to shew what the Lord would have done for them, if their sins had not hindred it, reading the words, I would have ransomed them from the grave, &c. not denying yet, but that it is a ground of comfort against the terrours of death to the faithfull, in that they shall riseagain and live for ever, as it is applyed 1 Cor. 15. 54, 55. the proper meaning yet being, that as the power of God is able to do it, so he would have delivered them, although dead, as it were, and laid in the grave in mans account, neither would he ever have repented of thus extending his power to save them, if they had not so greatly provoked him, according to the next words added, repentance shall be hid from mine eyes.
And touching v. 15. though he be fruitfull amongst his brethren, an east wind shal V. 15.come, &c. that is, but now Ephraim being so full of sin, his being so fruitfull of people (as the word Ephraim signifieth, for in saying thus he alludes to that name) shall not profit him, for the Assyrian, as an east wind, that smiteth and withereth the fruits of the earth, shall come and drye up his spring, and spoil the treasure of all pleasant vessels. And in conclusion, after setting this forth by allegory, he breaks out and saith plainly, Samaria the chief City of the Kingdom of Israel being put for all the Kingdom, shall be destroyed, they shall be slain by the sword, and their children dashed in pieces, &c. thus Gualtèr, but Junius, if Israel would turn I will do thus, and he faith it is a most evident place for the Junius.resurrection to come.
And the next words he rendreth, Ephraim shall fructifie amongst his brethren, expounding these following of the East wind drying up their fountains, as spoken by way of concession, as if he had said, Be it so, that I deal thus by him, yet I can make him to reflourish again. Calvin differeth little from Gualter, Calvin.but that he will not have this taken as a ground of the resurrection of the dead to come, and he rendreth the next words indifferently, repentance, or consolation is hidden from mine eyes, for if it bee rendred consolation, saith he, it is all one, the meaning being, I cannot speake any comfort to Ephraim, although I would willingly doe it, or notwithstanding that which I have said, his sinnes are so great, that without repenting I will certainly bring upon him the judgement, and hee shall be fruitfull indeed, according to Jacobs propheticall Blessing, but all shall be destroyed againe as by a piercing strong East winde, and Samaria it selfe also in most cruell manner, no age or sexe being spared.
Of these Expositions I know not whether to preferre, but incline rather to that of Lyra, that this is a Prophesie of the benefit by our redemption through Christ, of rising againe to everlasting life. OnelyOnly whereas he expoundeth, consolation is hidde from mine eyes, as the voice of the faithfull living yet in this world, and their being ignorant of their future felicity, it cannot be so meant. For although by outward things a man cannot know whether he be beloved or hated, yet the faithfull know that they are the sonnes of God, and shall bee blessed with the beatificall vision of him, and knowledge is often put for saith. In saying then consolation 1 Joh. 3. 3.is hidde, he meaneth by the dead's lying long in the grave it doth not appear, that the faithfull shall afterwards come to this happinesse, we see nothing with our eyes, whereby to know it, or referre it to Christ, and the sense is, in my dying to redeeme from death all comfort was hid from mee.
For the next words, He shall divide, by ours rendred, he shall fructifie amongst his brethren: the Vulg. is best, for although foreign signifieth to fructifie, yet foreign the word here used doth not, but a wild Asse, which divideth it self from other Beasts, from whence a Verb coming may well signifie to divide, and it is foreign not amongst, but between brethren, at large, and not his brethren; therefore it may well be applyed to Christ set forth by foreign he, not Ephraim, Christ shall at the Resurrection divide betwixt brethren, some, that is, such as have done good, being received to life; others, that have done evill, adjudged to death: or because brethren commonly sets forth the faithfull, the sense may be, hee shall distribute the benefits of Redemption amongst them, that which followeth of the east wind being a returning again to his former theam of threatning Israel.
For the 16. verse which may not seem to agree with this Exposition, Hebr. it belongeth not to this, but to the beginning of the next Chapter, so likewise in Vulg. Lat. and therefore cohereth not with this, but the Prophet having done with his Prophesie of comfort by Christ to the faithfull, yet not being silent touching the wicked even at the end of the world, and their perishing by fire now chap. 14. 1. made by ours v. 16. returneth to threatning, against the kingdom of Israel again for their wickednesse.