Matthew Poole and continuators on Hosea 12

1 EPhraim feedeth on wind , and followeth after the east-wind : he daily increaseth lies and desolation , and they do make a covenant with the Assyrians , and oyl is carried into Egypt .

It is a proverbial speech denoting the self-flattery of Ephraim, his supporting himself with hopes as unfit to sustain him, as the Wind is to feed the body and nourish it, in his Religious pretensions he did, hypocrite like, compass God with lies, and now in his civil concerns he compasseth himself with lies.

In those Countreys the East winds were most vehement, dangerous and blasting, Psal. 48.7. Ionas 4.8. a very apt Emblem to represent the self-destroying course which Ephraim took, which though yet he will not believe, shall ere long scorch, blast, rend and tear him as the tempestuous East-winds do the weaker and unfenced plants.

By making new leagues, and fortifying himself with them against the menaces of God by his Prophets, he increaseth Friendships, but all of them will prove lies to him at last like the wind he feeds on. The like you have chap. 10.13. and Isa. 57.9, 13.

This is worse than meerly to be disappointed by a lie, as before the East-wind was hurtful and did him mischief, so here his purchased friendships shall hasten and increase his desolation. The League made with Sua or So King of Egypt, was accounted a conspiracy in Hoshea, and this brought Salmaneser upon Israel which war ended in Israel's ruin, and final desolation.

With purpose to defeat the threats of God, and to secure themselves in their courses. Thus they sinfully confederate as before, chap. 5.13. and 7.11. and 8.9. they forsake Gods Covenant and trust not him, but make a Covenant with Enemies and trust them.

Not common oyl for trade, but rich and precious oyles, presents and price to procure friendship there too, though forbidden, Isa. 30.2, 6. & 31.1.

2 The LORD hath also a controversie with Judah , and will punish Jacob according to his wayes : according to his doings will he recompence him .

Though Iudah compar'd with Ephraim be faithful, yet when considered in his wayes and doings he is found faulty in many things and God hath just matter of complaint against Iudah in point of manners; in publick worship Iudah was faithful, kept to God, and the Temple though not without some defects, but in their lives there were many more and greater faults, about which God will contend that Iudah may be reformed.

The two Tribes

Or visit with chastising to amend, else to destroy; there is hope of Iudah that he will be reclaimed, therefore I will try by gentler visitations, by fatherly corrections, yet I will not leave him as hopeless, nor as faultless.

Not the Patriarch, but those who are of him; his children, but that have degenerated from his wayes of love, fear, trust and obedience. Both Ephraim and Iudah are of Iacob, but both have corrupted themselves, and therefore will I proceed against both, and if Iudah, the less faulty, escape not, Ephraim can have no hope to escape; if Iudah be whipt with rods because a disobedient son, Ephraim may fear a sword because he hath been and still is an obstinate Rebel.

Neither can justly complain then, since their different ways are made the Standard of the different proceedings of God against them, he will not lay upon either more than is equal; who suffers most, hath deserved more, and who suffers lest needed so much to amend him.

This is an elegant and very usual ingemination of the same thing▪ which doth assure it will be done, and should affect us the more.

Marginal references: Heb. visit upon.

3 ¶ He took his brother by the heel in the womb , and by his strength he had power with God.

Iacob.

Esau.

The matter of Fact you have Gen. 25.26. the design of mentioning it in this place is to mind them of that Goodness which God shew'd to them in their Father Iacob who was by a Miracle foretold to be superior to Esau, that he and his should have the Birth-right, this should never be forgotten. The true Worship of God they should have preserved, since in the Priesthood, part of the Primogeniture it was included both as Priviledge and Duty; Justice and Equity they should have maintained as a flower of the Crown and Kingly Authority included in the Birth-right, and a double portion or share in God's blessings was theirs too. But all these blessings forfeited by their Apostacy, for which at once they should blush, repent, and humble themselves and at last remember their Primogeniture, and labour to recover to a temper worthy this their original. Iacob strove for the blessing in the womb, but you profanely neglect it in full age.

This strength was not of nature but of grace, a fruit of the divine Love and Election, strength from God.

Strength received of God was well imployed betimes, in it he wrestled for and obtain'd the blessing. But you let it slip out of your hands, and sin it away. There was somewhat of Heroic, a Conqueror from his Birth, but you are Revolters from the womb.

Marginal references: G[illegible: 2 letters]. [illegible: 1 letter].; Heb. [illegible: 1 span]; [illegible: 1 span] &c.

4 Yea, he had power over the angel and prevailed : he wept and made supplication unto him : he found him in Bethel , and there he spake with us .

Your famous Progenitour of whom you boast.

Behaved himself as a Prince with God, Gen. 32.28.

With, the Angel was willing to be conquered, or Iacob could not have gotten the Victory.

Called ver. 3. God, and ver. 5. is Iehovah Lord of hosts. He was no created Angel but the uncreated Angel Christ, the Messiah, Eternal God by Nature and Essence, Angel by Office, and voluntary undertaking.

Got the victory, went out of the Field a Conquerour, but not by such Armes, and Methods as you use. You are conquer'd by man because of your sins, he conquer'd with God by Faith and Prayer.

Not the Angel, as some through mistake but your father Iacob.

By this we know he pray'd with Tears though the story say not so with sense of his own unworthiness, with earnestness for the mercy he desired, and apprehensive of the Majesty of him with whom he wrestled. But you quite contrary proud as if worthy, regardless of the best part of the blessing, and earnest onely for the meaner part, seek it not of God but Idols.

It is Christ who is here intended, it was no meer creature, Iacob might not have pray'd to such, but 'twas the Creator of Angels and the Redeemer of Man, the blessed Jesus, to whom every knee ought to bow, Phil. 2.9.

God.

Iacob full of weariness, fears and solicitude on his Journey to Laban, Gen. 28.12, 20. when prayers obtain'd a blessing, but with this, and more directly, when on his return after this wrestling bout, Gen. 35.1; &c. God appeared to him, ver. 7, 8. to 15. and blessed him.

Formerly called Luz, but by Iacob new named and called Bethel, Gen. 28.19.

God.

Renewed his promise and confirm'd the blessing.

By the current of the words in their grammatical order it should be, He spake to him; but 'tis, not without good reason, changed to the plural first person, us, as Posterity were in Iacobs Loins, and blessed with him, Yet more where God appeared to Iacob he commanded him to build an Altar there to God, to restore Religion and reform his Family from Idolatry, Gen. 35.4. which he did. But you children of this Iacob by natural descent are of another, and far different humour, though you have been call'd and exhorted to leave your Idols, yet this 200 years you have kept them and will, I see, keep them, this is your sin, and in it you are obstinate, and I will punish such a Iacob as you.

5 Even the Lord GOD of hosts , the LORD is his memorial .

Or, And he that appear'd and spake, who promis'd the blessing, and commanded the Reformation at Bethel, was

Iehov[illegible: 2 letters] the eternal and unchangeable God, who still promiseth with like commands.

Who can both perform his promise and execute his threat, who is a most terrible enemy and most desirable friend, all being to us as he is.

Iehovah repeated for confirmation.

By this he will be known, by this name, by such methods of his Sovereignty and Grace, Exod. 3.15.

6 Therefore turn thou to thy God : keep mercy , and jadgment , and wait on thy God continually s.

No more vainly boast of Iacob; but, as he, do you approve your selves to God.

Repen[illegible: 1 letter], leave Idols, and all sins. He worshipt God alone, do you so, he cast Idols out of his family, do you so too; be Iacobs children herein.

Shew kindness to all who need it, cast off cruelty and inhumanity, and be merciful to the afflicted, this contains all the duties we owe to any that are in straits.

Wrong none; but with Justice in dealings, in judicatures, and publick Offices render to every one their due. Acquit the Innocent, and condemn the Guilty, and let none have just cause to complain of Injuries.

In publick Worship, and private duties of Prayer, and seeking God, him onely serve and trust, let not Idols have either Sacrifice, Prayer, Praise or trust from you.

And let your hope and worship, be perpetuated, for ever continued towards God, till he save and rescue, trust, pray, and resign your selves to him who will be yours as he was Iacobs God, on these termes and no other. This short phrase wait on thy God, includes all duties of the first Table of the Law, all Religious Worship of the true God, do this and the Lord will be to you, as to Iacob, defence against danger and fulness in your wants.

Marginal references: [illegible: 1 paragraph]

7 ¶ He is a merchant , the balances of deceit are in his hand: he loveth to oppress .

Ephraim, of whom here, is so far from being Iacob, or as Iacob, that you may call and account him a Canaanite, a subtile Merchant.

What he cannot gain by fair Trading, he will by down right cheating, he is covetous, and very unjust.

Where violence, calumnies, and false accusations, are needful to compass his covetous and couzening designs, he will not stick at them; this way of gain he loveth, his heart is upon it, though God hate the false balance, and false witness, and the violent man, yet Ephraim loves them all for his gain.

Marginal references: [illegible: 1 word] Canaan.; [illegible: 1 word] deceive.

8 And Ephraim said , Yet I am become rich , I have found me out substance : in all my labours they shall find none iniquity in me, that were sin .

This covetous, oppressive merchant reckon'd with himself, or discours'd with himself upon the whole of his Trading.

Whater'e is said by some, or thought by others, yet I get what I aim at, either 'tis good and lawful and prospered to me by the blessing of God on it because 'tis just and righteous; or 'tis not so bad as morose Prophets and Preachers make it, or at worst (which I will venture saith Ephraim) it lessens my innocency but improves my stock, and this is more to such Merchants then all the Poor innocence in the World.

The same thing with a vain boast of what is not in his wealth and substance. If in his gain, he assumed his own onely to himself, it were praise-worthy; that is, if he took to himself with shame the sinful manner of acquiring it, but he takes the praise to himself and forgets God; boasts of his wit, though he cannot of his honesty.

Finally he hugs himself in the apprehension of close, and crafty carriage of all his Affairs, that no great fault, no crime can be found in it to deserve a reproach or punishment, that he hath more reason to believe all is well since it doth prosper, than to suspect any great miscarriage which should deserve punishment. So this People do at once flatter themselves into security fearless of punishment, and into hardned obstinacy in sin uncapable of amendment.

Marginal references: [illegible: 1 word]. 11.5.; [illegible: 1 span] have [illegible: 1 span]; [illegible: 1 word] which.

9 And I that am the LORD thy God from the land of Egypt , will yet make thee to dwell in tabernacles, as in the dayes of the solemn feast.

Or But, I the Lord thy God, who forbad thy frauds and gave thee wealth, and am forgotten in both, thou fearest no[illegible: 1 letter] mine anger and sinnest; thou forgettest that I give thee power to get wealth, and takest glory to thy self; but wouldst thou, as thou shouldst, remember, thou wouldest know

that all thy blessings from thy coming out of Egypt to this day are from me; I give more, than thou gettest; thou boastest of what is not thine and if thou wilt glory, remember it should be in my goodness and bounty.

Hitherto have made, &c. thy peace, safety, plenty and joy here exprest proverbially in allusion to the Joy and security which they enjoyed in the days of the Feast of Tabernacles) was all through my goodness, presence and faithfulness. And darest thou, O Ephraim! thus sacrilegiously rob me of the praise and glory? darest thou be thus unthankful? Or else thus I would still make thee to dwell, &c. I take what course is fittest to prevent thy dangers, sorrows and ruine, but all will not do, thou wilt undo thy self. I am Iehovah, I change not, I am thy God still, and have been so ever since thou camest out of Egypt, I gave thee plenty, peace, safety, joy, and would willingly continue it all, as will appear by what I have done to prevent thy sin, and continue thy obedience. Some tell us 'tis a threat that God will bring them into the condition of wanderers again, others make it a promise of future mercy, and in various conjectures we have ventured on what will suit the contexture of the words, at least tolerably well, if it be not the best, it best pleaseth at present.

Marginal references: [illegible: 1 word]. 13.4.

10 I have also spoken by the Prophets, and I have multiplied visions , and used similitudes , by the ministery of the prophets.

And, Heb. i. e. Since I would have continued [illegible: 1 word] peaceful state, I have spoken to them by my Prophets, [illegible: 1 word] have warn'd them of their danger, reproved them for the[illegible: 2 letters] sins, intreated them to repent, and do their Duty, so I would have establish'd them, my Prophets spake plainly to them.

By many visions and representations of my mind, the duty of the People, what would be safe, what dangerous, by lively Emblems set before the Prophets, and by them told to Israel ▪ I have advised and warn'd that I might yet settle them. I would have had them dwelt still in the peace, safety, and joy of Festiva[illegible: 2 letters] therefore I have sent such as Hosea, Isaiah, Ioel, &c.

Parables, Examples, Actions; Isaiah goes barefoot, names his son Maher-shalal-hash-bash to-warn, Israel▪ Beth-arbel's desolation is mention'd to prevent Sama[illegible: 2 letters]a's. Hosea takes an Adulter[illegible: 2 letters]s to Wife to bring Israel to sight and sense of their sin. All this and much more by my Prophets because I had compassion and would have made them dwell in peace and safety under my Government. And yet uncounsellable, and unthankful Israel will not understand and comply, will not own their sins and Repent.

Marginal references: [illegible: 1 word] by the [illegible: 1 word].

11 Is there iniquity in Gilead ? surely they are vanity, they sacrifice bullocks in Gilgal; yea their altars are as heaps in the furrows of the fields .

In this concise interrogatory the Prophet warns the refractory ungodly Israelites by an Example of Gods wrath on them. About An. M. 3264. at Ahaz request and charges Tiglath Pileser, 2 King. 15 29. came up against Israel and took Gilead among other Towns, leading the inhabitants Captives, now some 16, or 17 years after doth our Prophet mind the sinful and secure Ephraimites what they must expect, and doth it in this pungent question, is there iniquity in Gilead? i. e. is there onely? or is there more? much like that of Christs, Luk. 13.2. [illegible: 1 word] ye them greater sinners? Be it, Captive Gilead was all iniquity, and Gilgal is no better.

That come up to Gilgal to Sacrifice, are Idolaters, they sin against God in offering to them▪ and against their own welfare in trusting to them, both ways they appear to be vanity; whilest they multiply these Altars and Sacrifices, they multiply their sins, Gods displeasure is increased, and the danger more near and dreadful.

Idolat[illegible: 1 letter]o[illegible: 1 letter]s Israel thou aboundest in Altars, but if they are for number like heaps of stones, gathered out of plowed land and laid in furrows, they are as common too i. e. as far from sacred, as far from commending any offering to God, or atoning his displeasure. And canst thou Ephraim hope to escape whose sins exceed the sins of captive Gilead? wilt thou never be wise, never warn'd, never repent?

Marginal references: chap. 6.[illegible: 1 letter].; chap. 4.1[illegible: 1 letter]. & 9.15. Amo[illegible: 1 letter] 4.4. & 5.5.

12 And Jacob fled into the countrey of Syria , and Israel served for a wife , and for a wife he kept sheep .

The Patriarch.

For fear of Esau.

Though honour'd with that great Name.

Stoopt to the condition which is next door to slave.

A Wife was his wages.

Of Laban. All which in the History is related Gen. 29. at large.

Marginal references: Gen. 29.20, 2[illegible: 1 letter].

13 And by a prophet the LORD brought Israel out of Egypt , and by a prophet was he preserved▪ ▪

By Moses.

Your forefathers.

Where they had been bondmen 215 years or near upon it, old Slaves, or Vassals for some descents.

In the Wilderness, Exod. cap. 2, 3, &c. Now the drift of the Prophet herein to me appear's to be this, to prevent their vain Pride and boasting of their Ancestors, their vainer sheltring themselves under Ancestors Merits against Gods just displeasure on them for their sins. And the sottish plea of what▪ their fathers did at Bethel ▪ and Gilgal. There are many things which arise on consideration of what their fathers were, suffered, enjoyed and did, to aggravate their sins and ensure them of punishment, but nothing to secure them against judgment to come, or to lessen judgments when they come.

Marginal references: Exod. 1[illegible: 1 letter].[illegible: 1 letter]0, 51. and 13.3.

14 Ephraim provoked him to anger most bitterly : therefore shall he leave his blood upon him : and his reproach shall his Lord return unto him.

After all the means used from time to time to reclaim Idolatrous sinning Israel, yet still they provoked God to indignation by their Idolatries, perjuries, oppressions, murthers and all manner of sins which use to be ri[illegible: 1 letter]e among Idolaters, these things were bitterness unto God.

Seeing he will inco[illegible: 1 letter]rigibly persist as he hath begun, and end in▪ sin and misery.

He shall bear the guilt and punishment of all his blood, his murthers of the innocent, of those that testified against him and as one who hath murther'd himself shall bear his own guilt too.

Which Ephraim hath cast upon the Prophets, and pious worshippers of God; all the reproach Ephraim hath cast on God▪ preferring Idols before him.

Either God who is Lord of all, or the Assyrian King and his Princes, Lording it over captive Ephraim, God shall by these return the shame on Ephraim which he cast on God, his Worship, Temple and Prophets.

Marginal references: Heb. with his bitternesses.; Heb. blood[illegible: 1 letter].