Hosea 6 commentary

Those who have gone from God by consent, and in a body, drawing one another to sin, should, by consent and in a body, return to him, which will be for his glory, and their good. It will be of great use for support under afflictions, and to encourage our repentance, to keep up good thoughts of God, and of his purposes and designs concerning us. Deliverance out of trouble should be to them as life from the dead. God will revive them: the assurance of this should engage them to return to him. But this seems to have a further reference to the resurrection of Jesus Christ. Let us admire the wisdom and goodness of God, that when the prophet foretold the deliverance of the church out of her troubles, he should point out our salvation by Christ; and now these words are fulfilled in the resurrection of Christ, it confirms our faith, that this is He that should come and we are to look for no other. Here is a precious blessing promised; this is life eternal, to know God. The returns of the favour of God are secured to us as firmly as the return of the morning after a dark night. He shall come to us as the latter and former rain unto the earth, which refreshes it, and makes it fruitful. The grace of God in Christ is both the latter and the former rain; and by it the good work of our fruit-bearing is begun and carried on. And as the Redeemer was raised from the grave, so will He revive the hearts and hopes of all that trust in him. The feeblest glimpse of hope in his word, is a sure earnest of increasing light and comfort, which shall be attended with purifying, comforting grace that makes fruitful.

Sometimes Israel and Judah seemed disposed to repent under their sufferings, but their goodness vanished like the empty morning cloud, and the early dew, and they were as vile as ever. Therefore the Lord sent awful messages by the prophets. The word of God will be the death either of the sin or of the sinner. God desired mercy rather than sacrifice, and that knowledge of him which produces holy fear and love. This exposes the folly of those who trust in outward observances, to make up for their want of love to God and man. As Adam broke the covenant of God in paradise, so Israel had broken his national covenant, notwithstanding all the favours they received. Judah also was ripe for Divine judgments. May the Lord put his fear into our hearts, and set up his kingdom within us, and never leave us to ourselves, nor suffer us to be overcome by temptation.

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 thee is mercy, that thou mayest 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 every one, 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 any one 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.

2. Vivificabit nos post biduum, die tertio suscitabit nos, et vivemus in conspectu ejus (vel, coram facie ejus.)

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.’ John 11:39. — fj. 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

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.

3. Et cognoscemus et persequemur ad cognitionem Jehovae: sicut aurora dispositus est egressus ejus, et veniet tanquam pluvia nobis, tanquam pluvia serotina pluvia terrae. The last clause, word for word, is the following: — “And he shall come as a shower to us, as the crop-rain, irrigating the earth.”

The reference here seems to be only to “the crop-rain,” the rain which ripened the crop. The only difficulty is about the word rendered “irrigating.” Its leading idea is, to guide, direct, regulate: and doubtless what regulates and determines the produce of the earth is the rain. It may be rendered “regulating,” that is, the fruitfulness of the earth. There is no other construction that suits the place, without supposing something left out, as the preposition ל before “earth.” “Which watereth the earth,” is the version of Newcome. —Ed.

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 labour. 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? Thou seest that God is angry with thee; 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’) Isaiah 8:17. — fj. 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 any more; 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, “does thou not see that what thou sowest 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 מלקום, melakush, by which the corn was ripened. And it seems that the Prophet meant the vernal rain by the word גשם, 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 thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away.

4. Quid faciam tibi Ephraim? quid faciam tibi Jehudah? Nam bonitas vestra est quasi ros matutinus, quasi nebula mane transiens.

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.

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? Ye are wholly incurable, ye 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 labour; 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, Isaiah 1:5. — fj. 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 Isaiah 5:4. — fj. 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 thee, Ephraim? What shall I do to thee 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 חסד, 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, “Ye 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.

Lecture Seventeenth

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 goeth forth.

5. Propterea secui (vel, excidi) in Prophetis meis, occidi eos in verbis oris mei, et judicia tua There is no authority, as Horsley says, for “my,” instead of “thy judgments,” in our version; for there as no readings in the Hebrew MSS, which favors the change. The Bishop refers to Calvin, and expressly approves of his exposition of this passage. His own version is the following: —

“And the precepts given thee were as the onward-going light.” lux quae egreditur.

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 under stand 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 thy 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.

6. Quia misericordiam volo (vel, quia humanitas placet mihi) et non sacrificuim; et cognitio Dei (placet mihi, subaudiendum est) prae holocaustis.

7. But they like men have transgressed the covenant: there have they dealt treacherously against me.

7. Et ipsi tanquam homines ransgressi sunt pactum; “But they, like Adam, have transgressed the covenant.” — Newcome. So Horsley renders it, and also Grotius; but the Septuagint, Pagninus, and others, favor our version, and that of Calvin. —Ed. illic perfide egerunt in me (vel, Tanquam hominis pactum transgressi sunt, ut postea videbimus.)

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 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 Matthew 9:13. — fj. ‘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, Matthew 12:7. — fj. 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 חסד, 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 מ, mem, when he says, מעולות, meoulut, than burnt-offerings.” It then 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 any thing 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;

‘nay, 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 sets 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 שם, 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, Isaiah 58:3. — fj. ‘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 labour 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 אדם, 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 he says, ‘They as a man,’ etc. The words of the original are these, — והמה כאדם עברו ברית. The transposition as proposed above is wholly impossible; no such meaning can be made of the words. The translation preferred by Calvin is the only one that can be admitted. The word אדם is commonly taken for men or mankind: the literal rendering is, — “But they like men have transgressed the covenant.” —Ed. 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.

8. Galaad civitas operantium iniquitatem, astuta a sanguine (ad verbum ita est, vel,retenta a sanguine; alii vertunt, supplantata a sanguine; alii, inquinata a sanguine.)

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 any one 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 shone 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,” עקובה מדם, okube medam: עקב, okob, in Hebrew, means “to deceive,” and also, “to hold” or “retain.” עקב, okob, is the sole of the foot; hence עקב, 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 עקובה מדם, 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 עקב, 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.

9. Et sicut expectant latrones hominum, societas sacerdotum (vel, factio;) in via trucidant consensu, quia cogitationem (aut, scelus) perficiunt.

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 every thing 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 שכמה, shicame, is no doubt taken by the Prophet for “consent.” What is meant by שכם, shicam, is properly the “shoulder;” but it is metaphorically changed into the sense which I have mentioned; as it is in the Zephaniah 3 Zephaniah 3:9. — fj. ‘They shall serve the Lord שכם אחד, shicam ached, with one shoulder;’ that is, “with one consent.” So also in this place, the priests conspire together שכמה, 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 זמם, zamem signifies “to think,” as it has been already said: hence זמה, 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 an horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled.

10. In domo Israel vidi flagitium, illic scortatio Ephraim, pollutus est Israel.

11. Also, O Judah, he hath set an harvest for thee, when I returned the captivity of my people.

11. Etiam Jehudah posuit messem (vel, plantam) tibi, dum ego reduco captivitatem populi mei (vel, in reducendo me, ad verbum, captivitatem populi mei.)

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 fopperies, 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 thee That I may finish the chapter, I will briefly notice this verse. Interpreters render it thus, “Also Judah, thou hast set for thyself 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, “Thou hast set for thyself an harvest,” elicit this sense, “Thou also Judah, whom I have chosen for myself, hast set for thyself an harvest, that is, thou hast prepared a miserable harvest for thyself; for thou sowest ungodliness, whose fruit thou shalt hereafter gather:” but this is strained. Now since the word קציר, 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 thy Spirit, we may continue in purity of faith, and that what we have learnt concerning thee, that thou art a Spirit, may so profit us, that we may worship thee in spirit and with a sincere heart, and never turn aside after the corruptions of the world, nor think that we can deceive thee; 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 thee in Christ Jesus our Lord. Amen.

Chapter 7

Lecture Eighteenth

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 cometh in, and the troop of robbers spoileth without.

1. Dum medeor Israel, tunc retecta fuit iniquitas Ephraim et malitiae Samariae, quia gesserunt se mendaciter (vel, fallaciter; ad verbum, fecerunt fellaciam;) et fur ingressus est, spoliavit praedo foris.

CHAPTER 6

Ho 6:1-11. The Israelites' Exhortation to One Another to Seek the Lord.

At Ho 6:4 a new discourse, complaining of them, begins; for Ho 6:1-3 evidently belong to Ho 5:15, and form the happy termination of Israel's punishment: primarily, the return from Babylon; ultimately, the return from their present long dispersion. Ho 6:8 perhaps refers to the murder of Pekahiah; the discourse cannot be later than Pekah's reign, for it was under it that Gilead was carried into captivity (2Ki 15:29).

1. let us return--in order that God who has "returned to His place" may return to us (Ho 5:15).

torn, and ... heal--(De 32:39; Jr 30:17). They ascribe their punishment not to fortune, or man, but to God, and acknowledge that none (not the Assyrian, as they once vainly thought, Ho 5:13) but God can heal their wound. They are at the same time persuaded of the mercy of God, which persuasion is the starting-point of true repentance, and without which men would not seek, but hate and flee from God. Though our wound be severe, it is not past hope of recovery; there is room for grace, and a hope of pardon. He hath smitten us, but not so badly that He cannot heal us (Psa 130:4).

2. Primarily, in type, Israel's national revival, in a short period ("two or three" being used to denote a few days, Is 17:6; Lu 13:32, 33); antitypically the language is so framed as to refer in its full accuracy only to Messiah, the ideal Israel (Is 49:3; compare Mt 2:15, with Ho 11:1), raised on the third day (Joh 2:19; 1Co 15:4; compare Is 53:10). "He shall prolong His days." Compare the similar use of Israel's political resurrection as the type of the general resurrection of which "Christ is the first-fruits" (Is 26:19; Eze 37:1-14; Da 12:2).

live in his sight--enjoy His favour and the light of His countenance shining on us, as of old; in contrast to Ho 5:6, 15, "Withdrawn Himself from them."

3. know, if we follow on to know the Lord--The result of His recovered favor (Ho 6:2) will be onward growth in saving knowledge of God, as the result of perseverance in following after Him (Psa 63:8; Is 54:13). "Then" implies the consequence of the revival in Ho 6:2. The "if" is not so much conditional, as expressive of the means which God's grace will sanctify to the full enlightenment of Israel in the knowledge of Him. As want of "knowledge of God" has been the source of all evils (Ho 4:1; 5:4), so the knowledge of Him will bring with it all blessings; yea, it is "life" (Joh 17:3). This knowledge is practice, not mere theory (Jr 22:15, 16). Theology is life, not science; realities, not words. This onward progress is illustrated by the light of "morning" increasing more and more "unto the perfect day" (Pr 4:18).

prepared--"is sure," literally, "fixed," ordered in His everlasting purposes of love to His covenant-people. Compare "prepared of God" (Ge 41:32, Margin; Re 12:6). Jehovah shall surely come to the relief of His people after their dark night of calamity.

as the morning--(2Sa 23:4).

as the rain ... latter ... former--(Job 29:23; Joe 2:23). First, "the rain" generally is mentioned; then the two rains (De 11:14) which caused the fertility of Palestine, and the absence of which was accounted the greatest calamity: "the latter rain" which falls in the latter half of February, and during March and April, just before the harvest whence it takes its name, from a root meaning "to gather"; and "the former rain," literally, "the darting rain," from the middle of October to the middle of December. As the rain fertilizes the otherwise barren land, so God's favor will restore Israel long nationally lifeless.

4. what shall I do unto thee--to bring thee back to piety. What more could be done that I have not done, both in mercies and chastenings (Is 5:4)? At this verse a new discourse begins, resuming the threats (Ho 5:14). See opening remarks on this chapter.

goodness--godliness.

morning cloud--soon dispersed by the sun (Ho 13:3). There is a tacit contrast here to the promise of God's grace to Israel hereafter, in Ho 6:3. His going forth is "as the morning," shining more and more unto the perfect day; your goodness is "as a morning cloud," soon vanishing. His coming to His people is "as the (fertilizing) latter and former rains"; your coming to Him "as the early dew goeth away."

5. I hewed them by the prophets--that is, I announced by the prophets that they should be hewn asunder, like trees of the forest. God identifies His act with that of His prophets; the word being His instrument for executing His will (Jr 1:10; Eze 43:3).

by ... words of my mouth--(Is 11:4; Jr 23:29; He 4:12).

thy judgments--the judgments which I will inflict on thee, Ephraim and Judah (Ho 6:4). So "thy judgments," that is, those inflicted on thee (Zep 3:15).

are as the light, &c.--like the light, palpable to the eyes of all, as coming from God, the punisher of sin. Henderson translates, "lightning" (compare Margin, Job 37:3, 15).

6. mercy--put for piety in general, of which mercy or charity is a branch.

not sacrifice--that is, "rather than sacrifice." So "not" is merely comparative (Ex 16:8; Joe 2:13; Joh 6:27; 1Ti 2:14). As God Himself instituted sacrifices, it cannot mean that He desired them not absolutely, but that even in the Old Testament, He valued moral obedience as the only end for which positive ordinances, such as sacrifices, were instituted--as of more importance than a mere external ritual obedience (1Sa 15:22; Psa 50:8, 9; 51:16; Is 1:11, 12; Mi 6:6-8; Mt 9:13; 12:7).

knowledge of God--experimental and practical, not merely theoretical (Ho 6:3; Jr 22:16; 1Jo 2:3, 4). "Mercy" refers to the second table of the law, our duty to our fellow man; "the knowledge of God" to the first table, our duty to God, including inward spiritual worship. The second table is put first, not as superior in dignity, for it is secondary, but in the order of our understanding.

7. like men--the common sort of men (Psa 82:7). Not as Margin, "like Adam," Job 31:33. For the expression "covenant" is not found elsewhere applied to Adam's relation to God; though the thing seems implied (Ro 5:12-19). Israel "transgressed the covenant" of God as lightly as men break everyday compacts with their fellow men.

there--in the northern kingdom, Israel.

8. Gilead ... city--probably Ramoth-gilead, metropolis of the hilly region beyond Jordan, south of the Jabbok, known as "Gilead" (1Ki 4:13; compare Ge 31:21-25).

work iniquity--(Ho 12:11).

polluted with blood--"marked with blood-traces" [Maurer]. Referring to Gilead's complicity in the regicidal conspiracy of Pekah against Pekahiah (2Ki 15:25). See on Ho 6:1. Many homicides were there, for there were beyond Jordan more cities of refuge, in proportion to the extent of territory, than on this side of Jordan (Nu 35:14; De 4:41-43; Jos 20:8). Ramoth-gilead was one.

9. company--"association" or guild of priests.

murder by consent--literally, "with one shoulder" (compare Zep 3:9, Margin). The image is from oxen putting their shoulders together to pull the same yoke [Rivetus]. Maurer translates, "in the way towards Shechem." It was a city of refuge between Ebal and Gerizim; on Mount Ephraim (Jos 20:7; 21:21), long the civil capital of Ephraim, as Shiloh was the religious capital; now called Naploos; for a time the residence of Jeroboam (1Ki 12:25). The priests there became so corrupted that they waylaid and murdered persons fleeing to the asylum for refuge [Henderson]; the sanctity of the place enhanced the guilt of the priests who abused their priestly privileges, and the right of asylum to perpetrate murders themselves, or to screen those committed by others [Maurer].

commit lewdness--deliberate crime, presumptuous wickedness, from an Arabic root, "to form a deliberate purpose."

10. horrible thing--(Jr 5:30; 18:13; 23:14).

whoredom--idolatry.

11. an harvest--namely, of judgments (as in Jr 51:33; Joe 3:13; Re 14:15). Called a "harvest" because it is the fruit of the seed which Judah herself had sown (Ho 8:7; 10:12; Job 4:8; Pr 22:8). Judah, under Ahaz, lost a hundred twenty thousand "slain in one day (by Israel under Pekah), because they had forsaken the Lord God of their fathers."

when I returned the captivity of my people--when I, by Oded My prophet, caused two hundred thousand women, sons, and daughters, of Judah to be restored from captivity by Israel (2Ch 28:6-15). This prophecy was delivered under Pekah [Ludovicus De Dieu]. Maurer explains, When Israel shall have been exiled for its sins, and has been subsequently restored by Me, thou, Judah, also shalt be exiled for thine. But as Judah's punishment was not at the time when God restored Israel, Ludovicus De Dieu's explanation must be taken. Grotius translates, "When I shall have returned to make captive (that is, when I shall have again made captive) My people." The first captivity of Israel under Tiglath-pileser was followed by a second under Shalmaneser. Then came the siege of Jerusalem, and the capture of the fenced cities of Judah, by Sennacherib, the forerunner of other attacks, ending in Judah's captivity. But the Hebrew is elsewhere used of restoration, not renewed punishment (De 30:3; Psa 14:7).

Come, and let us return unto the Lord - When God had purposed to abandon them, and they found that he had returned to his place - to his temple, where alone he could be successfully sought; they, feeling their weakness, and the fickleness, weariness, and unfaithfulness of their idols and allies, now resolve to "return to the Lord;" and, referring to what he said, Hos 5:14 : "I will tear and go away;" they say, he "hath torn, but he will heal us;" their allies had torn, but they gave them no healing. While, therefore, they acknowledge the justice of God in their punishment, they depend on his well-known mercy and compassion for restoration to life and health.

After two days will he revive - Such is his power that in two or three days he can restore us. He can realize all our hopes, and give us the strongest token for good.

In the third day he will raise us up - In so short a time can he give us complete deliverance. These words are supposed to refer to the death and resurrection of our Lord; and it is thought that the apostle refers to them, 1Cor 15:4 : "Christ rose again the third day, according to the Scriptures;" and this is the only place in the Scriptures, i.e., of the Old Testament, where his resurrection on the third day seems to be hinted at. The original, יקמנו yekimenu, has been translated, he will raise him up. Then they who trusted in him could believe that they should be quickened together with him.

And we shall live in his sight - His resurrection being a proof of theirs.

Then shall we know - We shall have the fullest evidence that we have not believed in vain.

If we follow on to know the Lord - If we continue to be as much in earnest as we now are.

His going forth - The manifestation of his mercy to our souls is as certain as the rising of the sun at the appointed time.

And he shall come unto us as the rain - As surely as the early and the latter rain come. The first, to prepare the earth for the seed; this fell in autumn: the second, to prepare the full ear for the harvest; this fell in spring. Here is strong confidence; but not misplaced, however worthless the persons were. As surely as the sun, who is now set, is running his course to arise on us in the morning, and make a glorious day after a dreary night, so surely shall the Lord come again from his place, and the Sun of righteousness shall arise on our souls with healing in his wings. He is already on his way to save us.

O Ephraim, what shall I do unto thee? - This is the answer of the Lord to the above pious resolutions; sincere while they lasted, but frequently forgotten, because the people were fickle. Their goodness (for goodness it was while it endured) was like the morning cloud that fadeth away before the rising sun, or like the early dew which is speedily evaporated by heat. Ephraim and Judah had too much goodness in them to admit of their total rejection, and too much evil to admit of their being placed among the children. Speaking after the manner or men, the justice and mercy of Good seem puzzled how to act toward them. When justice was about to destroy them for their iniquity, it was prevented by their repentance and contrition: when mercy was about to pour upon them as penitents its choicest blessings, it was prevented by their fickleness and relapse! These things induce the just and merciful God to exclaim, "O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee?" The only thing that could be done in such a case was that which God did.

Therefore have I hewed them by the prophets - I have sent my prophets to testify against their fickleness. They have smitten them with the most solemn and awful threatenings; they have, as it were, slain them by the words of my mouth. But to what purpose?

Thy judgments are as the light that goeth forth - Instead of ומשפטיך אור יצא umispateycha or yetse, "and thy judgments a light that goeth forth," the versions in general have read ומשפטי כאור umishpati keor, "and my judgment is as the light." The final כ caph in the common reading has by mistake been taken from אור aur, and joined to משפטי mishpati; and thus turned it from the singular to the plural number, with the postfix כ cha. The proper reading is, most probably, "And my judgment is as the light going forth." It shall be both evident and swift; alluding both to the velocity and splendour of light.

I desired mercy, and not sacrifice - I taught them righteousness by my prophets; for I desired mercy. I was more willing to save than to destroy; and would rather see them full of penitent and holy resolutions, than behold them offering the best and most numerous victims upon my altar. See Mat 9:13.

But they like men (כאדם keadam, "like Adam") have transgressed the covenant - They have sinned against light and knowledge as he did. This is sense, the other is scarcely so. There was a striking similarity in the two cases. Adam, in Paradise, transgressed the commandment, and I cast him out: Israel, in possession of the promised land, transgressed my covenant, and I cast them out, and sent them into captivity.

Gilead is a city of them that work iniquity - In this place Jacob and Laban made their covenant, and set up a heap of stones, which was called Galeed, the heap of testimony; and most probably idolatry was set up here. Perhaps the very heap became the object of superstitious adoration.

As troops of robbers - What a sad picture is this of the state of the priesthood! The country of Gilead was infamous for its robberies and murders. The idolatrous priests there formed themselves into companies, and kept possession of the roads and passes; and if they found any person going to Jerusalem to worship the true God, they put him to death. The reason is given: -

For they commit lewdness - They are gross idolaters.

I have seen a horrible thing - That is, the idolatry that prevailed in Israel to such a degree that the whole land was defiled.

O Judah, he hath set a harvest for thee - Thou also hast transgressed; thy harvest will come; thou shalt be reaped down and sent into captivity. The sickle is already thrust in. That which thou hast sowed shalt thou reap. They who sow unto the flesh shall reap corruption.

When I returned the captivity of my people - Bp. Newcome translates, "Among those who lead away the captivity of my people." There is thy harvest; they who have led Israel into captivity shall lead thee also into the same. The Assyrians and Babylonians were the same kind of people; equally idolatrous, equally oppressive, equally cruel. From the common reading some suppose this to be a promise of return from captivity. It is true that Judah was gathered together again and brought back to their own land, but the majority of the Israelites did not return, and are not now to be found.

Come - The prophet here brings them in, exhorting one another. He hath torn - We now see his hand in all we suffer.

After two days - After some short time of suffering, God will shew us his favour, and revive our dead state. Revive us - Though we were as dead men, buried in our miseries, yet our merciful God will quicken us. Live - Flourish in peace, wealth, and joy; in righteousness and safety. In his sight - The eye of our God being upon us for good.

Know - What worship he requires. And the knowledge of God shall be to us a spring of all holy, righteous, sober conversation. Follow on - By a diligent attendance to the word, and works of God, we shall know experimentally, how holy, how good, how faithful God is. His going forth - Before his people; his gracious, faithful, holy, just, and wise providence, for his peoples good and comfort. As the morning - As sure, beautiful, grateful, and as clear as the morning; which dispels the darkness, and proclaims its own approach. As the rain - Which revives, makes it fruitful, beautifies it, and gives a new face to all.

What shall I do - What shall I do more to save you from ruin, and save my own honour, truth, and justice?

Therefore - Because I would do for you whatever might be done. Hewed them - I have severely, and unweariedly reproved, and threatened them. By thy words - As I did by word foretel, so I did effect in due time. Thy judgments - The punishments threatened, which fell upon this people, did so fully answer the prediction that every one might see them clear as the light, and as constantly executed as the morning.

For - I so hewed and slew them, because they did not what I most of all required; they were full of sacrifices, but either to idols, or else in formality and pride. Mercy - Compassion and charity towards men, this one principal duty of the second table put for all. In this I delight, I have found little of this among you. Not sacrifice - Rather than sacrifice. The knowledge of God - The affectionate knowledge of God, which fills the mind with reverence of his majesty, fear of his goodness, love of his holiness, trust in his promise, and submission to his will.

The covenant - The law of their God. There - In that very place, the good land which by covenant I gave them: they have broken my covenant.

A city - A city full of notorious transgressors, the inhabitants though Levites and priests, work all manner of wickedness. With blood - Murders committed there.

The company of priests - The priests by companies lay wait, and rob, and murder.

The whoredom - Idolatry. Of Ephraim - Which was brought in by an Ephraimite, by Jeroboam, two hundred years ago, and is there still. Israel is defiled - It hath overspread all Israel.

He - But God hath appointed an harvest for thee; thou shalt not as Israel be cut off; a seed of thee shall be sowed, and thou shalt reap the harvest with joy.

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 .

The former Chapter ended with a Declaration of God's Resolution to bring his own chosen ones, true Israelites by deep distresses to Repentance, and to seek him whom they had forsaken; This Chapter begins with a Declaration of the success of this project. The Prophet therefore brings them in, exhorting and calling upon one another, and encouraging each other; the phrase you have Isa. 2.3. Mich. 4.2, &c.

Let us be wiser at last, Idols have not profited us, they have been our sin, and our fall; we forsook the Fountain of Living-water, when we did forsake the Lord. Let us now, with repenting hearts leave Idols, and return to the Lord; let us cast them off, and betake our selves to the Worship, Obedience, Love, and Fear of the Lord, the only true, and Eternal God.

We now see his hand in all we suffer, and as 'tis his, we own it very just; we, like froward Rebels sought our help from his enemies, and he, as he threatned, hath met us, like a Lion, and hath torn us; his voice in the judgment like the roaring of a Lion, hath awakened us; and our bleeding wounds have told us, that God hath done all this against us, and all this because we were departed from him.

For, beside his mercy inclining him, we know twas his design by this course to recover usto himself; and we are assur'd he hath withdrawn his hand, left us in perplexities but till we would seek, till we would be willing to be healed; He will be our Physician, and by his Lenitives will ease, and cure us, now his severer course hath abated our phrensie. Assyrian King could not, but Israels God and King can, and will heal.

The same thing in a different simile, God hath wounded.

As a skilful, and tender Chirurgion binds up with Plasters, and swathes to heal.

Marginal references: [illegible: 1 paragraph]

2 After two dayes will he revive us , in the third day he will raise us up , and we shall live in his sight .

After some short time of sufferings for our sins, or rather when our sufferings have brought us to Repentance, and return to God, our God will soon after shew us his Grace and Favour, and revive our dead state: It is not needful we enquire how long time this two dayes intends, 'tis certain time for an uncertain, two dayes for a short time. God doth not delay long when we return to him. Ier. 31.18, 19, with 20. and Hos. 14.3. with 4.

Though we were as dead men, buried in our miseries, and neither deserved from God, nor could hope from any other hand a resurrection, and recovery to a better state; yet our merciful God will quicken us again, Ezra 9.8, 9. expresseth their return out of Captivity in those words that might well paraphrase our Prophet.

Mercy recovers by degrees, and therefore a third day is added, in which this people shall be raised up, increased, established, and confirmed, possibly the Prophet may allude to the third day, which is said to be a critical day to the wounded, who conceive hopes when better on that day; or possibly it may refer to the third decree by Darius made to Nehemiah for building Ierusalem, and the two dayes may refer to the times of Cyrus reviving the Iews first by his Decree of Liberty, and command to build the Temple. The second day or time that of Darius Hystaspis to Zerub[illegible: 1 letter]abel and Ioshua, for building the Temple, in which work his bounty revived t[illegible: 1 letter]e hopes of the Iews; however poor and unable, yet the Temple should be built, and the Worship of God restor'd. This was a great reviving, but their settlement was upon the third Decree, which was given out by Darius Longimanus to Nehemiah, cap. 2. ver. 1.

Flourish in peace, wealth, and joy; in pure Worship of God, in righteousness among our selves, in safety from Enemies.

The eye of our God being upon us for good, and we fill'd with the fruits of his favour, inheriting his Promises here till we fully possess them in the light of Glory.

In this verse it is most certain we are to regard both the literal and historical sense, and distinguish it from the mystical and accommodated sense, in this latter, these words foretel the Death, and Resurrection, and future Glory of Christ, and Christians, as 1 Cor. 15.4. and so are generally interpreted and applyed by Expositors. As to the Letter, his History 'tis in brief thus,

Marginal references: [illegible: 1 letter]or. 15.4.

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 .

After that God hath revived, and raised his repenting, and enquiring Captives, brought them to his Temple, and City, restor'd his Worship, and his Law amongst them; (all which are Figures of more glorious things to be expected by the Church of Christ after his Resurrection.)

Be better instructed in the Law of our God, know what Worship he requires, is best pleased with: This knowledge of God shall be to us a spring of all holy; righteous, sober, and temperate Conversation; such knowledge, if we observe, the Scriptures was promised to the Iews after their return out of Captivity, and their seeking the Lord, Ier. 24.5, 6, 7. and 31.34. Ezek. 11.17, 18, 19, 20. and 36.23. Hab. 2.14. Zeph. 3.9, &c.

It shall be an increasing knowledge, which by a▪ diligent attendance to the word, and works of God these shall attain, and improve by doing the will of God, and by worshipping him, they shall know experimentally, and practically how Holy, how Good, how Faithful God is, Ioh. 8.31, 32. before this they knew not God, and sin'd, provoked God, and undid themselves; but now they shall know, obey, and please their God, and Saviour.

Before his people who know him, and endeavour to encrease that knowledge; His Gracious, Faithful, Holy, Just, and Wise Providences, and manifestations of himself in the Conduct of them for his peoples Good and Comfort.

As sure, seasonable, beautiful, grateful, and as clear as the Morning; which dispels the darkness, and proclaims its own approach.

Which reviveth, maketh it fruitful, beautifieth it, and gives a new face to all. So God will abundantly bless his Repenting Israel, his returning people, this blessing he promised over and over to the Iews after the Captivity. Ezek. 34.25. Hos. 2.18, 19. and 14.5, 6. Mal. 3.10.

Marginal references: [illegible: 1 word] [illegible: 1 letter]2.6.

4 O Ephraim what shall I do unto thee ? O Judah what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew, it goeth away.

The Lord now enters a debate with, both Israel (here called Ephraim) and with the Two Tribes with all that were his people antiently; much after the manner of men, who having to do with froward, and ungovernable Children, or Servants whom they pity, and would not cast off after much kindness and patience shewed to them, and abused by them, at last seem at a stand, what more to do, or appeal to by-standers whether more might be done, or demand of the untractable ones what they can desire more to be done? So Isa. 5.3, 4, 5, 6. and Mich. 6.3, 5. what is it I may do becoming my Holy, Just, and Wise procedures, with my reasonable Creatures? What should I do more to save you from ruine, and salve my own Honour, Truth, and Justice? Would you of the Ten Tribes, and you of the Two Tribes, have me cease to be God, and resign to your Idols? Or repeal my own Laws, and subscribe to your Idols rites? Or would you have Satan the wicked one, who hath seduced your Kings, Prophets, Priests, and People whom you Worship in your Idols, would you that he should still retain your Love and Service? And I maintain you in it? I would do, as appears by what I have done, any thing that may be done to reduce, reclaim, and reform you, who are as impudent Adulteresses, that will not be sincere and faithful to their reconciled Husband.

Or your kindness, your Love to me, my Law, Worship, and Honour, your promises of Love and Loyalty.

Vanisheth without effect, it is deceitful, you are Hypocrites, nothing but short and empty signs of Goodness, Piety, and Amendment; Their Hypocrisie and unconstancy elegantly exprest in this double allusion renders them uncapable of farther gentleness.

Marginal references: [illegible: 1 word] 11.8.; [illegible: 1 word] or,; [illegible: 1 word] 13.3.

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 goeth forth.

Because I would do for you whatever might be done, because I would cure you of your Obstinacy and Hypocrisie, and make you upright and constant.

I have severely, continually, and unweariedly by the Prophets reproved, warned, and threatned your hearts, have been like knotty Trees, or hardest stones: I have made my Prophets like Labourers, and my Words like Axes or Hammers to cut off the knots, and to hew off the roughness which make unfit for use, but all to no purpose, the desired effect hath not been attained.

Some that were before Hosea, Ieroboam first was by a prophet reproved, and threatned for this Idolatry in which Israel persisted, and to which Iudah did too often fall, and through the space of Two Hundred years from Ieroboam the first, to Hosea's time, many other Prophets were sent, whose Names, and some memoires of them, we have as Ahijah, Iehu, Hanani, Elijah, and Elisha. These and such like were the Prophets that did hew crooked, and knotty Israel.

Some say the false Prophets are the persons meant here, whom God did slay for their sin seducing Israel to, and confirming them in, Idolatry; indeed Elijahs sincere zeal did cut off so many, 1 Kings 18.22, 40. and [illegible: 1 letter]ehu's counterfeit zeal cut off so many, 2 Kings 10.21, 25. that it could never be forgotten among that people, so the thing is true, many false Prophets were slain for this sin, yet the persons in our Text were not these false Prophets, but they were the people of Israel and Iudah, the Idolatrous refractory Hypocrites among them, whom God threatned with Death, and that by the sword of Enemies.

As he did by his word foretel, so he did effect too in due time.

i. e. The punishments threatned, the miseries foretold which fell upon this people, did so fully answer the prediction that every one might see them clear as the light, and as constantly executed, as the morning. So Zeph. 3.5.

Marginal references: Or, that thy judgments might be, &c.

6 For I desired mercy and not sacrifice : and the knowledge of God more than burnt offerings .

I so [illegible: 1 letter]ew'd and slew them, because they did not what I most of all required, approved, and could accept of; they were full of Sacrifices, and spar'd them not, but either to idols, or else in formality, and pride. These Sacrificers were either abominable Idolaters as were they of Ephraim, or proud Hypocrites as were too many of Iudah.

Compassion and Charity towards men, this one principal duty of the second Table put for all works of godly humanity pleaseth me, in this I delight, I had found little of this among you, nor could I perswade you to it. Though this was it that I required, Mich. 6.8.

Rather then, or more than Sacrifice, for 'tis not an absolute, but a comparative Negative. Mercy to Man who needed it, without a Sacrifice to me, who need it not, was more pleasing; then a Sacrifice (though required) with cruelty to Man which I forbad.

Hearty affectionate knowledge of God, which fills the mind with reverence of his Majesty, Fear of his Goodness, Love of his Holiness, Trust in his Promise, and Submission to his Will; Knowledge of Gods Law the Rule of our Obedience, of his Favour the reward of our Obedience, and knowledge of his Omniscience, discerning and judging it, with those excellent effects, proper fruits hereof are more than all Sacrifice, as Though they were burnt Sacrifices, which of all other were intirely given to God. But truth is, who knows God aright, and doth keep his heart for God, gives God more than he that brings whole burnt Offerings; for these are but Ceremonies and signs, empty and insipid to God without the heart. In short these people acted all so contrary to this temper of their God, gave him so much of that he valued not, and so little of that he did most value, that he could not be too severe against them, nor is it wonder he was so displeased with their Sacrifices.

Marginal references: 1 Sam. 15.22. Eccl. 5.1. Matth. 9.12. and 12.7.; Psal. 50.8. &c. Prov. 21.3. Isa. 1.11.

7 But they like men have transgressed the covenant : there have they dealt treacherously against me .

I told them by my Prophets what I requir'd of them by Covenant, but I could not obtain it, they regarded not what I said.

Or, like Adam: Some take it for a proper Name, and so refer it unto the first M[illegible: 1 letter]n, and his breaking Covenant; and for ought I see, it may well enough refer to him, who forgot, or slighted the threat; who judged of what he did, by what it appear'd, as a small matter; and so these forget and slight my threats, and judge of the place where, and the persons by whom, and the times when Sacrifices are to be offer'd as no Material circumstances, and therefore do choose what places they please, and appoint what Priest liketh them best to offer, or else transgress the Covenant, as if it were the Covenant of a man like themselves.

The Law of their God which directed and encouraged their obedience, and which threatned their disobedience and cursed it.

In that very place, the good Land which by Covenant I gave them, they have broken my Covenant, or in the things in which they thought they kept Covenant, in their Sacrifices, and observing of Feasts, in these things they transgress the Covenant.

Very frowardly, and with wilful resolutions perverted my Law; their transgressing was a design'd perfidiousness. I told them obedience, not sacrifice; they reply Sacrifice, and stop there, they give no Obedience, though they offer many Sacrifices.

Marginal references: Or, Adam.; chap. 8.1.

8 Gilead is a city of them that work iniquity : and is polluted with blood .

One of the six Cities of Refuge, scituate in the Country of that Name, on a high hill, whence 'tis called Ramoth Gilead, now as a City of Refuge it was a City pertaining to the Priests and Levites as all the Cities of Refuge did, in what Tribe soever they were. Numb. 35.6.

A Sacerdotal City where Priests did, and Religion; i. e. Knowledge of God, and mercy to man should dwell, but Gilead is a City full of most notorious transgressours, the Inhabitants though Levites and Priests, are a generation of men that work all manner of wickedness.

Murthers committed there have polluted it, or Murthers protected there against the Law of God, who provided these Cities a relief for such as unawares, without malice, by chance slew his Neighbour, not for wilful Murtherers; yet these for Money or Interest got in and were secured there. And probably many kept out or delivered up to the avenger of Blood contrary to the Law, thus Gilead by Name, and all the rest of the Cities of refuge intended too, were polluted with Bloud.

Marginal references: Or, cunning for blood.

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 .

What is here charged upon these Priests, they turned Highway-men and Murtherers; some understand of their killing and spoiling those that were going up to Jerusalem to Worship God there; but more likely it is that in this Gilead, were many Murtherers who durst not go out, nor could get their livelihood within the City, but reduced to straits, took this wicked course for a livelyhood, Rob'd and Murther'd on the High-way, and then divided the prey with the Priests, whose consent to the thing made them deeply guilty.

And thus in this manner they act most lew'd things, or these things are done and encouraged by the Priests, because they make it their business, it is their Trade now to contrive and act wickedness, highest wickednesses; or if you rather like it in brief, the Priests by Companies lay wait, and rob, and Murther; like as do the Troops which rob towards Shechem.

Marginal references: Heb. with o[illegible: 2 letters] shoulder. or, to Shechem.; Or, enormity.

10 I have seen an horrible thing in the house of Israel : there is the whoredom of Ephraim : Israel is defiled .

It may be understood of the Prophet speaking what he had seen, or of God who seeth now, and hath seen.

A very horrible thing as some observe from the Word.

The Ten Tribes.

Idolatry.

Which was brought in by an Ephramite by Ieroboam the first 200 years agon, and 'tis there still.

It hath overspread all Israel, none free, but all defiled greatly with it.

11 Also O Judah , he hath set an harvest for thee, when I returned the captivity of my people .

Or also Iudah, i. e. As Israel is polluted, and must expect to be chastis'd; or O Iudah, thou art like polluted Israel in sin, and mightest be every way like in punishment.

But thy God hath appointed an harvest for thee, thou shalt not as Israel be utterly cut off, a seed of thee shall be sow'd, and thou shalt reap the harvest with joy.

When I shall return, rather so it looks to what is to come, or else for as much as I will turn thy Captivity,

the house of Iudah.

This verse is confessedly very dark to Interpreters who agree not whether Iudah be Vocative or Nominative, or who it is that setteth, whether Ephraim, Iudah, or God, or what Captivity is here meant; whether one past, or to come: the conciseness of our Prophet makes him very obscure.

Hos 6:1-3

To this threat the prophet appends in the concluding strophe, both the command to return to the Lord, and the promise that the Lord will raise His smitten nation up again, and quicken them anew with His grace. The separation of these three verses from the preceding one, by the division of the chapters, is at variance with the close connection in the actual contents, which is so perfectly obvious in the allusion made in the words of Hos 6:1, “Come, and let us return,” to those of Hos 5:15, “I will go, and return,” and in טרף וירפּאנוּ (Hos 6:1) to the similar words in Hos 5:13 and Hos 5:14. Hos 6:1. “Come, and let us return to Jehovah: for He has torn in pieces, and will heal us; He has smitten, and will bind us up. Hos 6:2. He will quicken us after two days; on the third He will raise us up, that we may live before Him.” The majority of commentators, following the example of the Chald. and Septuagint, in which לאמר, λέγοντες, is interpolated before לכוּ, have taken the first three verses as an appeal to return to the Lord, addressed by the Israelites in exile to one another. But it would be more simple, and more in harmony with the general style of Hosea, which is characterized by rapid transitions, to take the words as a call addressed by the prophet in the name of the exile. The promise in v. 3 especially is far more suitable to a summons of this kind, than to an appeal addressed by the people to one another. As the endurance of punishment impels to seek the Lord (Hos 5:15), so the motive to return to the Lord is founded upon the knowledge of the fact that the Lord can, and will, heal the wounds which He inflicts. The preterite târaph, as compared with the future 'etrōph in Hos 5:14, presupposes that the punishment has already begun. The following יך is also a preterite with the Vav consec. omitted. The Assyrian cannot heal (Hos 5:13); but the Lord, who manifested Himself as Israel’s physician in the time of Moses (Exo 15:26), and promised His people healing in the future also (Deu 32:39), surely can. The allusion in the word ירפּאנוּ to this passage of Deuteronomy, is placed beyond all doubt by Hos 6:2. The words, “He revives after two days,” etc., are merely a special application of the general declaration, “I kill, and make alive” (Deu 32:39), to the particular case in hand. What the Lord there promises to all His people, He will also fulfil upon the ten tribes of Israel. By the definition “after two days,” and “on the third day,” the speedy and certain revival of Israel is set before them. Two and three days are very short periods of time; and the linking together of two numbers following one upon the other, expresses the certainty of what is to take place within this space of time, just as in the so-called numerical sayings in Amo 1:3; Job 5:19; Pro 6:16; Pro 30:15, Pro 30:18, in which the last and greater number expresses the highest or utmost that is generally met with. הקים, to raise the dead (Job 14:12; Psa 88:11; Isa 26:14, Isa 26:19). “That we may live before Him:” i.e., under His sheltering protection and grace (cf. Gen 17:18). The earlier Jewish and Christian expositors have taken the numbers, “after two days, and on the third day,” chronologically. The Rabbins consequently suppose the prophecy to refer either to the three captivities, the Egyptian, the Babylonian, and the Roman, which has not ended yet; or to the three periods of the temple of Solomon, of that of Zerubbabel, and of the one to be erected by the Messiah. Many of the fathers, on the other hand, and many of the early Lutheran commentators, have found in them a prediction of the death of Christ and His resurrection on the third day. Compare, for example, Calovii Bibl. illustr. ad h. l., where this allusion is defended by a long series of undeniably weak arguments, and where a fierce attack is made, not only upon Calvin, who understood these words as “referring to the liberation of Israel from captivity, and the restoration of the church after two days, i.e., in a very short time;” but also upon Grotius, who found, in addition to the immediate historical allusion to the Israelites, whom God would soon liberate from their death-like misery after their conversion, a foretype, in consequence of a special divine indication, of the time “within which Christ would recover His life, and the church its hope.” But any direct allusion in the hope here uttered to the death and resurrection of Christ, is proved to be untenable by the simple words and their context. The words primarily hold out nothing more than the quickening of Israel out of its death-like state of rejection from the face of God, and that in a very short period after its conversion to the Lord. This restoration to life cannot indeed be understood as referring to the return of the exiles to their earthly fatherland; or, at all events, it cannot be restricted to this. It does not occur till after the conversion of Israel to the Lord its God, on the ground of faith in the redemption effected through the atoning death of Christ, and His resurrection from the grave; so that the words of the prophet may be applied to this great fact in the history of salvation, but without its being either directly or indirectly predicted. Even the resurrection of the dead is not predicted, but simply the spiritual and moral restoration of Israel to life, which no doubt has for its necessary complement the reawakening of the physically dead. And, in this sense, our passage may be reckoned among the prophetic utterances which contain the germ of the hope of a life after death, as in Isa 26:19-21, and in the vision of Ezekiel in Eze 37:1-14.

That it did not refer to this in its primary sense, and so far as its historical fulfilment was concerned, is evident from the following verse. Hos 6:3. “Let us therefore know, hunt after the knowledge of Jehovah. His rising is fixed like the morning dawn, that He may come to us like the rain, and moisten the earth like the latter rain.” ונדעה נר corresponds to לכוּ ונשׁוּבה in Hos 6:1. The object to נדעה is also את־יהוה, and נדעה is merely strengthened by the addition of נרדּפה לדּעת. The knowledge of Jehovah, which they would hunt after, i.e., strive zealously to obtain, is a practical knowledge, consisting in the fulfilment of the divine commandments, and in growth in the love of God with all the heart. This knowledge produces fruit. The Lord will rise upon Israel like the morning dawn, and come down upon it like fertilizing rain. מוצאו, His (i.e., Jehovah’s) rising, is to be explained from the figure of the dawn (for יצא applied to the rising of the sun, see Gen 19:23 and Psa 19:7). The dawn is mentioned instead of the sun, as the herald of the dawning day of salvation (compare Isa 58:8 and Isa 60:2). This salvation which dawns when the Lord appears, is represented in the last clause as a shower of rain that fertilizes the land. יורה is hardly a kal participle, but rather the imperfect hiphil in the sense of sprinkling. In Deu 11:14 (cf. Deu 28:12 and Lev 26:4-5), the rain, or the early and latter rain, is mentioned among the blessings which the Lord will bestow upon His people, when they serve Him with all the heart and soul. This promise the Lord will so fulfil in the case of His newly quickened nation, that He Himself will refresh it like a fertilizing rain. This will take place through the Messiah, as Psa 72:6 and 2Sa 23:4 clearly show.

Hos 6:4

The prophet’s address commences afresh, as in Hos 2:4, without any introduction, with the denunciation of the incurability of the Israelites. Hos 6:4-11 form the first strophe. Hos 6:4. “What shall I do to thee, Ephraim? what shall I do to thee, Judah? for your love is like the morning cloud, and like the dew which quickly passes away.” That this verse is not to be taken in connection with the preceding one, as it has been by Luther (“how shall I do such good to thee?”) and by many of the earlier expositors, is evident from the substance of the verse itself. For ‛âsâh, in the sense of doing good, is neither possible in itself, nor reconcilable with the explanatory clause which follows. The chesed, which is like the morning cloud, cannot be the grace of God; for a morning cloud that quickly vanishes away, is, according to Hos 13:3, a figurative representation of that which is evanescent and perishable. The verse does not contain an answer from Jehovah, “who neither receives nor repels the penitent, because though they love God it is only with fickleness,” as Hitzig supposes; but rather the thought, that God has already tried all kinds of punishment to bring the people back to fidelity to Himself, but all in vain (cf. Isa 1:5-6), because the piety of Israel is as evanescent and transient as a morning cloud, which is dispersed by the rising sun. Judging from the chesed in Hos 6:6, chasdekhem is to be understood as referring to good-will towards other men flowing out of love to God (see at Hos 4:1).

Hos 6:5 “Therefore have I hewn by the prophets, slain them by the words of my mouth: and my judgment goeth forth as light.” ‛Al-kēn, therefore, because your love vanishes again and again, God must perpetually punish. חצב ב does not mean to strike in among the prophets (Hitzig, after the lxx, Syr., and others); but ב is instrumental, as in Isa 10:15, and châtsabh signifies to hew, not merely to hew off, but to hew out or carve. The nebhı̄'ı̄m cannot be false prophets, on account of the parallel “by the words of my mouth,” but must be the true prophets. Through them God had hewed or carved the nation, or, as Jerome and Luther render it, dolavi, i.e., worked it like a piece of hard wood, in other words, had tried to improve it, and shape it into a holy nation, answering to its true calling. “Slain by the words of my mouth,” which the prophets had spoken; i.e., not merely caused death and destruction to be proclaimed to them, but suspended judgment and death over them - as, for example, by Elijah - since there dwells in the word of God the power to kill and to make alive (compare Isa 11:4; Isa 49:2). The last clause, according to the Masoretic pointing and division of the words, does not yield any appropriate meaning. משׁפּטיך could only be the judgments inflicted upon the nation; but neither the singular suffix ך for כם (Isa 10:4), nor אור יצא, with the singular verb under the כ simil. omitted before אור, suits this explanation. For אור יצא cannot mean “to go forth to the light;” nor can אור stand for לאור. We must therefore regard the reading expressed by the ancient versions,The Vulgate in some of the ancient mss has also judicium meum, instead of the judicia tua of the Sixtina. See Kennicott, Diss. gener. ed. Bruns. p. 55ff. viz., משׁפּטי כאור ציצא, “my judgment goeth forth like light,” as the original one. My penal judgment went forth like the light (the sun); i.e., the judgment inflicted upon the sinners was so obvious, so conspicuous (clear as the sun), that every one ought to have observed it and laid it to heart (cf. Zep 3:5). The Masoretic division of the words probably arose simply from an unsuitable reminiscence of Psa 37:6.

Hos 6:6-7

The reason why God was obliged to punish in this manner is given in the following verses. Hos 6:6. “For I take pleasure in love, and not in sacrifices; and in the knowledge of God more than in burnt-offerings. Hos 6:7. But they have transgressed the covenant like Adam: there have they acted treacherously towards me.” Chesed is love to one’s neighbour, manifesting itself in righteousness, love which has its roots in the knowledge of God, and therefore is connected with “the knowledge of God” here as in Hos 4:1. For the thought itself, compare the remarks on the similar declaration made by the prophet Samuel in 1Sa 15:22; and for parallels as to the fact, see Isa 1:11-17; Mic 6:8; Psa 40:7-9, and Psa 50:8., in all which passages it is not sacrifices in themselves, but simply the heartless sacrifices with which the wicked fancied they could cover their sins, that are here rejected as displeasing to God, and as abominations in His eyes. This is apparent also from the antithesis in Hos 6:7, viz., the reproof of their transgression of the covenant. המּה (they) are Israel and Judah, not the priests, whose sins are first referred to in Hos 6:9. כּאדם, not “after the manner of men,” or “like ordinary men,” - for this explanation would only be admissible if המּה referred to the priests or prophets, or if a contrast were drawn between the rulers and others, as in Psa 82:7 - but “like Adam,” who transgressed the commandment of God, that he should not eat of the tree of knowledge. This command was actually a covenant, which God made with him, since the object of its was the preservation of Adam in vital fellowship with the Lord, as was the case with the covenant that God made with Israel (see Job 31:33, and Delitzsch’s Commentary). The local expression “there,” points to the place where the faithless apostasy had occurred, as in Psa 14:5. This is not more precisely defined, but refers no doubt to Bethel as the scene of the idolatrous worship. There is no foundation for the temporal rendering “then.”

Hos 6:8-9

The prophet cites a few examples in proof of this faithlessness in the two following verses. Hos 6:8. “Gilead is a city of evil-doers, trodden with blood. Hos 6:9. And like the lurking of the men of the gangs is the covenant of the priests; along the way they murder even to Sichem: yea, they have committed infamy.” Gilead is not a city, for no such city is mentioned in the Old Testament, and its existence cannot be proved from Jdg 12:7 and Jdg 10:17, any more than from Gen 31:48-49,The statement of the Onomast. (s.v. Γαλαάδ), that there is also a city called Galaad, situated in the mountain which Galaad the son of Machir, the son of Manasseh, took for the Amorite, and that of Jerome, “from which mountain the city built in it derived its name, viz., that which was taken,” etc., furnish no proof of the existence of a city called Gilead in the time of the Israelites; since Eusebius and Jerome have merely inferred the existence of such a city from statements in the Old Testament, more especially from the passage quoted by them just before, viz., Jer 22:6, Galaad tu mihi initium Libani, taken in connection with Num 32:39 -43, as the words “which Gilead took” clearly prove. And with regard to the ruined cities Jelaad and Jelaud, which are situated, according to Burckhardt (pp. 599, 600), upon the mountain called Jebel Jelaad or Jelaud, it is not known that they date from antiquity at all. Burckhardt gives no description of them, and does not even appear to have visited the ruins. but it is the name of a district, as it is everywhere else; and here in all probability it stands, as it very frequently does, for the whole of the land of Israel to the east of the Jordan. Hosea calls Gilead a city of evil-doers, as being a rendezvous for wicked men, to express the thought that the whole land was as full of evil-doers as a city is of men. עקבּה: a denom. of עקב, a footstep, signifying marked with traces, full of traces of blood, which are certainly not to be understood as referring to idolatrous sacrifices, as Schmieder imagines, but which point to murder and bloodshed. It is quite as arbitrary, however, on the part of Hitzig to connect it with the murder of Zechariah, or a massacre associated with it, as it is on the part of Jerome and others to refer it to the deeds of blood by which Jehu secured the throne. The bloody deeds of Jehu took place in Jezreel and Samaria (2 Kings 9-10), and it was only by a false interpretation of the epithet applied to Shallum, viz., Ben-yâbhēsh, as signifying citizens of Jabesh, that Hitzig was able to trace a connection between it and Gilead.

Hos 6:11

In conclusion, Judah is mentioned again, that it may not regard itself as better or less culpable. Hos 6:11. “Also, O Judah, a harvest is appointed for thee, when I turn the imprisonment of my people.” Judah stands at the head as an absolute noun, and is then defined by the following לך. The subject to shâth cannot be either Israel or Jehovah. The first, which Hitzig adopts, “Israel has prepared a harvest for thee,” does not supply a thought at all in harmony with the connection; and the second is precluded by the fact that Jehovah Himself is the speaker. Shâth is used here in a passive sense, as in Job 38:11 (cf. Ges. §137, 3*). קציר, harvest, is a figurative term for the judgment, as in Joe 3:13, Jer 51:33. As Judah has sinned as well as Israel, it cannot escape the punishment (cf. Hos 5:5, Hos 5:14). שׁוּב שׁבוּת never means to bring back the captives; but in every passage in which it occurs it simply means to turn the captivity, and that in the figurative sense of restitutio in integrum (see at Deu 30:3). ‛Ammı̄, my people, i.e., the people of Jehovah, is not Israel of the ten tribes, but the covenant nation as a whole. Consequently shebhūth ‛ammı̄ is the misery into which Israel (of the twelve tribes) had been brought, through its falling away from God, not the Assyrian or Babylonian exile, but the misery brought about by the sins of the people. God could only avert this by means of judgments, through which the ungodly were destroyed and the penitent converted. Consequently the following is the thought which we obtain from the verse: “When God shall come to punish, that He may root out ungodliness, and bring back His people to their true destination, Judah will also be visited with the judgment.” We must not only reject the explanation adopted by Rosenmüller, Maurer, and Umbreit, “when Israel shall have received its chastisement, and be once more received and restored by the gracious God, the richly merited punishment shall come upon Judah also,” but that of Schmieder as well, who understands by the “harvest” a harvest of joy. They are both founded upon the false interpretation of shūbh shebhūth, as signifying the bringing back of the captives; and in the first there is the arbitrary limitation of ‛ammı̄ to the ten tribes. Our verse says nothing as to the question when and how God will turn the captivity of the people and punish Judah; this must be determined from other passages, which announce the driving into exile of both Israel and Judah, and the eventual restoration of those who are converted to the Lord their God. The complete turning of the captivity of the covenant nation will not take place till Israel as a nation shall be converted to Christ its Saviour.

Penitential Resolutions; Promises. (b. c. 758.)

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. 2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. 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.

These may be taken either as the words of the prophet to the people, calling them to repentance, or as the words of the people to one another, exciting and encouraging one another to seek the Lord, and to humble themselves before him, in hopes of finding mercy with him. God had said, In their affliction they will seek me; now the prophet, and the good people his friends, would strike while the iron was hot, and set in with the convictions their neighbours seemed to be under. Note, Those who are disposed to turn to God themselves should do all they can to excite, and engage, and encourage others to return to him. Observe,

I. What it is they engage to do: "Come, and let us return to the Lord, v. 1. Let us go no more to the Assyrian, nor send to king Jareb; we have had enough of that. But let us return to the Lord, return to the worship of him from our idolatries, and to our hope in him from all our confidences in the creature." Note, It is the great concern of those who have revolted from God to return to him. And those who have gone from him by consent, and in a body, drawing one another to sin, should by consent, and in a body, return to him, which will be for his glory and their mutual edification.

II. What inducements and encouragements to do this they fasten upon, to stir up one another with.

1. The experience they had had of his displeasure: "Let us return to him, for he has torn, he has smitten. We have been torn, and it was he that tore us; we have been smitten, and it was he that smote us. Therefore let us return to him, because it is for our revolts from him that he has torn and smitten us in anger, and we cannot expect that he should be reconciled to us till we return to him; and for this end he has afflicted us thus, that we might be wrought upon to return to him. His hand will be stretched out still against us if the people turn not to him that smites them," Isa. ix. 12, 13. Note, The consideration of the judgments of God upon us and our land, especially when they are tearing judgments, should awaken us to return to God by repentance, and prayer, and reformation.

2. The expectation they had of his favour: "He that has torn will heal us, he that has smitten will bind us up," as the skilful surgeon with a tender hand binds up the broken bone or bleeding wound. Note, The same providence of God that afflicts his people relieves them, and the same Spirit of God that convinces the saints comforts them; that which is first a Spirit of bondage is afterwards a Spirit of adoption. This is an acknowledgement of the power of God (he can heal though we be ever so ill torn), and of his mercy (he will do it); nay, therefore he has torn that he may heal. Some think this points particularly to the return of the Jews out of Babylon, when they sought the Lord, and joined themselves to him, in the prospect of his gracious return to them in a way of mercy. Note, It will be of great use to us, both for our support under our afflictions and for our encouragement in our repentance, to keep up good thoughts of God and of his purposes and designs concerning us. Now this favour of God which they are here in expectation of is described in several instances:—

(1.) They promise themselves that their deliverance out of their troubles should be to them as life from the dead (v. 2): "After two days he will revive us (that is, in a short time, in a day or two), and the third day, when it is expected that the dead body should putrefy and corrupt, and be buried out of our sight, then will he raise us up, and we shall live in his sight, we shall see his face with comfort and it shall be reviving to us. Though he forsake for a small moment, he will gather with everlasting kindness." Note, The people of God may not only be torn and smitten, but left for dead, and may lie so a great while; but they shall not always lie so, nor shall they long lie so; God will in a little time revive them; and the assurance given them of this should engage them to return and adhere to him. But this seems to have a further reference to the resurrection of Jesus Christ; and the time limited is expressed by two days and the third day, that it may be a type and figure of Christ's rising the third day, which he is said to do according to the scriptures, according to this scripture; for all the prophets testified of the sufferings of Christ and the glory that should follow. Let us see and admire the wisdom and goodness of God, in ordering the prophet's words so that when he foretold the deliverance of the church out of her troubles he should at the same time point out our salvation by Christ, which other salvations were both figures and fruits of; and, though they might not be aware of this mystery in the words, yet now that they are fulfilled in the letter of them in the resurrection of Christ it is a confirmation to our faith that this is he that should come, and we are to look for no other. And it is every way suitable that a prophecy of Christ's rising should be thus expressed, "He will raise us up, and we shall live," for Christ rose as the first-fruits, and we revive with him, we live through him; he rose for our justification, and all believers are said to be risen with Christ. See Isa. xxvi. 19. And it would serve for a comfort to the church then, and an assurance that God would raise them out of their low estate, for in his fulness of time he would raise his Son from the grave, who would be the life and glory of his people Israel. Note, A regard by faith to a rising Christ is a great support to a suffering Christian, and gives abundant encouragement to a repenting returning sinner; for he has said, Because I live, you shall live also.

(2.) That then they shall improve in the knowledge of God (v. 3): Then shall we know, if we follow on to know, the Lord. Then, when God returns in mercy to his people and designs favour for them, he will, as a pledge and fruit of his favour, give them more of the knowledge of himself; the earth shall be full of that knowledge, Isa. xi. 9. Knowledge shall be increased, Dan. xii. 4. All shall know God, Jer. xxxi. 34. We shall know, we shall follow to know, the Lord, (so the words are); and it may be taken as the fruit of Christ's resurrection, and the life we live in God's sight by him, that we shall have not only greater means of knowledge, but grace to improve in knowledge by those means. Note, When God designs mercy for a people he gives them a heart to know him, Jer. xxiv. 7. Those that have risen with Christ have the spirit of wisdom and revelation given them. And if we understand our living in his sight, as the Chaldee paraphrast does, of the day of the resurrection of the dead, it fitly follows, We shall know, we shall follow to know, the Lord; for in that day we shall see him be perfected, and yet be eternally increasing. Or, taking it as we read it, If we follow on to know, we have here, [1.] A precious blessing promised: Then shall we know, shall know the Lord, then when we return to God; those that come to God shall be brought into an acquaintance with him. When we are designed to live in his sight, then he gives us to know him; for this is life eternal to know God, John xvii. 3. [2.] The way and means of obtaining this blessing. We must follow on to know him. We must value and esteem the knowledge of God as the best knowledge, we must cry after it, and dig for it (Prov. ii. 3, 4), must seek and intermeddle with all wisdom (Prov. xviii. 1), and must proceed in our enquiries after this knowledge and our endeavours to improve in it. And, if we do the prescribed duty, we have reason to expect the promised mercy, that we shall know more and more of God, and be at last perfect in this knowledge.

(3.) That then they shall abound in divine consolations: His going forth is prepared as the morning, that is, the returns of his favour, which he had withdrawn from us when he went and returned to his place. His out-goings again are prepared and secured to us as firmly as the return of the morning after a dark night, and we expect it, as those do that wait for the morning after a long night, and are sure that it will come at the time appointed and will not fail; and the light of his countenance will be both welcome to us and growing upon us, unto the perfect day, as the light of the morning is. He shall come to us, and be welcome to us, as the rain, as the latter and former rain unto the earth, which refreshes it and makes it fruitful. Now this looks further than their deliverance out of captivity, and, no doubt, was to have its full accomplishment in Christ, and the grace of the gospel. The Old-Testament saints followed on to know him, earnestly looked for redemption in Jerusalem; and at length the out-goings of divine grace in him, in his going forth to visit this world, were [1.] As the morning to this earth when it is dark for he went forth as the sun of righteousness, and in him the day-spring from on high visited us. His going forth was prepared as the morning, for he came in the fulness of time; John Baptist was his fore-runner, nay, he was himself the bright and morning star. [2.] As the rain to this earth when it is dry. He shall come down as the rain upon the mown grass, Ps. lxxii. 6. In him showers of blessings descend upon this world, which give seed to the sower and bread to the eater, Isa. lv. 10. And the favour of God in Christ is what is said of the king's favour, like the cloud of the latter rain, Prov. xvi. 15. The grace of God in Christ is both the latter and the former rain, for by it the good work of our fruit-bearing is both begun and carried on.

Promises and Expostulations; The Crimes of the People. (b. c. 758.)

4 O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away. 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 goeth forth. 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. 8 Gilead is a city of them that work iniquity, and is polluted with blood. 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. 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 hath set a harvest for thee, when I returned the captivity of my people.

Two things, two evil things, both Judah and Ephraim are here charged with, and justly accused of:—

I. That they were not firm to their own convictions, but were unsteady, unstable as water, v. 4, 5. O Ephraim! what shall I do unto thee? O Judah! what shall I do unto thee? This is a strange expression. Can Infinite Wisdom be at a loss what to do? Can it be nonplussed, or put upon taking new measures? By no means; but God speaks after the manner of men, to show how absurd and unreasonable they were, and how just his proceedings against them were. Let them not complain of him as harsh and severe in tearing them, and smiting them, as he has done; for what else should he do? What other course could he take with them? God had tried various methods with them (What could have been done more to his vineyard than he had done? Isa. v. 4), and very loth he was to let things go to extremity; he reasons with himself (as ch. xi. 9), How shall I give thee up, Ephraim? God would have done them good, but they were not qualified for it: "What shall I do unto thee? What else can I do but cast thee off, when I cannot in honour save thee?" Note, God never destroys sinners till he sees there is no other way with them. See here, 1. What their conduct was towards God: Their goodness, or kindness, was as the morning cloud. Some understand it of their kindness to themselves and their own souls, in their repentance; it is indeed mercy to ourselves to repent of our sins, but they soon retracted that kindness to themselves, undid it again, and wronged their own souls as much as ever. But it is rather to be taken for their piety and religion; what good appeared in them sometimes, it soon vanished and disappeared again, as the morning cloud and the early dew. Such was the goodness of Israel in Jehu's time, and of Judah in Hezekiah's and Josiah's time; it was soon gone. In time of drought the morning-cloud promises rain, and the early dew is some present refreshment to the earth; but the cloud is dispersed (and hypocrites are compared to clouds without water, Jude 12) and the dew does not soak into the ground, but is drawn back again into the air, and the earth is parched still. What shall he do with them? Shall he accept their goodness? No, for it passes away; and factum non dicitur quod non perseverat—that which does not continue can scarcely be said to be done. Note, That goodness will never be either pleasing to God or profitable to ourselves which is as the morning cloud and the early dew. When men promise fair and do not perform, when they begin well in religion and do not hold on, when they leave their first love and their first works, or, though they do not quite cast off religion, are yet unsteady, uneven, and inconstant in it, then is their goodness as the morning cloud and the early dew. 2. What course God had taken with them (v. 5): "Therefore, because they were so rough and ill-shapen, I have hewn them by the prophets, as timber or stone is hewn for use; I have slain them by the words of my mouth." What the prophets did was done by the word of God in their mouths, which never returned void. By it they thought themselves slain, were ready to say that the prophets killed them, or cut them to the heart when they dealt faithfully with them. (1.) The prophets hewed them by convictions of sin, endeavouring to cut off their transgressions from them. They were uneven in religion (v. 4), therefore God hewed them. The hearts of sinners are not only as stone, but as rough stone, which requires a great deal of pains to bring it into shape, or as knotty timber, that is not squared without a great deal of difficulty; ministers' work is to hew them, and God by the minister hews them, for with the froward will he show himself froward. And there are those whom ministers must rebuke sharply; every word should cut, and though the chips fly in the face of the workman, though the reproved fly in the face of the reprover and reckon him an enemy because he tells the truth, yet he goes on with his work. (2.) They slew them by the denunciations of wrath, foretelling that they should be slain, as Ezekiel is said to destroy the city when he prophesied of the destruction of it, Ezek. xliii. 3. And God accomplished that which was foretold: "I have slain them by my judgments, according to the words of my mouth." Note, The word of God will be the death either of the sin or of the sinner, a savour either of life unto life or of death unto death. Some read it, "I have hewn the prophets, and slain them by the words of my mouth, that is, I have employed them in laborious service for the people's good, which has wasted their strength; they have spent themselves, and hews away all their spirits, in their work, and in hazardous service, which has cost many of them their lives." Note, Ministers are the tools which God makes use of in working upon people; and, though with many they labour in vain, yet God will reckon for the wearing out of his tools. (3.) God was hereby justified in the severest proceedings against them afterwards. His prophets had taken a great deal of pains with them, had admonished them of their sin and warned them of their danger, but the means used had not the desired effect; some good impressions perhaps were made for the present, but they wore off, and passed away as the morning cloud, and now they cannot charge God with severity if he bring upon them the miseries threatened. The prophet turns to him and acknowledges, Thy judgments are as the light that goes forth, evidently just and righteous. Note, Though sinners be not reclaimed by the pains that ministers take with them, yet thereby God will be justified when he speaks and clear when he judges. See Matt. xi. 17-19.

II. That they were not faithful to God's covenant with them, v. 6, 7. Here observe,

1. What the covenant was that God made with them, and upon what terms they should obtain his favour and be accepted of him (v. 6): I desired mercy and not sacrifice (that is, rather than sacrifice), and insisted upon the knowledge of God more than upon burnt-offerings. Mercy here is the same word which in v. 4 is rendered goodness—chesed—piety, sanctity; it is put for all practical religion; it is the same with charity in the New Testament, the reigning love of God and our neighbour, and this accompanied with and flowing from the knowledge of God, as he has revealed himself in his word, a firm belief that he is, and is the rewarder of those that diligently seek him, a good affection to divine things guided by a good judgment, which cannot but produce a very good conversation; this is that which God by his covenant requires, and not sacrifice and offering. This is fully explained, Jer. vii. 22, 23. I spoke not to your fathers concerning burnt-offerings (that was the smallest of the matters I spoke to them of, and on which the least stress was laid), but this I said, Obey my voice, Mic. vi. 6-8. To love God and our neighbour is better than all burnt offering and sacrifice, Mark xii. 33; Ps. li. 16, 17. Not but that sacrifice and offering were required, and to be paid, and had their use, and, when they were accompanied with mercy and the knowledge of God, were acceptable to him, but, without them, God regarded them not, he despised them, Isa. i. 10, 11. Perhaps this is mentioned here to show a difference between the God whom they deserted and the gods whom they went over to. The true God aimed at nothing but that they should be good men, and live good lives for their own good, and the ceremony of honouring him with sacrifices was one of the smallest matters of his law; whereas the false gods required that only; let their priests and altars be regaled with sacrifices and offerings, and the people might live as they listed. What fools were those then that left a God who aimed at giving his worshippers a new nature, for gods who aimed at nothing but making themselves a new name! It is mentioned likewise to show that God's controversy with them was not for the omission of sacrifices (I will not reprove thee for them, Ps. l. 8), but because there was no justice, nor mercy, nor knowledge of God, among them (ch. iv. 1), and to teach us all that the power of godliness is the main thing God looks at and requires, and without it the form of godliness is of no avail. Serious piety in the heart and life is the one thing needful, and, separate from that, the performances of devotion, though ever so plausible, ever so costly, are of no account. Our Saviour quotes this to show that moral duties are to be preferred before rituals whenever they come in competition, and to justify himself in eating with publicans and sinners, because it was in mercy to the souls of men, and in healing on the sabbath day, because it was in mercy to the bodies of men, to which the ceremony of singularity in eating and the sabbath-rest must give way, Matt. ix. 13; xii. 7.

2. How little they had regarded this covenant, though it was so well ordered in all things, though they, and not God, would be the gainers by it. See here what came of it.

(1.) In general, they broke with God, and proved unfaithful; there were good things committed to them to keep, the jewels of mercy and piety, and the knowledge of God, in the cabinet of sacrifice and burnt-offering, but they betrayed their trust, kept the cabinet, but pawned the jewels for the gratification of a base lust, and this is that for which God has justly a quarrel with them (v. 7): They, like men, have transgressed the covenant, that covenant which God made with them; they have broken the conditions of it, and so forfeited the benefit of it. By casting off mercy and the knowledge of God, and other instances of disobedience, [1.] They had contracted the guilt of perjury and covenant-breaking; they were like men that transgress a covenant by which they had solemnly bound themselves, which is a thing that all the world cries out shame on; men that have done so deserve not again to be valued, or trusted, or dealt with. "There, in that thing, they have dealt treacherously against me; they have been perfidious, base, and false children, in whom is no faith, though I depended upon their being children that would not lie." [2.] In this they had but acted like themselves, like men, who are generally false and fickle, and in whose nature (their corrupt nature) it is to deal treacherously; all men are liars, and they are like the rest of that degenerate race, all gone aside, Ps. xiv. 2, 3. They have transgressed the covenant like men (like the Gentiles that transgressed the covenant of nature), like mean men (the word here used is sometimes put for men of low degree); they have dealt deceitfully, like base men that have no sense of honour. [3.] Herein they trod in the steps of our first parents: They, like Adam, have transgressed the covenant (so it might very well be read); as he transgressed the covenant of innocency, so they transgressed the covenant of grace, so treacherously, so foolishly; there in paradise he violated his engagements to God, and there in Canaan, another paradise, they violated their engagements. And by their treacherous dealing they, like Adam, have ruined themselves and theirs. Note, Sin is so much the worse the more there is in it of the similitude of Adam's transgression, Rom. v. 14. [4.] Low thoughts of God and of his authority and favour were at the bottom of all this; for so some read it: They have transgressed the covenant, as of a man, as if it had been but the covenant of a man, that stood upon even ground with them, as if the commands of the covenant were but like those of a man like themselves, and the kindness conveyed by it no more valuable than that of a man. There is something sacred and binding in a man's covenant (as the apostle shows, Gal. iii. 15), but much more in the covenant of God, which yet they made small account of; and there in that covenant they dealt treacherously, promised fair, but performed nothing. Dealing treacherously with God is here called dealing treacherously against him, for it is both an affront and an opposition. Deserters are traitors, and will be so treated; the revolting heart is a rebellious heart.

(2.) Some particular instances of their treachery are here given: There they dealt treacherously, that is, in the places hereafter named [1.] Look on the other side Jordan, to the country which lay most exposed to the insults of the neighbouring nations, and where therefore the people were concerned to keep themselves under the divine protection, and yet there you will find the most daring provocations of the divine Majesty, v. 8. Gilead, which lay in the lot of Gad and the half tribe of Manasseh, was a city of the workers of iniquity. Wickedness was the trade that was driven there; the country was called Gilead, but it was all called a city, because they were all as it were incorporated in one society of rebels against God. Or (as most think) Ramoth Gilead is the city here meant, one of the three cities of refuge on the other side Jordan, and a Levites' city; the inhabitants of it, though of the sacred tribe, were workers of iniquity, contrived it, and practised it. Note, It is bad indeed when a Levites' city is a city of those that work iniquity, when those that are to preach good doctrine live bad lives. Particularly it is polluted with blood, as if that were a sin which the wicked Levites were in a special manner guilty of. In popish countries the clergy are observed to be the most bloody persecutors. Or, as it was a city of refuge, by abusing the power it had to judge of murders it became polluted with blood. They would, for a bribe, protect those that were guilty of wilful murder, whom they ought to have put to death, and would deliver those to the avenger of blood who were guilty but of chance-medley, if they were poor and had nothing to give them; and both these ways they were polluted with blood. Note, Blood defiles the land where it is shed, and where no inquisition is made or no vengeance taken for it. See how the best institutions, that are ever so well designed to keep the balance even between justice and mercy, are capable of being abused and perverted to the manifest prejudice and violation of both. [2.] Look among those whose business it was to minister in holy things, and they were as bad as the worst and as vile as the vilest (v. 9): The company of priests are so, not here and there one that is the scandal of his order, but the whole order and body of them, the priests go all one way by consent, with one shoulder (as the word is), one and all; and they make one another worse, more daring, and fierce, and impudent, in sin, more crafty and more cruel. A company of priests will say and do that in conspiracy which none of them would dare to say or do singly. The companies of priests were as troops of robbers, as banditti, or gangs of highwaymen, that cut men's throats to get their money. First, They were cruel and blood-thirsty. They murder those that they have a pique against, or that stand in their way; nothing less will satisfy them. Secondly, They were cunning. They laid wait for men, that they might have a fair opportunity to compass their mischievous malicious designs; thus the company of priests laid wait for Christ to take him, saying, Not on the feast-day. Thirdly, They were concurring as one man: They murder in the way; in the highway, where travellers should be safe, there they murder by consent, aiding and abetting one another in it. See how unanimous wicked people are in doing mischief; and should not good people be so then in doing good? They murder in the way to Shechem (so the margin reads it, as a proper name) such as were going to Jerusalem (for that way Shechem lay) to worship. Or in the way to Shechem (some think) means in the same manner that their father Levi, with Simeon his brother, murdered the Shechemites (Gen. xxxiv.), by fraud and deceit; and some understand it of their destroying the souls of men by drawing them to sin. Fourthly, They did it with contrivance: They commit lewdness; the word signifies such wickedness as is committed with deliberation, and of malice prepense, as we say. The more there is of device and design in sin the worse it is. [3.] Look into the body of the people, take a view of the whole house of Israel, and they are all alike (v. 10): I have seen a horrible thing in the house of Israel, and, though it be ever so artfully managed, God discovers it, and will discover it to them; and who can deny that which God himself says that he has seen? There is the whoredom of Ephraim, both corporal and spiritual whoredom; there it is too plain to be denied. Note, The sin of sinners, especially sinners of the house of Israel, has enough in it to make them tremble, for it is a horrible thing, it is amazing, and it is threatening, enough to make them blush, for Israel is thereby defiled and rendered odious in the sight of God. [4.] Look into Judah, and you find them sharing with Israel (v. 11): Also, O Judah! he has set a harvest for thee; thou must be reckoned with as well as Ephraim; thou art ripe for destruction too, and the time, even the set time, of thy destruction is hastening on, when thou that hast ploughed iniquity, and sown wickedness, shalt reap the same. The general judgment is compared to a harvest (Matt. xiii. 39), so are particular judgments, Joel iii. 13; Rev. xiv. 15. I have appointed a time to call thee to account, even when I returned the captivity of my people, that is, when those captives of Judah which were taken by the men of Israel were restored, in obedience to the command of God sent them by Oded the prophet, 2 Chron. xxviii. 8-15. When God spared them that time he set them a harvest, that is, he designed to reckon with them another time for all together. Note, Preservations from present judgments, if a good use be not made of them, are but reservations for greater judgments.

CHAP. VI.

Verſe 1. COme and let us return unto the Lord, &c. So ſweetly was Gods expectation anſwered: as likewiſe it was in David Pſal. 27.8. No ſooner could God ſay, Seek ye my face, but his holy heart anſwered (as it were by an eccho) Thy face Lord will I ſeek. Look what God aimeth at in his adminiſtration to his elect he will have it: He will have out the price of his Sons blood, who gave himſelf for us that he might redeem us from all iniquity, &c. Tit. 2.14. and that he might give repentance to Iſrael, and forgiveneſſe of ſins, Act. 5.31. See the proof and practice hereof in theſe Jewiſh converts. Come and let us return to the Lord, &c. See how in thoſe dayes and at that time the children of Iſrael ſhall come, they and the children of Judah together, going and weeping they ſhall go and ſeek the Lord their God. They ſhall ask the way to Zion with their faces thitherward, ſaying, Jer. 54, 5. Come and let us joyn our ſelves to the Lord in a perpetual Covenant, that ſhall not be forgotten. Judah and Iſrael could not agree at other times: but when they are in a weeping condition, then they could, when they paſſed through the valley of Bara, Pſal. 84. and made it a Bochim with their penitent tears, even they could go from ſtrength to ſtrength, or from company to company (one company coming this way, and another that) and not reſt untill every one of them in Zion appeareth before God.Pſal. 84.6.[illegible: 1 letter]. This was fulfilled, partly when the Lord turned again, the captivity of Zion out of Babylon, and thoſe that had ſown in tears reaped in joy: thoſe that went forth weeping and bearing precious ſeed came again with rejoycing and brought their ſheaves with them, Pſal. 126.5.6. confer Jer. 29.13. partly, under their captivity and oppreſſion by the Romanes, which was when Chriſt came and by his Apoſtles converted thouſands to the faith, ſo that multitudes of them were [illegible: 1 letter]aily added to the Church, Acts 2. and 3. And laſtly at that long looked for calling of the Jewes; when they ſhall flie to Chriſt crucified as the doves unto their windows; Iſai. 60.20. when they ſhall bring their brethren as an offering to the Lord upon horſes, in chaerets, and in litters: that is, though ſick, weakly and unfit for travell, yet rather in litters, then not at all; every one exciting other, and ſaying, Come and let us return unto the Lord. &c. Return unto him, from whom we children of Iſrael have deeply revolted. Iſai. 31.6. Let us not pine away in our tranſgreſſions, aa thoſe Ezek. 33.10. for yet there is hope in Iſrael concerning this thing, Ezra 10.2. we have done all this wickedneſſe; yet let us not turn aſide from following the Lord: for this were to adde rebellion to ſin, 1 Sam. 12.20. this were worſe then all the reſt.

Come let us return unto the Lord] By our ſins we have run from him: by repentance let us return unto him. See for this the Note on Zach. 1.2. If the wicked have their Come, Prov. 1.11. Eſay 56. ult. ſhould not the Saints have theirs? as Eſay 2.3. Zech. 13.21. See the Note. Should not Andrew call Philip, and Philip Nathaneel, as one linke in a chain doth another, &c. True grace is communicative, charity is no churle; the Saints like not to go to heaven alone.

For he hath torn] Rapuit not cepit, as the vulgar, by a foul miſtake of capio for rapio in the Hebrew Lexicons. Here theſe converts confeſſe that their affliction neither came forth of the duſt, Job 5.6. nor without their deſert: they acknowledge God to be the Lion that tore them, Chap. 5.14. and not without cauſe: for that they had wickedly departed from him. This is is one property of true repentance, ſtill to juſtifie God, and to ſay as Mauritius the Emperour did (after David) when he ſaw his wife and children ſlain by the traytour Phocas, &c. Righteous art thou, O Lord in all thy wayes, and juſt in all thy proceedings. Another property of it is,Pſa. 119.137. to bring a man to God with ſome aſſurance of healing.

He will heal us,] For he is Iehovah the Phyſician, Exod. 15.26. Now Omnipotenti medico nullus inſanabilis occurrit morbus, ſaith Iſidore, To an Almighty Phyſician, no diſeaſe can be uncurable. Ephraim went to the Aſſyrian upon ſight of his diſeaſe; but he could not heal him, Chap. 5.13. But God both can and will. Here he is compared both to a Phyſician, he will heal; and to a Surgeon, he will binde up. That which the Poets fable concerning Telephus his Spear, is here onely verified: Ʋna eademque manus vulnus opemque ferat. Initium poenitentiae eſt ſenſus clementiae Dei. The ſame holy hand that tare us, muſt cure us: and the ſound perſwaſion of his readineſſe to do it for us, will ſooneſt of any thing bring us into his preſence. Iudas confeſſeth his wound, and deſpaireth of the cure. But Peter is conſtrained by the love of Chriſt to weep bitterly, and beleeve. A ſtroak from guilt broak Iudas his heart into deſpair: but a look from Chriſt brake Peters heart into tears. There is no mention of Iſraels lamenting after the Lord, while he was gone: but when he was returned, and ſetled in Kiriath-jearim, then they poured forth water, &c. 1 Sam. 7. then they gather about him, and will do any thing that he commandeth them. Let us draw near with a true heart, in full aſſurance of faith, Heb. 11.22.

Deijcit ut relevet: premit ut ſolatia praeſtet, Enecat, ut poſſit vivificare, Deus.

Verſe 2.Jer. 18.12. After two dayes will he revive us,] Whereas ſome of thoſe that were called upon to Come and return unto the Lord, might ſay with thoſe in Ieremy, Nay, for there is no hope, Pſal. 88.5. God hath mortally wounded us, ſo that we are already in the jawes of death, free among the dead, as the Pſalmiſt hath it, free of that company: The better ſort of them, fulleſt of faith, anſwer: Dead though we be, yet God will revive us: and long though it ſeem, yet after two dayes, or ſuch a matter, in a very ſhort ſpace, ſo ſoon as ever it ſhall be convenient, and for our greateſt good, He that ſhall come to our comfort,Heb. 10.37. will come, and will not tarry. And for the certainty of it, as ſure as the third day followeth the ſecond, ſo ſure ſhall deliverance come in due ſeaſon: fear ye not.

In the third day he will raiſe us up,] He will, he will, never doubt of it. O the Rhetorick of God! O the certainty of the promiſes! See the like expreſſions, Eſay 26.20. & 10.25. Hagg. 2.7. Habak. 2.3. Heb. 10.37. and have patience. Gods help ſeems long, becauſer we are ſhort: Nec quia dura, ſed quia molles patimur. We ſhould draw forth hope as a line: Senecal Joh. 13.7. and think we hear Chriſt ſaying as he did to Peter, What I do thou knoweſt not now, but thou ſhalt know hereafter.

Verſe 3.Sciemus ſectabimur que. Vatabl. Then ſhall we know,] Heb. And we ſhall know, we ſhall follow on to know, i. e. We ſhall experimentally know the Lord, if we turn unto him: wee ſhall taſt and ſee that the Lord is good. We ſhall not onely be raiſed out of the duſt of deaeth, that is, of deep afflictions, (wherein we lay as among the pots) and live in his ſight, Pſal. 22.15. Pſal. 68.13. that is, comfortably; but we ſhall know him, which is life eternall; yea we ſhall proſecute knowledge, follow on to know, as unſatisfiable, and not content with any meaſures already required: yea we ſhall proceed therein and make progreſſe, as the morning light doth to the perfect day. Thoſe that turn from their iniquities ſhall underſtand Gods truth, Dan. 9.13. ſhall be of his Councel, Pſal. 25.14. ſhall have the minde of Chriſt, 1 Cor. 2.16. the wiſdom of God in a myſtery, verſe 7. ſuch as the great Rabbies of the world can no more underſtand, then the Philiſtins could Sampſons riddle, verſe. 8. yea theſe pure in heart ſhall ſee God, Matth. 5.8. ſee him and live, ſee him, and eat and drink, being much acheared and refreſhed, as thoſe Nobles of Iſrael, Exod. 24.10, 11. Provided that being on[illegible: 2 letters] enlightned, and having taſted of the heavenly gift, they be not ſlothfull, but ſhew the ſame diligence, Heb. 6.4, 11, 12. in the uſe of means to get more knowledge, till they all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt, Epheſ. 4.13. or, (as the words may be read) of that age wherein Chriſt filleth all in all, Epheſ. 3.19. ſo as to be able to comprehend with all Saints the ſeverall dimenſions, and to know the love of Chriſt, which paſſeth knowledge, Lo, this is indeed to follow on to know the Lord: when we are ſtill adding to our vertue knowledge, till (with thoſe famous Romans) we be full of goodneſſe, Rom. 15.14. filled brim-full with all knowledge, able alſo to admoniſh one another, ſaying, Come, and let us returne to the Lord, &c. Come ye, and let us walk in the light of the Lord, Eſay 2.5. walk in that light we have, and we ſhall have more: for to him that hath, ſc. for uſe and practiſe, ſhall be given, Mar. 4.25. He that firſt begs, and then digs for knowledge, ſearching for her as for hid treaſure, Prov. 2.3, 4. He ſhall be ſure of ſome daily comings in from Chriſt: he ſhall underſtand the fear of the Lord, and finde the knowledge of God, verſe 5. Chriſt will ſay unto him, as once he did to Nathaneel, Thou ſhalt ſee greater things then theſe, Iohn 1.50. even great and mighty things, which thou knoweſt not, Ier. 33.3.

His going forth is prepared as the morning,] That is, as ſure as the morning followeth the night, and ſhineth more and more unto the perfect day; ſo ſure ſhall God appear for our comfort, and ſhall diſpell the night of our calamity.Pſal. 30. Mourning laſteth but till morning; and as before the morning-light is the thickeſt darkneſſe, ſo before deliverance our afflictions are uſually increaſed upon us. God appeareth on the ſudden and beyond expectation, [non-Latin text not transcribed] (as out of a cloud, or as out of an engine) and ſhews himſelf then uſually, when things are at worſt. Hence that of Iob, Poſt tenebras ſpero lucem: and that of the Church in Micah, Though I fall, Mich. 7.8. I ſhall ariſe: when I ſit in darkneſſe, the Lord ſhall be a light unto me. Vatablus applieth this Text to the comming of Chriſt, that day-ſtar from on high, Orietur Christus ut aurora qua ad[illegible: 1 letter]entu ſuo depellit tenebras. that Sun of righteouſneſſe, to whom all the Prophets point Gods people, when they would comfort them indeed; for he is the Conſolation of Iſrael, the Deſire of all Nations, for whom their ſouls waited more then they that watch for the morning, wait for the morning, Pſal. 130.6. But becauſe Gods going forth is oppoſed to his departure, when he retired to his place, Chap. 5.10. therefore his ſetled going forth here, is by moſt interpreted of his manifeſtations of his mercy to his poor priſoners of hope, thoſe diſconſolate captives, whom he not onely brought back from Babylon, but alſo ſhined into ſome of their hearts,2 Cor. 4.6. by the light of the knowledge of the glory of God in the face of Ieſus Chriſt.

and he ſhall come unto us as the rain,] As the ſhowres of bleſſing, Ezek. 34.26. rain of liberalities, Pſal. 68.9. rain of righteouſneſſe, Hoſ. 10.12. Citò exaudi me Domine: complue me, ſaith Auſtin upon thoſe words of David, My ſoul thirſteth after thee, as a thirſty land. Hear me quickly, O Lord, rain righteouſneſſe upon my dry ſoul, fill me with the fruits of thy Spirit; whoſe work it is to illuminate and ſanctifie, as it is the Fathers to heal, verſe 1. and the Sons to revive, and raiſe us together with himſelf, the firſt-fruits of them that ſleep, verſe 2.

as the latter and former rain unto the earth.] ſc. in perfection of gifts and graces, by degrees wrought in our hearts: Or, in ſeaſonable and ſutable comforts, as rain in ſeed-time, ſoftening the ground: and a little before harveſt, to plump and fill up the corn in the ear.

Verſe 4. O Ephraim, what ſhall I do unto thee, &c?] See how ſoon the Prophet changeth his note. Hitherto he had ſet forth their repentance, in ſenſe of mercy: now all on the ſudden, he upbraideth and threatneth them for their incorrigibleneſſe, and inconſtancy. Miniſters muſt turn themſelves, as it were, into all ſhapes and faſhions, both of ſpeech and ſpirit, to win people to God. Aarons bels muſt be wiſely rung, ſaith One. Sometimes the Treble of Mercy ſounds well.M. Neh. Rog. At other times the Tenour of Judgement, or Counter-tenour of reproof ſounds better: and it oft falls out that the Mean of Exhortation ſoundeth beſt of all. It is his wiſdom to obſerve circumſtances, and know how to curſe as well as bleſſe, chide as well as comfort, and ſpeak warre to a rebell, as well as peace to a friend. And herein indeed lieth the wiſdom and faithfulneſſe of a Teacher. Then, and onely then ſhall he prove himſelf ſincere, and unpartiall, when he holds this courſe. What ſhall I do unto unto thee? It is, as if God ſhould ſay, I have done mine utmoſt, as Eſay 5.5. Mich. 5.3. and now am at a ſtand, and can ſcarce tell what to do more. See the like expoſtulatory complaints, Ier. 2.30, 31. & Chap. 5.3. Amos 4.6. Eſay 26.10. Matth. 11.16, 17, 18. & 23.37. I would, but thou wouldeſt not. As the loving hen is alwayes caring for her chickens, and calling them about her, that ſhe may gather and guard them from the miſchief of all vermin: but they will needs be ſtragling, and ſo periſh. So if Gods people will not hearken to his voice, if Iſrael will none of him: what can he do leſſe then give them up to their own hearts luſts, Pſal. 81.12. yea give them up to the devil, to be further hardened to their juſt deſtruction, ſaying, That which will die, let is die? All that God can do is, as here, to mourn for their obſtinacy, and fool-hardineſſe in rejecting his grace, as he wept over Jeruſalem, Luke 19.42. We ſhould alſo do the like,Eſay 24.16. Jer. 4.19. Rom 9.2. Acts 2.40. crying out with Eſay, My leanneſſe, my leanneſſe! and with Jeremy, My bowels, my bowels! and with Paul, I have great heavineſſe and continuall ſorrow in my heart, for my perverſe Countrey-men. Peter calleth them, an untoward generation: ſuch crooked pieces that there was no working upon them. A cunning Carver can cut the ſimilitude of any creature, yet not on a crooked or rotten ſtick. Where lieth the fault? ſurely in the crookedneſſe of the ſtick, and not in the Carvers cunning: ſo is it here. When men wreſtle with God, as Deut. 32.5. ſhift him off, [non-Latin text not transcribed]. as the Apoſtles word ſignifieth, Heb. 12.25. take up the bucklers againſt the ſword of his Spirit, leſt it ſhould prick them at heart, as Acts 2.37. and let out the life-blood of their luſts, that they might live; what can the Lord do in this caſe, more then pity their unhappineſſe, and puniſh them for their ſtubbornneſſe, as the Judge pitieth a malefactour, as he is a man, but yet condemneth him as a thief or murtherer? Tell me not here, that God could have done more for Ephraim and Iudah then the did;Matt. 8.2. and they might have ſaid in anſwer to Gods queſtion here, as that Leper in the Goſpel did. Why? Lord if thou wilt thou canſt make me clean. Hence it is, God by his abſolute power can make iron ſwim, rocks ſtream forth water, ſtones to yeeld children to Abraham: he can do whatſoever he pleaſeth; ſave without means, &c. But it is his actuall power that man muſt look to. And ſo he (having tied the end and the means together) cannot (ſay Divines) becauſe hee will not, bring men to the end, without their uſing thoſe means which tend unto the end: for that is the ordinary courſe which he hath decreed to uſe, and which he will not alter, but upon ſpeciall occaſion, as our Saviour noteth in the cure of Naaman, and in the feeding of the widow of Sarepta, Luke 4.26.27.

for your goodneſſe is as the morning cloud, &c.] This people hearing God ſay, What ſhall I do unto you? might poſſibly reply; why? what ſhould you do, but rain down righteouſneſſe upon us, and load us with loving-kindneſſes? for we are good all over, we have returned and done right in thy ſight, as it is ſaid of thoſe hypocrites, Ier. 34.15, 16. and as Peter ſaith of ſome Apoſtates in his time, that they were clean eſcaped from them who live in errour: and (for matter of practiſe) they had alſo eſcaped the pollutions of the world; knew the way of [illegible: 1 letter]ighteouſneſſe, and ſeemed very forward in it; were as the fore-horſes in a Teem, [illegible: 1 letter]ing-leaders of good exerciſes, &c. who yet afterwards fell off to the world, tur[illegible: 1 letter] [illegible: 1 word] from the holy commandements, and returned with the dog, to their vomit, and with the waſhed ſow to her wallowing again in the mire. And this is that which the Lord here upbraideth this people with, (and ſo ſtops their mouthes) viz. that their goodneſſe, or mercifulneſſe, their piety toward God, and charity toward men, [illegible: 1 letter]as nothing elſe but a morning-cloud, Jude ver. 12. a waterleſſe cloud, as Jude hath it, a meer flaunt, or flaſh, an out-ſide onely, an empty ſound, a vain pretence; It was alſo as the morningdew, which is ſoon dried up by the Sun-beams: In a word, they were both falſe and fickle, unſteady and unſtable, conſtant onely in their inconſtancy. Hence this patheticall complaint of them; God knew not where to have them, and therefore not what to do with them. Theſe were never right with God, becauſe not ſtedfaſt in his covenant, Pſal. 78.36, 37. they are unſtable as water, therefore they ſhall not excell, Gen. 49.4. they never were a willing people in the day of Chriſts power, Pſal. 110 3. his power was never put forth upon them, to ſubdue their wils to Gods will. They never yet attained to that ſpirit of power, of love, and of a ſound minde, 2 Tim. 1.7. Inconſtancy comes from weakneſſe. The ſtrength of Iſrael repenteth not, 1 Sam. 15.29.

Verſe 5. Therefore have I hewed them by my Prophets,] Therefore? wherefore? becauſe there is ſo little ſtability, and ſolidity in them: becauſe they are ſo off and on, ſo light and falſe hearted; therefore I have ſpared for no pains, (though all to ſmall purpoſe) but have ſharply rebuked them, that they might be ſound in the faith: yea I have ſought againſt them with the ſword of my mouth,Rev. 2.16. and ſlain them by powerfull convictions of conſcience: ſo that they are ſelf-condemned, and the judgements are written, as it were with a beam of the Sun, they are ſo clear to themſelves and others. This is the coherence, and the reaſon of the illative particle Therefore. It is the ſad complaint of a late Reverend writer, when we have ſpent all our wind on our people, their hearts will be ſtill apt to be carried away with every wind of doctrine. They are wonne, ſaith another, with an apple, and loſt with a nut: no man knows where to find them in one mind for a moneths ſpace: ſuch a generation of Moon-calves never appeared in the world before. Our giddy-hearers (ſaith a third) after all our pains taken with them, have no mould, but what the next teacher caſteth them into; being blown like glaſſes, into this or that ſhape at the pleaſure of his breath. But to return to the Text.

I have hewed them by the Prophets] who are here compared to Maſons or ſtonehewers, 2 King. 12.12. 1 Chron. 22.2. Job 19.24. Eſay 51.1. to Carpenters 1 King. 5.15. Prov. 9.1. Eſay 5.2. to day-labourers who dig pits and ciſternes Deut. 6.11. and 8.9. 2 Chron. 26.10. Neh. 9.25. Jer. 2.13. A miniſters life is no idlemans occupation; they meet with many rough ſtones, knotry pieces, hard quarres, tough work. Some are ſtones crumbling, all to crattle, as ſoon as we begin to hammer them; and as timber falling to ſplinters when we fall to hewing of them: and other ſuch ſons of Belial there are that a man cannot ſpeak to them: 1 Sam. 25.17. they are thorns that cannot be taken with hands, but the man that ſhall touch them muſt be fenced with iron, and with the ſtaffe of a ſpeare. Theſe ſhall be thruſt away as thorns, and utterly burnt with fire, 2 Sam. 23.6, 7. And for the better ſort, thoſe lively ſtones, 1 Pet. 2.5, and ſmoother pieces that are to be ſet into Gods building, being made by his grace more malleable and tractable, there muſt be a great deal of pains taken with them, that they may be as the poliſhed corners of the Temple: they muſt be humbled and hammered, Ier. 23.29. pared and planed here in the mount; for there may neither hammer, nor axe, nor any tool of iron be heard in the heavenly houſe, for which they are fitting, 1 Kin. 6.7. And herein we are labourers together with God; ye are Gods husbandry, ye are Gods building, 1 Cor. 3.9. In which labourous kind of life, I endure all things for the Elects ſake, that they may be ſaved, ſaith Paul, 2 Tim. 2.10. And I dare be bold to ſay, ſaith Luther, that faithful Miniſters do labour and ſweat more in a day, then husbandmen do in a moneth. And for mine own part, ſaith he, Si mihi eſſet integrum vocationem deſerere, If it were lawful for me to leave my calling, I could with leſſe pains and more pleaſure, dig and do day-work, then labour as I now do, in the work of the miniſtry. Pareus thinks that the next words,

I have killed them with the words of my mouth] is ſpoken by God of the Prophets. q. d. I have ſet them ſo heavy a task and put them ſo hard to it, that it hath been the death of them; ſuch crabbed and rugged ſpirits they have met with, ſuch ſtubborn and tough timber that had long lain ſoaking in the waters of wickedneſſe: theſe tooles of mine are even worn out with working. But though this be a pious interpretation, and not altogether improbable, becauſe of the change of perſon here, viz. them for you: yet becauſe ſuch a change is ordinary in Scripture and Emphatical alſo; namely when God ſeemeth deeply diſpleaſed with any one, and therefore leaveth taking to him, and turns himſelf ſuddenly to another (ſee chap. 4.14. and 5.3.4.) I conceive it may very well be ſo in this place.Sic enim contemptim loqui mur. Occidi iſtos I have ſlain theſe refractaries and rebels with the words of my mouth. I have beaten ſo hard upon their conſciences, that they have had no joy of their lives. I have marked them out for deſtruction, by threatening it, as Jer. 18.7.8. and ch. 1.10. Eliſha hath his ſword as well as Jehu and Hazael, 1 King. 19.17. and when Eliſha unſheatheth and brandiſheth his ſword, it is a fair warning that the ſword of Jehu and Hazael are at hand. See Ezek. 11.13. And it came to paſſe that when I propheſied, Pelatiah the ſon of Benaiah died. So did Ananias and Sapphira, Acts 5. So do many deſpiſers now adayes, though it appear not by them. A man may have his bane about him, though he fall not down dead in the place. If any man hurt Chriſts two witneſſes, fire (though not felt) proceedeth out of their mouthes and devoureth their enemies. Rev. 11.5.

And thy judgements are as the light that goeth forth] i. e. I have clearly denounced them and will as openly execute them in the ſight of this Sun. The righteous ſhall ſee it and ſhall ſay, Lo this is the man, &c. Pſa. 2.6.7. and 119.137. Thou, by thine hypocriſie, and externall ſervices, as verſe 6. hath caſt a miſt before mens eyes, that they cannot think thee to be ſo near a judgement: but I will diſpell that miſt, and make my works a comment upon my word: and having ſent unto thee a powerfull miniſtery, but to no purpoſe, I will make thee, who wouldſt not hear the word, to hear the rod, and who hath appointed it. Mic. 7.9.

Verſe 6. For I deſired mercy and not ſacrifice] that is, rather then ſacrifice: I prefer the marrow and pith of the ſecond table, before the ceremony and ſurface of the firſt.

I deſired mercy] Heb. [non-Latin text not transcribed] I deſired it with ſingular delight and complacency, Aurea certe ſententia, ſaith Rivet. This is a golden ſentence, twice quothed by Chriſt himſelf, Mat. 9.13. and Mat. 12.7. which noteth the eminency of it. And with it agreeth that anſwer of the Scribe ſo much approved of by our Saviour Mar. 12.33. To love thy neighbour as thy ſelf is more then all burnt-offerings and ſacrifices. And that of the Authour to the Hebrewes. But to do good and to communicate forget not: for with ſuch ſacrifices God is well pleaſed Chap. 13.16. a great deal better pleaſed then with all the outward ſervices and ſacrifices of the Law, which yet were commanded by God, but not to be reſted in. Theſe be famous ſentences indeed;M. Sam. Clark, Life of Luth. ſuch as a man would fetch upon his knees from Rome or Jeruſalem, as a Reverend man ſaith of certain brave ſayings of Luther, which he had recited. Mercy is here put for all the duties of charity; as the knowledge of God is for thoſe other of Piety, whereof it is the riſe and foundation. Mercy is ſet firſt non ut potior ſed ut notior, not as better but as better known, and more noriced. They are ſet together, becauſe they muſt not be ſundred in our practiſe. Obedience muſt be univerſal, extending to the Compaſſe of the whole Law. A man muſt not be funambulus virtutum, as Tertullian ſpeakes, going in a narrow track of obedience, picking and chuſing what he will do and what not; following God in ſuch duties as will ſuit with him and no further. He muſt follow after God as Caleb Num. 14.14. have reſpect to all Gods commandments,Act. 13. and do all his wills, as David walkt in all the commandments and ordinances of the Lord blameleſs, as Zachrry and Elizabeth Luke 16. Theſe partiall and perverſe Jewes walked in all the ordinances, but they cared not for the commandments: they were altogether for the ceremoniall Law, but neglected the moral. Or if they did any thing that way, it was but the outward act of a commandment, which men may naturally perform. Thus Ahab humbled himſelf: and ſome think that Ʋria (which Eſay calleth the faithful witneſſe) the ſame with him that brought in the Altar of Damaſcus, Eſay. 8.2. 2 Kin. 16.10. yet reputed a faithful man of his word. An hypocrite may ſhew mercy, but not love mercy, Mic. 6.8. and know God, but not affectively, practically, according to that of Saint Iohn, Hereby we know that we know him, if we keep his commandments, 1 Joh. 2.23. This is that obedience which is better then ſacrifice, 1 Sam. 15.22. Ier. 7.21. and no wonder, Quia per victimas, aliena caro, per obedientiam voluntas propria mactatur, [non-Latin text not transcribed]. Iſoc. ſaith one; in ſacrifices the fleſh of another, but in obedience our own wils are offered up: and this the very Heathen, by the dim ruſh-light of nature, ſaw to be better. Hold thou it the faireſt ſacrifice and beſt ſervice, to keep thy ſelf pure and upright, ſaith Iſocrates. O Nicocles. And, Non bove Mactato coeleſtia numina gaudent. Sed, quae praeſtanda eſt & ſine teſte, fides. Ovid. Epiſt.

Verſ. 7. But they like, men] Heb. like Adam, that Arch-Reb[illegible: 1 letter]l, that old [non-Latin text not transcribed], after the ſimilitude of whoſe tranſgreſſion theſe men had ſinned, Rom. 5.14. and ſo deſerved, in like ſort to be puniſhed, by being caſt out of their countrey, as he was out of paradiſe. Thus ſome ſenſe it: as if the prophet would here reduce theſe covenant-breakers, to that firſt tranſgreſſour Adam in whom they all were; as the whole countrey is in a Parliament-man, and as Levi was in Abrahams loynes, and paid tithes in him,Mercer. Tremell. Vatabl. Clavius. Tigurin. Perinde ac foedus alicujus hominis infimi & infirmi. Polan. Heb. 7.9. Others take Adam for an Appellative, and give a reaſon for it out of the text, becauſe it is Keadam, and not Kahadam, with [non-Latin text not transcribed] emphatical. And of theſe ſome again read it thus, Illi tanquam hominis tranſg[illegible: 2 letters]ſſi ſunt foedus, they tranſgreſſed the covenant, as if it had been a mans covenant: they made no more of breaking it, then as if they had had to do with duſt and aſhes like themſelves, with their fellow-creatures, and not with the great God: and might therefore deal by their covenants, as monkeyes do by their collars, which they fit on for their maſters pleaſure, and ſlip off again for their own. Others read it, as we do; They like men have tranſgreſſed, &c. ſorry men fickle and falſhearted men, ſuch as David pointed at, when he ſaid, All men are liars, and Paul, 2 Cor. 3.3. Are ye not carnal, Pſal. 116.11. and walk as men, that is, as profane men, alients from the common-wealth of Iſrael? Singular things are expected from Gods peculiar, Mat. 5.47. as to be eminent in good works, Tit 3.14. to get above others, as Saul was above the people by head and ſhoulders; to get to the very top of godlineſſe, as the Apoſtles phraſe importeth, [non-Latin text not transcribed]. Iſhon. Eſai. 5.15. to keep Gods covenant as the apple of the eye, as Solomon ſaith, Prov. 7.2. that little man in the eye, that cannot be touched but he will be diſtempered. This the world counts preciſeneſſe, and makes nothing of tranſgreſſing, of leaping over the hedge of any commandment, ſo they may ſhun a piece of foule way. Lo, this is the manner of moſt men, yea, of all men by nature; they make no bones of tranſgreſſing the laws, of changing the ordinance, of breaking the everlaſting covenant, Eſay. 24.5. And this when they do, they work de ſuo & ſecundum hominem; for Homo eſt inverſus Decalogus, the natural man ſtands acroſſe to the law of God, to the whole Decalogue: the two tables whereof are called the tables of the covenant, Deut. 9.9, 11. Neither is this any excuſing or extenuation of their ſin, that they do but their kind, they do it as men. It is an aggravation rather, q. d. They not onely tranſgreſſe my covenant, but they do it naturally, and out of the vileneſſe of their proper inclinations: like as the devil, when he ſpeaketh a lie, he ſpeaketh, de ſuo of his own, Joh. 8.44. he can do no otherwiſe. It is as impoſſible for thoſe that are carnal and walk as men to keep covenant with God, as for a toad to ſpit cordials. If at any time they make an overture of doing it, if they make an eſſay, it is but as the morning cloud, and as the early dew that goeth away, as verſ. 5. with which this verſe cohereth; the 6. verſe comming in. as it were by a parentheſis.

There have they dealt treacherouſly againſt me,] There? where? in the very point of the covenant, which by their ſacrifices and burnt-offerings they ſo ſolemnly profeſſed and engaged to obſerve: lo, therein have they prevaricated, and then at the ſame time have they falſified, as the ſame word is uſed, Pſal. 14.5. I have been neare in their mouth, but far from their reines, Jer. 9.2. In words they profeſſe to know me, but in works they deny me, being abominable and diſobedient, and to every good work reprobate, Tit. 1.16. Or there, that is, (as the Chaldee Paraphraſt ſenſeth it,) In that good land which I have given them, even in Gilead, as in the next words. They live in my good land, but not by my good laws: yea, they have filled it (as the curſed Canaanites did before them, Ezra. 9.11.) from one end to another with their uncleanneſſe, which therefore longs for a vomit to caſt them out: There have they dealt treacherouſly, as the adultereſſe doth, who forſaketh the guide of her youth, and forgetteth the covenant of her God. The ſins of ſuch as break covenant with God are ſins of a double die; they are wickedneſſe with a witneſſe, becauſe they do wickedly againſt the covenant, Dan. 11.32.Prov. 2.17. theſe treacherous dealers deal treacherouſly, yea, theſe treacherous dealers deal very treacherouſly, Iſay. 24.16. And this they have done againſt Me, who have ſtooped ſo low, as to ſtrike a covenant with them; and ſuch a covenant, 2 Sam. 23.5. and have never failed or falſified. See Deut. 29.24, 25.

Verſ. 8. Gilead is a city of them that work iniquity,] Another Poeniropolis; ſuch a city there was in Greece, and ſo called by king Philip, for the naughtineſſe of the Inhabitants. This Gilead was one of thoſe ten cities of refuge beyond Jordaen, given to the Prieſts for a poſſeſſion, Joſh. 21.36, &c. and probably the chief city, which therefore bare the name of the whole countrey, as Athens was called the Greece of Greece. The inhabitants thereof (though Levites) were the worſt of men, [non-Latin text not transcribed]. workers of iniquity, ſuch as did wickedly with both hands, earneſtly wearying themſelves in the Devils drudgery; and then ſitting down to reſt them in the chair of peſtilence. There is not a worſe creature upon earth, or ſo fit for hell, as a profane Prieſt, a debauched Miniſter, Mat. 5.13. Corruptio optimi peſsima, as the ſweeteſt wine makes the ſowreſt vinegar, as the fineſt fleſh is reſolved into the vileſt earth; and as the whiteſt ivory burnt, becomes the blackeſt coal: Who would have looked for ſo much wickedneſſe at Gilead, at Shiloh, at Anathoth, at Jeruſalem where the Prieſts and Scribes bare ſway, and did dominari in ſuggeſtis? And yet that once faithful city was become an harlot: it was full of judgement, righteouſneſſe lodged in it,Iſay. 1.21. but now murderers, In our Savours time it was Prophetarum macellum, the ſlaughterhouſe houſe of the Saints; as now Rome is, and once London was in bloody Bonners dayes:Act. & Mon. whom a certain good woman once told in a letter, that he was deſervedly called the common cut-throat, and general flaughter-ſlave to all the Biſhops of England. At his death he boaſted (as Stokeſley had done before him) how many heretikes he had burned: ſeven hundred ſaints in four or five yeers ſpace thoſe bloody and deceitful men ſent to heaven, in fiery charets. There are none ſo cruel to the lives of men as wicked Clergy.

Gilead was polluted with blood,]Ezek. 33.7. & 3.18. not onely with the blood of ſouls, (by their default drowned in perdition and deſtruction) but of bodies too, deſtroyed by their hands or means. The Prieſts of theſe times may ſeem, by what is ſaid of them in the next verſe, to have been men of their hands, the ſworn ſword-men of the devil, ſuch as was Timotheus Herulus Biſhop of Alexandria, Anno 467. Pope Innocent who threw Peters keyes into the river Tiber, and took up Pauls ſword, as he called it, and that Philip Biſhop of Beau-vieu in France, taken in a skirmiſh by our Richard the firſt, who ſent his armour to the Pope with theſe words engraved on it, Vide num filii tui tunica ſit, vel non, See whether this be the coat of thy ſon, or of a ſon of Mars. Theſe, and their like in their ſeveral generations, were non Paſtores ſed Impoſtores, non Doctores ſed Seductores, non Epiſcopi ſed Apoſcopi, as an Ancient hath it: And indeed, the Church hath ever been ſo peſtered with leud and lazy Miniſters (thoſe dehoneſtamenta Cleri) that Chryſoſtome thought there were ſcarce any of that order in his time, that could be ſaved: Hierome ſaith, that the paucity of ſuch as were good, had made them very precious. And Campian cries out, not altogether without cauſe (Malice may be a good informer though an ill Judge) Miniſtris eorum nihil vilius; Now this is here inſtanced as an odious tranſgreſſion of the covenant, when ſuch as made ſuch a ſhew of ſacrifice to God, ſhould exerciſe ſo little mercy to men: when ſuch as ſhould be Teachers, were turned Tyrants and bloodſuckers.

Verſe 9. And as troops of robbers wait for a man,] This verſe hath much of the former in it, ſaith an Interpreter. The ſum of it is, ſaith Wigandus, to ſhew, that all the forementioned wickedneſſes were committed, inſtinctu doctorum, by the inſtinct of their Prieſts, who were now turned Tories or Moſſe-troopers. Hierome asked his Jew-doctour the meaning of this text, and received this anſwer: that at the time of the Paſſeover and the Pentecoſt, the people uſed to come to Jeruſalem; and as they were going in their journey, theſe Prieſts would ſtand in the way and ſlay them. Others think, that theſe corrupt prieſts took into their city of refuge divers thieves and murtherers; who not having whereupon otherwiſe to ſubſiſt, turned hiwaymen, (as they call them) and returning again into the city, divided the ſpoyle with the Prieſts, who had their ſhare: and are therefore called companions of robbers, and are ſaid to murder in the way by conſent, or with one ſhoulder, or as Simeon and Levi did at Shechem q. d. Sichemicc craſtily and cruelly (for ſo many wayes theſe words are rendred) & all this they did of malice forethought,Ex deſtinatae malitia & inito conſilio. of prepenſed miſchief, called here committing leudneſſe. Even as they thought in their hearts, ſo they acted, ſaith King David. They executed the counſel of the wicked, ſaith the Chaldee Paraphraſt.Non tam ovum ovo ſimile. Faciunt quicquid cognitant. They machinated miſchief, and then practiſed what they had plotted with a deliberate will, and as it were with an high hand. Look now upon the Popiſh Monkes, ſaith Tarnonius, and compare them with theſe Prieſts whom Hoſea reproveth. And Luther ſaith, that they had a proverb in Germany, that there was nothing ſo bad, which the Monkes could think of, but they would dare to do it.

Non audet Stygius Pluto tentare quod audet Effrenis Monachus,—

Verſ. 10. I have ſeen an horrible thing in the houſe of Iſrael,] Now a very den of theeves, as verſ. 9. a Panthion of all ſorts of idols, a chamber of imagery, an Egyptian Temple, gay and goodly without, but within an oxe or calfe, with women weeping for Tammuz, Ezek. 8.12.14. that is, for Oſyris King of Egypt, whoſe image (under the ſhape of an oxe) his wife Iſis had advanced to be idolatrouſly there adored.Cap. 6. This kind of abomination Ieroboam had learned in Egypt (whither he fled from Solomon his maſter) and brought into the houſe of Iſrael. And whereas thoſe Idolaters ſaid, The Lord ſeeth us not, the Lord hath forſaken the earth, Ezek. 8.12. I have ſeen it, ſaith God, and been ſore troubled at it, and even affrighted; ſo as a man is quando horripilatur, when his hairs ſtand an end; as when the devil appeareth to him like an hairy Satyr. See Lev. 17.7. with the Note. Certain it is, that God hateth ſin (but eſpecially Idolatry, that abominable thing, as he calleth it, Jer. 44 4.) worſe then he hateth the devil himſelf: for he hateth the devil for ſins ſake, and not ſin for the devils ſake. Idolatry muſt needs be ſo much the more odious to him, becauſe therein the devil ſets up himſelf in the place of God; and requires men (as once he did Chriſt himſelf) to fall down and worſhip him. See Deut. 32.17. 1 Cor. 10.20. Rev. 9.20. So he dealeth by the poor Indians at this day, compelling them to worſhip him with bodily worſhip, and tormenting them, if they do not, worſe (if worſe may be) then the cruel Spaniards;Sir Francis Drake World encomp. 53. who ſuppoſe they ſhew the wretches favour, when they do not, for their pleaſure, whip them with cords, and day by day drop their naked bodies with burning bacon The Hebrew word here uſed, hath ſome letters more then ordinary in it, to encreaſe the ſignification, and to ſhew what a very horrible thing Idolatry is. It is ſpurca pollutio, Tremel. in loc. as Jer. 23.14. and worſe. See Jer. 2.11, 12. and 18.13. and know that God doth not uſe to aggravate things beyond truth, as men do, witneſſe Nebuchadnezzar, [non-Latin text not transcribed] Dan. 3.14. Is it true, O Shadrach, Meſhach, and Abednego? Or, is it of ſet purpoſe? ſo Buxtorf rendreth it. Is it for the nonce, to provoke me?Num de induſtria? Or Nunquid deſolatio? ſo Arias Moutanus: As if he ſhould ſay, What? you, to oppoſe the command of a king? If this be ſuffered, what deſolation muſt needs follow? But this is not Gods way: he layes no more words upon a thing, then the matter amounteth to if he call Idolatry, filth, fornication, abomination, an horrible thing, ſuch as a man would ſtart, or ſtand agaſt at, we may be ſure it is ſo. The Septuagint here, render it [non-Latin text not transcribed], things to be trembled at, or ſhreeked at. In Barbary 'tis death for the Xeriffs wife, when ſhe ſeeth a man, though but thorow a caſement, not ſuddenly to ſhriek out. God is a jealous God, and allows not his to look toward an Idol. If they do, he will ſoon ſee it, and viſit for it. I have ſeen, &c.

There is the whoredome of Ephraim,] Thus God looketh upon it as filthineſſe, and naſtineſſe, which the people beheld as fineneſſe and neatneſſe. And the ſame do all (that have the minde of God, and ſenſes exerciſed to diſcern betwixt good and evil) judge of all the Popiſh pomp and palterment, wherewith they bewitch the deluded vulgar, as the ſerpent Scytale doth the fleeing paſſenger, whom when ſhe cannot overtake, yet with her beautifull colours ſhe doth ſo aſtoniſh and amaze him,Plin. that he hath no power to paſſe away, till ſtung to death.

Verſe 11. Alſo O Judah, he hath ſet an harveſt for thee,] This is a very difficult Text: and much vexed by Interpreters. Et hic niſi Lyra lyraſſet, nos omnes deliraſſemus. Lyra ſets this ſence upon the Text, and I accord him: Though thou Judah, art alſo to be carried captive: yet God hath ſet, or provided for thee, an harveſt in thine own land, when I ſhall have returned the captivity of my people, viz. under the conduct of Zorobabel, by the Decree of Cyrus. Here then is a promiſe of a joyfull harveſt to Judah, who is not to be puniſhed with like ſeverity as Iſrael, Chap. 1.7. and for the change of perſon, when I returned, for he ſhall have returned. See Eſay 29.19. Ier. 31.23. Zeph. 3. ult. Pſal. 14. ult. Simul Judae captivitas & reditus praedicitur ſignificanter admodum, ſaith Hierom here; Both the captivity and return of Judah is here very ſignificantly foretold. It is a very good Note that One giveth here, ſc. that God in his chaſtiſements ever ſheweth himſelf mindfull of his Covenant: after a long barrenneſſe,Rive[illegible: 1 letter]. he ſetteth for his people a plentifull harveſt, and turneth again their captivity, after that for a time he hath tried them. His mercy alſo and faithfulneſſe herein appeareth, that he mingleth promiſes with threatnings: and whiles he utterly deſtroyeth the kingdome of the ten Tribes, he preſerveth the Common-wealth of Judah, wherein the Meſſias was to come, and whereof there was not (by the ancient propheſies) to be a diſſolution, till Shiloh came. Hence it is, that promiſes of the reſtauration of Judah are ever intermingled, leſt any ſhould doubt of the manifeſtation of the Meſſiah, in the fulneſſe of time.