Commentary on the Old Testament Volume 2-4

CHAP. I.

THE word of the Lord, which came to Hosea the son of Beeri, in the days of Uzziah, &c. as Isaiah 1. 1. four Kings of Judah, are also named, but here another, Jeroboam son of Joash King of Israel, is added more then there, because Hosea began to prophesy under him in the land of Israel: And from hence it is conjectured, that he began to prophefie before Isaiah, because this Jeroboam, in whose time he is said to have prophesied, had reigned 27 years before that Uzziah began to reign, and the next words, v. 2. seem also to make for it, the beginning of the word of the Lord by Hosea. It is therefore generally held, that Hosea was the first of all the Prophets that wrote prophesies, but in his time Isaiah, Joel, Amos, Obadiah, Jonah, and Micah, prophesied also, as Jerome noteth: How long the time of his prophesying was, we may gather by computing the times of the Kings here named, as hath been done already upon Isaiah 1. only we know not how long under Jeroboam, before that Azariah began his reign. Calvin guesseth, that his whole time of prophesying was 60 or 70 years. And because Jeroboam, under whom he began, was a mighty King, and greatly enlarged the bounds of his Kingdom, although a wicked man, he noteth, of what a spirit and courage Hosea was, that was not hereby discouraged from speaking what God would have him of the destruction of that Kingdom for Idolatry, when it was in a most flourishing condition. For he might have thought, that his prophesying of things so improbable, would have been derided and contemned by all men; yet he was not hereby daunted, but went on resolutely in his office, giving all the Ministers of God example, not to forbear to threaten the people, to whom they are sent, living in sin, with destruction, although [Note.] there be yet none appearance of any such danger. But why is Jeroboam only named here, and not other Kings succeeding him, till the carrying away of the kingdom of Israel captive: for he prophesied in the time of the Kings that reigned after him till then, as appeareth, because Hoshea, the last King of Israel, in whose 9. year they were carried away, was of the same time with Hezekiah here mentioned, only it is said, that he began his reign the 3. year of Hosea, and betwixt Jeroboam and Hosea, were Zechariah the son of Jeroboam 6 months, Shullum, who reigned one month, Menahem 10 years, Pekahiah two years, Pekah. 20 years.

Ans. The Kings that reigned after Jeroboam attained the Crown by bloodshed Shallum King slew Zechariah his son, and Menahem, and Pekah Pekahiah, so that they were no lawful Kings, but usurped, when the line of Jehu, which ended in Zechariah, that was so soon cut off, was out; and therefore not worthy the naming. And Jeroboam is named to show, that the Lord foreseeth and threateneth judgments to come long before, and being so threatened they shall come as certainly, as if they were presently executed. For betwixt Hoshea his [Note.] threatening at the word of the Lord and the execution of the judgment were almost, if not altogether 60 years, in all which time wicked scoffers might say, where is the judgment that Hosea threatened? and so sleight it as nothing.

Hosea is said to be the son of Beeri, but who this Beeri was, I find not in any Expositor: Only some think him to have been a Prophet, because Prophets, say the Hebrews, do not write their fathers names, unless they were Prophets also, but how true this is, see before upon Isaiah 1. Jerome saith, that Hosea was of Issachar of the town of Bethleemoth, and dying in peace was buried there.

The beginning of the word of the Lord by Hosea; From hence, as hath been touched before, some gather, that the Lord began to speak by Hosea before that by any of the other Prophets here following, or by Isaiah, Jeremy, or Ezekiel, before going: but this is confuted by Lyra, saying, that Obadiah prophesied before him, viz. in the time of Ahab, who, he saith, is generally held by Christian Doctors to be that Obadiah spoken of 1 King. 18. that hid the Prophets by 50 in a cave from Jezebels fury, and fed them with bread and water. But others there are, who subscribe not to this, as indeed there can no reason be brought for it, but against it, who hold this to be the meaning of these words: here is the first, that God spake to his Prophets to be committed to writing and put into a book, when his word came to Hosea, whom he employed first in this kind of all others. If any had rather take it, as meant in reference to the relation following, I will not contend; he may understand, as if it had been said, when the Lord spake unto him, he began first with the command, that he gave him about taking a wife of fornications, and children of fornications, the more lively to set forth the case of Idolatrous Israel, whom the Lord had taken to wife; but she had by spiritual fornication with false God's abused him, and was full of bastards, instead of legitimate children, that they might be ashamed and repent.

The main question here is, whether this were really done by the Prophet, or whether the Lord spake thus unto him, and he did thus in vision only? Calvin saith that it was done in vision, and Lyra likewise; yielding this reason: if it had been commanded to be really done, the Lord should have commanded the doing of a thing dishonest; for a Prophet to take an harlot out of the Stews, being common to all men, as the word, wife of whoredoms, implieth. For as 1 Tim. 3. it is prescribed, what manner of woman a Bishops wife should be, viz. for womanly virtues a pattern to other women; so doubtless in the time of the law, a Prophets wife must be one of unblamable conversation. Moreover it is said, a wife of fornications, and children of fornications: which cannot agree, if it were really done, which is here commanded; for doubtless if the Prophet had taken him such a wife, and of her begotten children, they should not have been thus called, for they should have been legitimate: wherefore that which is here said to be done, is parabolical, as if the Lord had said, propound thyself taking such a wife and children by way of parable, to the house of Israel, hereby to show them their sin, and the punishment that should follow for it. And further to make this good, and against the other; let us consider, that if it had really been done so, it would not have so aptly set forth the case of Israel. For that state was not as an harlot, when God took her to wife, but played the harlot afterwards, and had children who did likewise.

Some yet on the contrary side say, that nothing is dishonest which God commands to be done, and therefore not for Hosea to marry a common whore, and for this reason they stand for the real doing, as is said; and Jerome for the doing so, by a wise of whoredoms, an Idolatresse being understood. Irenaeus l. 4. c. 37. affirms it to have been truly done, and Basil, and Augustine, Cyril, Theodoret, &c. but the reasons before going are unanswerable, and therefore I rest in the first. Neither could the case of Israel be so aptly set forth any other way, for since the separation of the ten tribes from Judah, Jeroboam that first reigned over them, was notorious for the golden calves which he set up, the one in Bethel and the other in Dan, thus making all Israel to sin. And therefore this wife of whoredoms and children of whoredoms did most aptly set them forth in this their spiritual whoredom, the Church in general there being as this wife, and the people as these children, of whom the Proverb might be used, Like mother like children. Now that this was done to this end, the words following show, for the Land in fornicating hath fornicated from going after the Lord: as it is Hebr. that is, hath been notorious for such fornication, and not keeping her to the Lord her husband. Touching children of whoredoms, some think that they were children which she had before; some, were thus called, because of like quality.

If it shall seem better to any man to understand this marrying of Hosea with an Harlot, as really done, as hath been before shown, that many do; then he must take her to be called a wife of fornications, not for her whoredoms past, but for her whoredoms after marriage; as Israel being before Jeroboams time married to the Lord, played the whore then, and so went on through many Kings reigns, till this Jeroboams time: and as this woman taken by Hosea playing the whore after marriage brought not forth any legitimate children, but children of whoredoms like unto her self; so the Church of Israel turning Idolatrous, the children that came of her were Idolatrous, generation after generation. And thus Hosea signifying a Savior, the son of Beeri, signifying fountains, most fitly setteth forth the Lord, the fountain of living water, as he is called Jer. 2. 13. and the Savior of Israel, which so ungratefully forsook him and dealt falsely with him. For Hosea his really taking of a wife, reasons are brought by Cyril; 1. in parables the persons are not named, here they be. 2. God teacheth both by hearing and seeing. 3. It is commonly said so in parables, as that they may be understood to be so.

And he went and took Gomer the daughter of Diblaim, who conceived and bare a son, and the Lord said unto him, Call his name Jezreel: Gomer, saith the Ordin. Gloss. signifieth consummata, and Diblaim, a mass of figs trodden hard together to make them last the longer, or pleasure: Jezreel the seed of God. Lyra saith that Gomer is the woman's name, whom he took; Diblaim, the name of her father, or place where she was born; Jezreel, the chief City of the Kingdom, where the King resided, in Ahab's time. He must take her that was called Gomer, to figure out the declining and vanishing estate of Israel; the consummation whereof should soon come, and to show, from whence this originally came, and what was the cause of it.

Gomer is said to be daughter of Diblaim, that is, of sinful pleasure, which she took in the fornication of Idolatry, pleasure being aptly set forth by sweet and full ripe figs made into a mass, as the word properly signifieth. And from hence we may well note, that destruction is the daughter of sinful pleasure [Note.] in what state or persons soever, they that will have such pleasure shall all perish. For the next name of her son Jezreel; it cometh of 〈 in non-Latin alphabet 〉 signifying seed; and because seed is scattered upon the land, it is put also for dispersion. But by Jezreel, as Calvin well noteth, is meant the Kingdom of Israel, and the name Israel was honorable, of which therefore they were not a little brag; but the Lord in calling them by this name, somewhat altered, takes down their vain pride, intimating hereby both their abominable wickedness, of which the City Jezreel was full when Ahab dwelt there, and besides Idolatries, to which he and his wife Jezebel were so addicted, they added the sin of shedding Naboth's innocent blood, and their dispersion that should shortly be by the Assyrians into remote countries to live there in exile and misery.

The reason of the name is next added, I will visit the blood of Jezreel upon the house of Jehu. Jeroboam that now reigned, was of the race of Jehu, the third from him, and having reigned after this 14. years he left his kingdom to Zechariah his son, who in 6 months was slain, and then this prophesy began to take effect.

But what meaneth he by saying, I will visit the blood of Jezreel upon Jehu his house: For it was Ahab and not Jehu, that shed the innocent blood of Naboth here? Calvin answers rightly, it is not meant, that revenge should be taken upon Jehu for acting that bloody part, or for Jezebels blood, which he shed there, or the blood of Ahab's children, for he did herein no more then God would have him; but because he made himself like Ahab by his Idolatry, he meaneth, that he should in his house be likewise judged, as Ahab was in his, and because Ahab's judgment was revenge for blood shed in Jezreel, by cutting off his house, this cutting off of Zechariah, in whom Jehu his house ended, is set forth by these words, revenge the blood of Jezreel upon the house of Jehu. And [Note.] hereby we may learn that such as punish sin in others, yet live in the same sin, or the like, themselves come into the same predicament with them whom they punished, and revenge shall be taken upon them accordingly. For in such true zeal worketh not, but malice and covetousness, so that although the thing done by them be prescribed, and therefore justifiable, yet the executions done by them shall in time be brought upon their own heads. And Calvin instanceth for this in Henry 8. of England, doing well in putting down the Popes supremacy, but persecuting still the faithful, and living most sensually like a beast.

Some others, because they saw not how it could be made good in sense, I will visit the blood of Jezreel, if blood be properly understood, say, that by blood wickedness is meant, and some will have an allusion to be in the name Jezreel, not to Israel, but to seed scattered, which is true, but not all here intended. For our exposition maketh also the Cald. Paraph. I will visit the blood of the Idol-worshippers in Jezreel upon the house of Jehu, because he and his house after he had shed the blood of Ahab's children, fell to the Idolatry of the golden calves, although he rooted out the Idolatry with Baal, I will cut off his house, as I did that in Jezreel, so Ruffinus also, and I will cause to cease the Kingdom of Israel, not only shall the house of Jehu be cut off, but that kingdom shall quite cease; and this was verified 2 King. 17. in the 9 year of King Hosea 41 years after.

I will break the bow of Israel in the valley of Jezreel: This is added to take away the confidence which they had in their skill to shoot, and so to smite their enemies, for of their skill in this weapon especially it is spoken, 1 Chron. 12. 2 King. 1. Psal. 78. to show therefore, that their bows and skill in archery should stand them in no stead, he saith, their bow shall be broken, meaning, that their strength should be so abated by civil wars before the coming of the Assyrians their most potent enemies, that they should easily be overcome by them, and their kingdom destroyed. But what is meant by saying in Jezrael, when as this was done in Samaria, 2 King. 17? Some answer, that the valley of Jezreel was very large and extended even to Samaria: for Judge. 6. the Midianites, Amalekites, and other easterly people gathered together in wonderful great multitudes, and pitched in the valley of Jezreel, and Josh. 17. Jezreel is said to have stood in this valley, which was the Metropolitan City of the Kingdom, and therefore it must be very large, and Jerome saith it extended 10 miles, and here the Israelites fighting with the Assyrians, had their strength broken, and with him agreeth Theodoret and other Ancients, generally. And for the nearness of Samaria to Jezreel, so that the valley being large might well extend unto it, maketh that which is said 2 King. 10. Jehu sent to the Elders of Samaria, saying, Send me the heads of the 70 sons of Ahab by tomorrow this time.

Gwalther thinks it not necessary to understand here the breaking of their strength by the Assyrians at the last, but in their conflicts amongst themselves, some standing for one King and some for another, 2 King. 15. and ch. 16. and that most probably about Jezreel, this being foretold, as a preparative to the destruction of the Kingdom, which was now mighty in Jeroboams reign, and not as a thing to be done at the coming of the Assyrians, to which I subscribe. [Note.]

Note, that it is not the strength of a Kingdom that can save it, for God can easily break that without a foreign enemy, by sending a spirit of division within the same kingdom, making them to fight one against another, and when it is done so, it is to be feared, that the ruin of the whole kingdom by foreign enemies is not far off.

And she conceived again and bare a daughter: Here is something more threatened then before, for he doth not only say that the Kingdom shall be destroyed, but that he would not show them mercy anymore, by restoring them to a Kingdom again, but utterly take them away, putting out the name of the Kingdom of the ten tribes forever. Therefore the daughter now born must be called Lo-ruchamah, signifying not mercy. For, saith he, I will utterly take them away, Hebr. by taking I will take them away; but because it is 〈 in non-Latin alphabet 〉 I will take to them, some saith Calvin, render it I will bring to them the enemy that shall destroy them: but 〈 in non-Latin alphabet 〉 saith he, is sometimes put for 〈 in non-Latin alphabet 〉 and therefore the best reading is, I will take them away; that of others, I will utterly forget them, because 〈 in non-Latin alphabet 〉 signifieth to forget, is not to be embraced, because that word is not the same with this. In these words is nothing else then but an amplification of the threatening before going, I will not have mercy, as if he had said, this shall appear by my utterly putting down that Kingdom never to be by any power set up again. As indeed it never was, but Judah being afterwards carried away, was at the end of 70 years restored again.

Touching whom therefore it followeth, I will have mercy upon the house of Judah, and save them by the Lord their God, not by sword or battle, &c. For the better understanding whereof we must look into the History of Amaziah the King of Judah, whom Jehoash the King of Israel overcame and took away his treasures, and brought Judah very low; therefore in Jeroboams time, who succeeded Jehoash and was rather more mighty, it cannot be doubted but that Judah continued in the same low estate still. The meaning then must needs be, that in this low estate of theirs the Lord would have mercy upon them, and save them from their enemies, when Israel that was now so potent, and for this insulted over them, should be destroyed and cease from being a Kingdom anymore forever: for which it is also added, not by sword or battle, horsemen or horses; wherein they were then most weak. A thing worthy our noting, that the Kingdom which hath little strength shall be saved and stand, when the [Note.] Kingdom far more potent shall be overthrown: so great a difference doth sin and righteousness make betwixt Kingdoms.

And this was notably seen in the days of Hezekiah King of Judah a godly King, when the Assyrians coming against him under Sannerib were destroyed in one night to 185000. But even in the same Kings time, they coming against the Kingdom of Israel prevailed, and destroyed it. And it was further fulfilled in their deliverance out of the Babylonish captivity, when they were brought into their own country again, not by any force of arms, but merely by a divine power working in the heart of Cyrus to give them leave to return. Jerome and Hilary, because it is said, by the Lord their God, understand also the salvation to come by Christ Jesus, who is our Lord and our God, and this is the greatest salvation of all others: and commonly, as Lyra noteth, prefigured in that saving of them out of captivity by Cyrus. Calvin makes a question here how it came to pass, that the Prophet spake so well of Judah in comparison of Israel, and so much to her comfort, when so terribly against Israel; forsomuch as Judah was also notoriously wicked, as is often complained by Isaiah, especially ch. 28. But it is the King, at whom God especially looketh, either in judging or showing favor to a Kingdom, and not to the wickedness of the people, as we may see in the histories of godly and wicked Kings, the one sort being always a means of blessing to his Kingdom, the other of judgments. And specially in Hezekiah and Hosea, in whose days Israel was destroyed but Judah saved, the one being most wicked, the other most zealous about the worship and service of God. But to look back again a little to v. 6. where it is said, I will utterly take them away, a question hereupon is made, how this was verified, when as not only the tribe of Judah and Benjamin were restored to their country, but also they of other tribes, as appeareth 2 Chron. 30. where it is said, after the Assyrian captivity, that Hezekiah sent to them of Ephraim, Manasseh, and Zebulon to come to Jerusalem to keep the Passover. And it is said Ezek. 37. 15. and shown by a sign of two sticks that Judah and Israel should live together under one King.

Answ. The first allegation is of no force because it is plainly said, that they of Israel, and the Tribes named there were not any that returned again, but such as escaped when others were carried away. For the next, it may be understood of those of Israel, who were mingled with the kingdom of Judah; and were carried away with the Jews into Babylon, for even in Rehoboams time, many of the ten Tribes being moved by the idolatry of Jeroboam changed their habitations and came and dwelt in the kingdom of Judah, where was the place of God's Worship, and by this means, it is said, His kingdom was the more strengthened. And these most probably continuing in their posterity there till the Babylonish captivity, but then returning again, are meant, being all the Israel remaining, the rest being carried so far off that they never since appeared anymore; only we read of them, that they were shut up with the Caspian mountains, and are there in infinite multitudes at this day. Moreover there is another understanding of Israel, viz. of the faithful of all Countries and Nations, who come to be one with the Jews, that believe in Christ, Gal. 3. 28. of whom the words, verse. 10. the number of the children of Israel shall be as the sands of the Sea shore, are to be understood, as Expositors generally agree, and not of Israelites only according to the flesh, of which I shall speak more, when I come unto them.

And when she had weaned Lo-ruhamah, she conceived again and bare a son. Heb. weaning of Lo-rubamah is held also to be significative, setting forth the taking away of Israel from being nourished anymore by God, by his Word and Sacraments, and carrying her into a strange land, to be fed there with other things, viz. the vanities of the heathen, serving their God's. And as one noteth, this daughter shown the weakness, to which this kingdom should grow, being before as a son, now it should be weak, as a daughter. For the son next brought forth called Loammi, not my people; Hereby was further shown, that Israel being thus put off should no more be accounted of as God's people, but left to the will of their enemies as strangers to be domineered over with great cruelty, and to be placed where they would.

But the number of the children of Israel shall be as the sands, &c. This is Hebr. the beginning of chap. 2. and indeed forsomuch as it is the beginning of new matter, viz. of comfort, whereas hitherto nothing but terror hath been spoken, it were best to begin a new chapter here, the vulgar translation doth, Junius not, but hath it as a continuation of this chapter, and for But, hath although, yet Heb. it is And, as if he had said, thus it shall be, Israel shall be so utterly rejected, as before goeth, and having continued long in this estate shall miraculously be increased in number as the sands of the Sea shore. Which is added saith Calvin, to prevent an objection that might be made, if the children of Israel shall be utterly taken away and no more be a people, what shall become of God's promise to increase Abraham's posterity to be as the dust of the earth? It is here answered, the children of Israel shall thus indeed be rejected for a long time, but the time shall come, when they shall be again far more increased by the accession of the faithful of all countries and Nations under the Gospel. For these together with the believers of the Jews and Israelites bear the same name, now the posterity of Israel being not the only Israel, but all the faithful of any other Nation, as the Apostle showeth, Rom 9. 24. 25. alleging the very words of this place, and Isaiah 44. 5. is plain for it, saying of the Nations, one shall call himself. Jacob, and another by the name of Israel, and so it is here added, in the place, where it was said, ye are not my people, it shall be said, ye are sons of the living God, more grace being promised to this Israel, then ever before. For then they were called only his peculiar people, and once, Israel is my son, my first born, and the people of God, but here, sons, and sons of the living God, intimating more favor everlastingly, causing more boldness and confidence, and life of grace and glory forever.

Then shall the children of Judah and the children of Israel be gathered together and appoint over them one head and come up out of the land, for great shall be the day of Jezreel. Here it seemeth plainly prophesied, that not only Judah, but Israel also, even they of the ten tribes, who were formerly divided from the kingdom of Judah should return out of the land whereinto they were carried, and then be united under one King, Christ Jesus, never to be divided anymore. And about their uniting under him he speaketh so, as that it cannot be understood only of some of the ten tribes, who lived mixed together with Judah, but of them, that never before after their division were again mixed till the time here spoken of: for it is said, that they shall gather themselves together, intimating, that they lived at a distance all the time before, and appoint over them one head, intimating that they did not so till now. And therefore the Apostle Paul speaketh so confidently that there shall come a time of their conversion, Rom. 11. 25. applying hereunto, Isaiah. 59. 20. speaking of the Redeemer coming to Zion and to Jacob, as here both are comforted by the like promise. Yet both Jerome, Augustine, Lyra and Calvin expound all this of spiritual Israel, the faithful of the Gentiles, making no mention of the conversion of the ten Tribes at all, but by Judah understanding the Israelites either of the two Tribes any other of the Tribes that embraced the Faith, and by Israel the faithful of the Gentiles. And for the last words some say, great is the day of Jezreel, that is, of the seed of God, as the word signifieth, some take it to be spoken with reference to the words before going, I will visit the blood of Jezreel, &c. verse. 4. 5. as if he had said, it may seem incredible which I have threatened against Israel, but it shall certainly come to pass, and the day when, shall be greatly noted, as wherein great things were done. Gwalther referring it likewise to that which was said before takes in all both the threatenings and the promises, for in respect of both it shall be counted a great day, when these mighty things shall all come to pass. I see no reason, why by Jezreel the kingdom of the ten Tribes may not to be understood, and their day of conversion said to be a great day, seeing the first son of Hosh • ah by his wife had his name Jezreel, that herein he might figure out this kingdom, which thought itself so strong, but for sin was adjudged to dissipation, yet being by God's mercy gathered together again with Judah under the Gospel, Israel should be as honorable and famous, as before miserable and infamous, and the day when this should be done should be counted a great day of Jezreel, formerly so called in derision, but now seriously they coming to be the seed of God, as it is expressly said they shall be called the sons of the living God: and therefore I rest in this, it is here prophesied, that not only some of the kingdom of Judah, who returned from the Babylonish captivity shall embrace the Faith of Christ, thus becoming the sons of God, as it is said, John. 1. 12. So many as received him to them he gave power to be the sons of God, even to them that believe in his name; which began also to be fulfilled in the Apostles, and 70 sent out to preach, and in thousands of other faithful people of the Jews, of whom we read Act. 2. Act. 5. Ast. 21. And moreover it is prophesied of the kingdom of Israel so long continuing no people, that the time shall come, when even they shall be enlightened also and come up, or ascend to this high honor out of the land, wherein they have so long lain dead, as it were, for which Saint Paul calleth their conversion a resurrection from the dead, and Ezek 37. it is set forth by the reviving of dead and withered bones. But touching their coming to their own country again, and living all under one King, being a man in this world of the race of David, as some conceive, is meant by their appointing one King over them, and their coming up out of the land, understanding hereby a local motion, it cannot be grounded upon this, or any other Prophesy, in which that which is spoken in this kind is to be understood spiritually, for so much as the distinction of places now ceaseth, and the serving of God by Sacrifices and incense, all worship being in spirit and in truth. But what is it that he saith, they shall appoint one head over them? shall they or God appoint him? Answ. it is thus said, to show their willingness to receive him whom God appointed, as Psal. 110. 2.

CHAP. II.

SAy to your brethren Ammi, and to your sisters Ruhamah; that is, saith Lyra, ye Apostles and other Preachers of the Gospel comfort all the faithful, that by your preaching are brought to Christ by Faith and repentance, telling them, if they be of the Jewish Nations, that although they were rejected, as no people a long time, yet now they are the people of God, for the word 〈 in non-Latin alphabet 〉 signifieth my people, and your sisterhood of the Gentiles, being converted, ye have now obtained mercy, as the word 〈 in non-Latin alphabet 〉 signifieth. Calvin will have it an exhortation in general made by one Christian to another, that they might cheerfully praise God together for his great grace in Christ Jesus.

Plead with your mother, for she is not my wife, neither am I her husband. Having in the former words comforted the faithful, of whom the most eminent were Jews; now he returneth again to the wicked, who were the far greater part of them, bidding the faithful to reprove and sharply to deal with them, as they were well worthy. And he setteth them forth by the name of their mother, because they from whom they descended according to the flesh remained still in sin and infidelity for the most part, as is intimated in that saying of Christ, when the Jews objected unto him, that he cast out devils by Belzebub, if I by Belzebub cast out devils, by whom do your children cast them out? For hereby he showeth that the Apostles and 70 whom he sent out giving them power to cast out devils, were the children of unbelievers, that persecuted Christ as well as others. Calvin understands it of the people then going on still in their idolatries, notwithstanding all his threatenings. For as he began with threatening, but turned to consolations in respect of the faithful amongst them, so now again he reneweth his first theme of threatening against them that were nothing moved by all that was said, but went on obstinately still in their idolatries and other abominations. But for so much as it is here prophesied what should be done in time of the Gospel; I think it best to refer this to the same time also, as Lyra doth. Let the Jews, that are Preachers of the Gospel, plead with the Synagogue, of which they were, and say in the Lord's name, thou art not my wife, neither am I thy husband. For thus Christ did, Matth. 23. 23. and Paul, Rom. 11. and Rom. 9. and Act. 28. yet because it is whoredom about which they are bidden to plead, that is idolatry, which is commonly called spiritual whoredom, and to this the Synagogue was not addicted in the time of the Gospel nor before, since their return out of Babylon, that of Calvin may well stand, the faithful then living, who were moved at God's threatenings by the Prophet, are bidden thus to plead with their mother, the idolatrous Church that then was. But the former exposition holdeth good also, since the Synagogue in the time of the Gospel hardening herself by unbelief might well have the whoredom of idolatry laid to her charge, for that which was done of old, the children's children that live in sin, being in the same guilt in the sight of God, that their forefathers were in, as may be gathered from that saying of our Lord. All the righteous blood from Abel to Zechariah, shall be brought upon this generation, therefore that generation was guilty of bloodshed many hundred years before, and if of blood, of other soul sins also for which the Prophets being stirred up to inveigh against them were murdered by them and therefore of idolatry, which was the greatest.

Let her put away her whoredoms, &c. Lest I strip her naked, &c. and I will not have mercy upon her children, &c. As before he threatened the ten Tribes as is commonly held, so now he threateneth Jerusalem and the Tribe of Judah, bidding her put away her whoredoms, that is, idolatries whereby she became like unto a whore, laying open her breasts to allure lovers unto her. Otherwise he threateneth to strip her naked, as Lyra saith, by the Chaldees, and leave her as in the day of her birth, that is, in her filthiness of sin, as Ezek. 31. and make her as a wilderness, her walls and buildings being pulled down, and slay her with thirst, for want of water in time of the strait siege, wherewith the Chaldeans besieged them. And for her children, that is, her young men, who were fit for war, he threateneth, that they should find no mercy, but be cruelly destroyed, all which came to pass accordingly. Thus for that which was done then, but Jerome applieth it to Jerusalem being otherwise adulterous by being sectaries of divers sorts, and heretics amongst Christians, for there be more sorts of adulterers and adulteresses, as we may see Jam. 4. 1. Such whoredoms if she put not away, he threatened the same to be done by the Romans that was done by the Chaldeans, as it was abundantly sulfilled in the destruction of their City. Calvin, by leaving her as in the day of her nativity, understandeth the time of her coming out of Egypt, when full of fear they fled in the night out of Egypt and came into the Wilderness, where they wanted both bread and water. The Lord here threatens the Jews, as a King that hath raised a base person to honor, but seeing him abuse it to pride, sai • h, Thou proud beggar, whom I have so set up, dost thou make this use of my kindness, despising me to follow other Lord's? I will pull thee down again, and make thee as low, as • ver thou wert, according to the condition, wherein thou wert born. Yet it is to be noted, that he doth not put them out of all hope, for he doth not absolutely threaten them, but saith, Lest I strip thee naked, &c. giving hope yet, if Judah had any grace to turn from her whoredoms, that she should find mercy. And likewise there is hope for any [Note.] sinner, whilst he liveth, how greatly soever he hath offended, he is but in danger in case that he goeth on obstinately, but who so turneth shall escape.

For she said, I will sgoe after my lovers that give me my bread, &c. By Lover sometimes are understood Assyrians and Egyptians, whom Judah counted her friends to help her in distress against other enemies, as Ier. 2. and Ezek. 16. sometimes idols, as Ier. 3. Ezek. 23. The Chaldee renders it, people's thy lovers, and so Jerome understands, but it appears that idols are rather here meant, as Calvin hath it, because they say, which give me my bread, &c. for such was the sottishness of the Jews turning idolaters, that they ascribed all the good that they enjoyed to the idols, whom they served, as we may see Ier. 44. and Exod. 22. where they most grossly say of the golden calf, These are thy gods that brought thee out of the land of Egypt, when as they were made but yesterday of their golden earrings. They ascribe to their idols their bread, and water, wool, and flax, oil and drink, where by bread and water are meant things most necessary to satisfy hunger and thirst, by drink wine or strong drink, the word is 〈 in non-Latin alphabet 〉 shikui, coming of 〈 in non-Latin alphabet 〉 abundantly to water, implieth liberality in their drink. For men in a prosperous estate have not only necessaries, but things more excellent and comfortable, by oil is meant that wherewith anciently the rich anointed their bodies, which made the face to shine, that is, the countenance more pleasant and cheerful, wool and flax were for clothing both woollen and linen.

Therefore I will hedge up her way with thorns, and make a wall, that she shall not find her paths, that is, the Chaldeans, who were both as an hedge of thorns about Jerusalem, and if they should think, that the hedge might be burnt, he saith they should be a wall also, and she should not find her paths, that is, to the Egyptians her lovers, as it followeth, verse. 7. She shall seek after her lovers and not find them, for they were the Egyptians from whom they expected help against the Chaldeans, but in vain as the history showeth, Ier. 37. 7. where it is said, that Pharaoh, who came out to help them, should return home again, and the Chaldeans should take the City. And Josephus saith, that the King of Egypt, to whom Zedekiah had revolted from the King of Babylon, came out with a strong Army to help him against the Chaldees, but Nebuchadnezzar leaving the siege went and beat him back and returned again, which well agreeth with that which is said by Jeremiah. But how could Jerusalem go to seek her lovers, when her way was stopped up, as is aforesaid? Answ. It is not meant with her bodily feet, but affection, and expectation upon a former agreement, and by her lovers also understanding her idols, she went to seek [Note.] help of them in vain, by praying to them, for which he saith, she shall seek but not find them, that is, any help by them, she being destroyed notwithstanding. Then she shall say, I will return to my former husband. After sufferings repentance followeth, but grievous things are first suffered, for which it followeth, ver. 9. I will take away my corn, &c.

For she did not know, that I gave her corn, and wine, and oil, &c. The ground of idolatry, and likewise of living in any other gross sins is ignorance, or continuance in sin causeth ignorance, which was not so gross at the first, but now there is no knowledge or conscience of it, for which the wicked are commonly spoken of as fools; wherefore wouldst thou be wise and knowing? flee sin, which puts out the eyes of the understanding. And it is to be noted here, that corn and wine are named, for bread and water, and drink before spoken of, to show, that by drink, the best drink was meant, and for wool and flax gold and silver, to show that riches were meant thereby, one or two kinds being put for all others, of all which gold and silver is the price, and therefore they that have store of them can soon thereby fill themselves with gold and silver. Which thou hast prepared for Baal, that is, to make and beautify the idol so called, for this was the common name of any idol almost, they being called together Baalim, in the plural number, of which see before in my Exposition upon Judge. 2. 13. They were, saith Gwalther, held to be God's inferior to the Lord, as the Papists at this day hold the Saints departed to be, yet such as ought to be called upon, and have precious shrines and gifts of silver and gold offered unto them. But because Judah did thus abuse the gifts of God bestowed upon them she was before threatened, that she should be stripped and made naked, and become a poor despicable people, as at the first, verse. 3. and verse. 9. the same is threatened more at large, I will take away my corn in the time thereof, and my wine, &c. that is, when harvest time cometh and the time to gather grapes, there shall be neither corn nor grapes, for the land shall be as a wilderness, wherein nothing groweth, v. 3. and if vines or figtrees grow, the land being as a Forest for beasts to live in, they shall eat them, verse. 12. And this doth not a little aggravate the judgment to be deprived of necessaries for this life at the very time, when we hoped, [Note.] that now we should reap and enjoy them. For this is the husbandmans comfort in the midst of all his toil, making him patiently to wait, that harvest time will come, which will pay him for all. And it is just with God, if we bring not forth fruits of righteousness to him in his time, which is the time of his harvest, as it were, to take from us our corn in our harvest time, bringing us in hope even to the entrance of this time: but then by foreign enemies breaking in, or by unseasonable weather destroying all, as Esa. 5. Luk. 13. 6. if therefore thou wouldst be blessed do like the righteous man, who brings forth fruit in due season.

And here mention is made of wool and flax again, to cover her nakedness, the one for linen, the other for woollen garments, which showeth the use of apparel to be not for pride and ostentation, but to cover our nakedness, as in Adam and Eve at the first. And because he saith, my corn, and my wine, Note, that our goods are not our own, but the Lord's, and we are only stewards, in danger to have them taken away if we use them ill, and to be called to an account.

And I will cause all her mirth to cease, her feast days, new Moons and Sabbaths. There are three parts of God's judgment threatened against Judah for her abominations. 1. Poverty instead of riches, wherewith she abounded before, v. 9. 2. Desolation of the City and Temple, they being destroyed no more festivals shall be kept, and so mirth should cease, because those were the times of their meeting together at Jerusalem and making merry, the Pasch, Pentecost and the feast of Tabernacses, besides New Moons, of which Numb. 28. 3. Desolation of the whole country, v. 12. I will destroy her Vines and Fig-trees, &c.

Thus they that have the goods of this world, but know not how to use them aright but abuse them, shall be made poor enough, and they that have [Note.] had by reason of their prosperity days of mirth and joy, for the like reason shall have days of sorrow, all joy ceasing, and their fruitful country shall be turned into a wilderness, because they abuse the fruits thereof to gluttony and drunkenness, whereby Baal a lord, as the word signifieth, is served again, since such are censured as making their belly their God or Lord, as Philip. 3. 21.

But what is that v. 10. I will discover her lewdness in the sight of her lovers, Hebr. her foolishness, that she was so ignorant as was before said; for when by my judgment she shall be stripped of all in the sight of the Egyptians her lovers, that would have holpen her, but could not, even they shall take notice of it, that she was a fool for thus detracting from her God, and ascribing all her good to other God's: neither indeed were they such Lovers, but that seeing her brought so low they despised her more then ever they loved her, as is intimated Isaiah 19. 17. at the least, they would when the days of her prosperity was at an end and she was now in misery, do according to the proverb,

Therefore I will allure her, and bring her into the wilderness, &c. R. Solomon, saith Lyra, understandeth this of the Kingdom of Judah brought back from Babylon, when the Jews enjoyed again the like prosperity to that which they enjoyed before; but this cannot stand, because Rom. 9. the last words are applied by the Apostle to the Gentiles, I will call them my people that were not my people, as was touched before. He therefore understands it of the faithful Gentiles, and the Church consisting of them, for to her when comfort was spoken by Christ, some that they might the more freely intend the service of God, went into the wilderness leading an eremiticall life; then her vineyards were restored unto her, because Christ is a vine, from whom the Christian hath the wine of spiritual consolation, and the valley of Achor for the door of hope, that is, trouble, as the word Achor signifieth, for from in ward trouble and sorrow for sin, he ariseth up to hope towards God. At that day thou shalt call me Ishi and not Baali, Ishi signifieth my husband, Baali, my Lord, so that hereby is intimated conjugal love, wherewith they should be affected, and not slavish fear, to which they are subject that are out of Christ, v. 17. And I will take away the names of Baalim out of her mouth; that is, in detestation of her former Idolatries, to which all the heathen were formerly addicted, now Idols shall no more be once named. v. 18. And I will make a covenant with them for the beasts of the field, that is, men of might, who before were persecutors, but now professors of the Gospel, and creeping things, that is, under-officers, so that none shall molest them, but they shall be safe and quiet, as it was in Constantine's time. v. 19. And I will betroth thee unto me forever, this my favor shall not be for a time only, and then have an end, but forever, for the Church of the Gentiles shall stand firm against all persecutions afterwards again arising by Antichrist to the worlds end. v. 21. And I will hear the heavens: that is, the Angels of heaven praying for the Christian Countries over which they are set as Guardians, and the heavens shall hear the earth: that is, the inhabitants of the earth, the gifts and graces of the Spirit coming from heaven, being multiplied upon them, set forth by corn and wine and oil: Or I will hear the heavens, making them by their influences a blessing in temporal things upon earth, corn and wine being brought forth in abundance for the comfort of Jezreel, that is, this my seed▪ v. 22. And I will sow her upon earth; that is, multiply her children, as corn sown multiplieth upon the ground, and then she that had no mercy, called therefore Loruchamah, shall have mercy, and he that was rejected as no people, called therefore Loammi, shall be called the people of God. And understanding all thus, he maketh the first words, v. 14. to cohere with those at the beginning of the 10. chapter, Say to your brethren, Anmi, &c. Hitherto Lyra, Theophylact, Theodoret, and Ruffin follow R. Sol. but Jerome and Cyril are for the exposition hitherto made. And if the former part of the chapter be a prophesy of grace shown under the Gospel both to Jews and Gentiles, that believe as it is, that which is here spoken to the same effect, must needs be understood accordingly. For as v. 1. comfort is spoken both to brethren and sisters by the name of Anmi and Ruchamah, so here I will speak comfortably to her, and as v. 7. I will return to my former husband, so v. 16. thou shalt call me Ishi my husband, and v. 23. I will have mercy upon her that had no mercy, and call them which were not my people, my people, that is, Ammi and Ruchamah, as v. 1. and the same also was said before ch. 1. 10. when the Lord then saith, Therefore I will allure her, he meaneth the Church under the Gospel, before called Ammi and Ruchamah, but now set forth only in one word her, but v. 22. by Jezreel again, as she had been before, ch. 1. 11. But how doth the word (Therefore) cohere with the premises, shall they therefore be spoken comfortably to, because they have foolishly ascribed to Idols that which God gave them, and therefore were stripped of all again? It may, as one showeth, have a good sense thus, because I have afflicted her, as she was well worthy, but she being afflicted repented, and thought of turning to me, as v. 7. therefore I that love not to chide continually, but after judgment to show mercy again to all penitent persons, will do so by her. But what meaneth he by saying, I will bring her into the wilderness: is there anything in a wilderness whereby one might be allured? Answ. Calvin saith, that the meaning is, after I have brought her into a wilderness of trouble and misery. But because alluring goeth before this bringing, it is not probable that this bringing is meant of an act done before, but after it. Therefore I subscribe rather to them that hereby understand it to be spoken in allusion to that which was done to the children of Israel brought out of Egypt to go through the wilderness into the land of Canaan. For with this Message was Moses sent to Pharaoh to require him to let God's people go 3 days into the wilderness.

The meaning then is, I will by setting before her the land of promise, heaven and happiness, persuade her so, that she shall not be unwilling to go into the wilderness of misery, that she may finally attain everlasting felicity. For even then his speaking is to her heart, as in the next words. And whereas it is added v 15. the valley of Achor, a door of hope, the same is further expressed, as hath been before shown. As the children of Israel coming thither had much trouble by reason of Achan, who gave the name to the place, but presently after began great comfort at the subduing of Ai, so they that are troubled for their sins, enter by Ai, as it were, into their rest forever, as by a door into a spacious and pleasant place. Calvin in expounding this goeth from all others, by Achor understanding the plain and fruitful place called Achor, giving this for the sense, bringing her into a part of the fruitful land promised; whereby she should have hope of a full possession shortly after. For thus the Lord begins to fulfill indeed what he speaks to the heart, restoring the wine of spiritual joy to the faithful, which before they could not have, but were deprived of for their sins, according to the former words, I will restore to her, her vineyards, and because another comfort lieth in fruitful places abounding with cattle, he speaks of the valley of Achor, which is described by cattle lying there, Isaiah 65. 10. which maketh much for this exposition, and therefore according to it I conclude, that it is meant she should have vineyards, and fruitful pastures, spiritual joys and riches: and she shall there as in the day when she came up out of the land of Egypt: that is, the Egyptians being drowned in the red Sea, Exod. 15. for so the faithful in bearing the Gospel were full of joy, Act. 2. Act. 4. Act. 8. and to express this joy we are bidden to sing Psalms and hymns.

Touching v. 18. I will make a covenant, Calvin understands it literally, as for sin all creatures are ready armed against man, as against the Egyptians, Assyrians, and the children of Bethel, and it is threatened Deut. 28. so sin being forgiven, as it is, to the faithful, they shall no more be endangered by them, but God in his providence will take care over his, that they shall be safe from them. For those that are not thus protected, see in what dangers they are everywhere, Amos 3. 19. And all this he applieth so to the Jews returning out of Babylon, that he extends it to the faithful under the Gospel also. But because after beasts he speaketh of the bow and the sword, which should cease; I rather think with Lyra, that men, enemies to the Gospel, are to be understood, either when God over-ruled them, to cease from persecuting, or converted them, as Constantine.

And I will betroth thee to myself in judgment and justice: that is, in judgment being on thy side and against thine enemies; and in justice, justifying thee by saith from thy sins; for which faithfulness is also expressed v. 20. in loving kindness and mercy, not for any merit of thine, but for my mere mercies sake.

And I will hear the heavens: this is spoken with a gemination for the certainty of his hearing; and the meaning is, whereas the heavens being full of watery clouds, desire to empty and disburthon themselves by distilling them, so I will hear and grant this their desire; and whereas the earth being dry, desireth irrigation by showers from heaven, so the heavens by raining shall hear this her desire; and whereas the corn desires to grow plentifully, and so doth the Vine and Olive tree to bear fruit, the earth being watered from heaven shall hear them, so that they shall abound in fruitfulness, and hear Jezreel, or the faithful hitherto comforted, who are the seed of God. So Euripides, cum est sicca tell us imbrem amat: cum turget aether imbre, cum caelum tumet: affectat ut in telluris sinus cadat. So Aristotle citeth him Ethic. l. 8. c. 1. The meaning of the Prophet, is not only that the faithful be blessed with all manner of increase of heaven and earth, but with riches of grace. And I will sow her in the earth, that is, the Church set forth by the name of Jezreel, God's seed, all over the world by my sowers the preachers of the Gospel, as Mat. 13.

From all which we may gather, that God is not reconciled or in a way of [Note.] mercy, when in any kingdom men rage like wild beasts one against another, and wast and destroy one another in war, and the weather is unseasonable and the fruits of the earth scarce. For when a people professing his faith executeth his judgments and righteousness, faith given is duly kept and mercy and loving kindness is exercised, they are as a wife betrothed to the Lord, and all manner of blessings shall certainly follow, otherwise God will not be as Isbi but as Baal unto them to their ruin.

CHAP. III.

GO yet, Love a woman beloved of her friend: Here the constant love of God towards the Jews in particular is further set forth, who so ungratefully rejected him coming amongst them, and were therefore by him judged, and remain under his judgments to this day, a scattered and despised people in all countries and nations. For to signify this Hosea is bidden to go love a woman beloved of her friend. This woman being the Jewish Synagogue, her friend the Lord, who had always shown singular love unto her, and although for her crucifying of Christ his dear Son, he dealeth long so severely with her, yet as an Hosea, that is, a Savior; he loveth her still, and will in the last days show it when they shall be converted unto him, as in the last words of this chapter.

Some expound it of the Jews returning after many days out of the Babylonish captivity, but Jerome and Lyra, as hath been said. And against the other make divers things here spoken of: that he saith they should be without a king, and a Prince, whereas the Jews in that time were not, for Jehoiakim lived many years after, and was advanced by Evilmerodath the K. of Babylon: and from him came Salathiel their Prince, and Zorubbabel, although none of them acted as King or Prince till their return.

2. After this long space of time they have David their King, which could not be Zerubbabel, for neither was he a King, nor ever thus called.

3. It is said that this should be in the last days, whereby the time of the Gospel is always set forth, all the time before being called old, as Heb. 1. 12. but these novissima tempora, because all things are now new, yea, and at the latter end of them the Jews shall be new creatures, as all be that are in Christ, and then the world shall be destroyed and God will make a new heaven and a new earth.

To leave that exposition then to the Authors of it, amongst whom Calvin ingenuously confesseth, that by David spoken of in the Prophets, Christ is always set forth, and therefore this long time of the Jews being without a King, &c. must be understood of the time immediately going before their embracing of the faith of Christ, and therefore not of the time of their captivity: for then they had not David for their King, neither can it be understood of the time immediately going before Christ's coming and after their return, for then they had Princes and Priests and Sacrifices. And what remaineth then, but to understand it of the time that now is, at the end whereof the Jews shall turn to Christ? and herein Gwalther and Tossarius also follow Jerome.

But to come to the words in particular, Love a woman beloved of her friend, or neighbor, for 〈 in non-Latin alphabet 〉 signifieth either. This is commonly understood of another woman besides her, whom he was first bidden to take to wise, ch. 1. But some rather think the same Gomer to be meant, who after that Hosea had married her had other Lovers, that is, God's, with whom she committed spiritual adultery. But he must love her still, to show, that although the Church of the Jews were adulterous, yet God still loved her, and at length will manifest it, albeit in the mean season she be in misery. For if by a woman beloved of her friend, that is, her husband; as some say, another woman a wife to some other man were meant; Hosea were bidden to do a thing unlawful: or if one never married before, the similitude would not hold, for Judah set forth by her was married to the Lord, and in covenant with him; but because she had joined her self to other Lovers, she should be shut up, as it were, a long time, but by the Lord beloved still, that is, a remnant of them, howsoever many years first passed, before that any such love of his appeared towards her, and according to this the Apostle saith, they are enemies in respect of the Gospel, but beloved for the fathers sake. And to make it yet further appear, that the woman here spoken of was a married woman; it is added, yet an adulteress; and the Church of the Jews long was ago by the Lord married to himself, for he saith further, according to the love of the Lord towards the children of Israel, that look to other God's and love flagons of wine, for the Lord loved that Church formerly and married her, and still, although it appeareth not, he loveth her secretly, purposing one day to show it.

The meaning then is, Love the woman whom before thou tookest, although an adulteress, for so the Lord loveth Judah, although looking to other God's as friends and worthy of her love; and thus thou shalt set forth the Lord's love towards her, and that, which in love he will do for her in the end.

But what is it that he addeth, and love flagons of wine? some think drunkenness, for with this sin the Jews are often charged, Isaiah 5. Isaiah 28. &c. and not with Idolatry only, which also seemeth to me most genuine, because Idolatry went not alone, but together with it all manner of excess of riot, free drinking of wine and venery, which wrought much upon vain and luxurious persons to make them turn Idolaters, as Numb. 25. the Hebrews were tempted by the Midianitish women and idolatrous feasts to their Idolatry. And of their custom in such superstitions, Belshazzar and his Princes may be an example in the night that Babylon was taken, they being all drunken and their concubines with them; yet some going to the word here used 〈 in non-Latin alphabet 〉 signifying fundamentum, understand old leaves being rotten, that fall to the bottom of the vine, being good for nothing; and hereby the vanities of Idolatry: but it is best to retain the proper sense, see ch. 4. 11.

So I bought her to me for 15 pieces of silver and for an omer of barley, and half an omer: Hereby it should seem that the woman by him formerly taken, was not meant, for he needed not to buy her, seeing she was his wise before. But this is easily answered, she was gone from him and followed other lovers; therefore she being not willing otherwise to return unto him, he bought her as if he had never had her before. But it was a poor price that he gave 15 shekels of silver and an omer of barley; since that in case an Ox gore a maid servant, the owner must pay 30 shekels; hereby then is intimated, that this woman was now in a base and poor condition, for she setteth forth Judah spoiled by the Chaldees, and made slaves and captives, and so bought and sold for little. The word argenteus here used, signifieth denarius, apenny, which was the same with drachma, a piece of 7 ^{d. ob.} Junius for pieces of silver, hath shekels of silver, giving this for a rule, that when pieces of silver are spoken of, shekels are meant, and shekels of the Sanctuary. But as hath been by me already shown upon Acts 19. it is a piece of no more then 7 ^{d. ob.} a shekel common 15 ^d. the shekel of the Sanctuary twice so much: and when shekels are meant they are commonly named. For an omer and half of barley, Hebr. it is, omer, and 〈 in non-Latin alphabet 〉 rendered by Calvin, half a corus, and so in Vulg. Lat. a core and half, by Junius an homer and half, and how much an omer is, see Exod. 16. 36. the tenth part of an ephah, answering to our bushel, or somewhat more, as I have there shown. Lyra and Tossarius following Jerome, and for an homer reading corus and half, and determining corus to be 30 measures, hereby understand 30 days, unto which 15 being added, as being the half core, together they make 45. and the 15. pieces of silver spoken of before, 15 days; saying, that hereby is set forth the coming of the children of Israel out of Egypt the 15 day of the first month, and their coming to Mount Sinai 45 days after, that is, the first of the third month, Exod. 19. But this Calvin rejects as childish, and no better is another devised by Lyra, viz. by 15 shekels or pieces of silver understanding 15 Prophets, 3 greater and the 12 smaller, for Daniel is by Jerome put amongst the Hagiograph; and by 45 meastures, 45 generations reckoned up Mat. 1. to 42, unto which 3 Kings there omitted being added betwixt Joram and Uzziah, the number of 45 is made up.

But what do I trifling out the time in recounting these, when as Ribera himself rejects them and closeth with Calvin, though covertly pretending it to be his own? and this is Calvin's, Hereby is nothing else meant, but that Judah by this woman set forth, was now poor and base, yet enjoying in this poor estate some fruit of God's love although but a little, having some money still, and some course means of living, an homer and half of barley meal, one of the smallest measures and the coarsest grains fed upon only by poor folks in time of scarcity. And Gwalther following the same noteth, that God giveth the Jews money and provideth for them so, wheresoever they be even at this day, and howsoever oppressed, that they have wherewithal to live, and sometime grow rich to the admiration of all men. And herein do I rest also, only I conceive further, that in the number of 15 and one and an half, some further mystery lieth touching the time in which to keep her in this poor manner this is given, whilst the time cometh of her conversion, and so 15 pieces may happily set forth 1500 years since her rejection, Jerusalem being destroyed, and one omer and an half 150 years, at the end of which time being here called many days she shall have the veil taken from before her eyes according to 2 Cor. 3. and so see Christ to be the true Messiah, whom they yet hate and persecute. And if so, their time will be about anno 1720. but herein I make bold only to spend my conjecture.

And I said, thou shalt abide for me many days, &c. The Lord hereby shown, that he would not immediately take this his wife again, but in this poor condition she should remain a long time, till it should be his pleasure to take her, which he would certainly do at the last, for which he saith, I will be to thee, but in the mean season she must not commit adultery anymore with other gods, as she had formerly done. So that he meaneth this should be for her castigation in respect of sins past, and specially the great sin of refusing the Gospel •… fered unto her. And to express her misery further in this long time he •… h, she shall continue many days without a King, a Prince, a Sacrifice, an Ephod, &c •… phim; whereby he intimateth, that for a people that have used to live under a sing, to be without, is a great misery, that we may acknowledge the benefit •… f Monarchy and aspire again after it, when we want it. According to this prophesy the children of Israel have been without a King or Prince of their own ever since the destruction of their City, and without Sacrifice, because •… o sacrificing might be but at Jerusalem, in the place by God appointed, from which they live still exiles. The Ephod, without which it is also said that they •… old be, was the high Priests garment gloriously made and set with precious stones, whereby he gave answers. And therefore when Abiathar fled from •… l to David; he carried with him the Ephod, 1 Sam. 23. 6. and hereby David being in Keilah, inquired of the Lord, v. 9. And it is shown that as they should be without divine worship, or instruction all this long time, so they should not live in their old superstition by Idolatry, as indeed they do not, wheresoever they be dispersed at this day.

But what meaneth he in saying, they should not only be without an image but a teraphim also? There were two sorts of Images, the one called 〈 in non-Latin alphabet 〉 a Statue, being the similitude of any such creatures as the heathen worshipped, of beasts and sowls and creeping things, as Rom. 1. 23. the other Teraphim, being the similitude of a man, for it is said of Michal David's wife, that she laid an Image in his bed, showing it to them that came to kill him, whereby they were deceived; which is Hebr. called Teraphim, and Gen. 31. 19. where the translation hath Images, Hebr. it is Teraphim, and Judge. 17. 4, 5. it is said, that Michah had graven and molren Images, which are also called Teraphim: of this R. David Kimhi saith, that it was an Image whereby they saw things to come, the Devil giving answers thereby: so likewise Lyra, Vatablus, Clarius, and Isidor. but this is doubted of by Calvin, who makes no more of Teraphim but Images in common. But of this, see more in my Exposition upon Judge. 17. 5.

Afterwards the children of Israel shall return and seek the Lord, and David their King: and this he saith shall be in the latter days, Hebr. in the end of days, that is, when the World is now near unto an end. By David Christ being understood, as hath been before said, of the same phrase setting forth the time of the Gospel, soe Isaiah 2. 2. of David in this sense, Jer. 30. 9. Ezek. 34. 23.

In that the Lord is said constantly to love Judah, the children of Israel even in [Note.] the midst of her grievous sufferings, here is comfort for the faithful, even when the Lord seemeth to be most offended with them by their lying long in misery, as they did in the Primitive Church, he loveth them still, and this he will one day show, yea, although by their sins they have brought this misery upon themselves. For all that be of the election shall rise again by repentance, and seek the Lord, and whoso seeks shall find, Mat. 7. 7.

CHAP. IV.

HEar the word of the Lord ye children of Israel. The Prophet having hitherto taught by signs, now addresseth himself further to the ten tribes, to whom he was specially sent by words of commination for their sins, as an Herald denouncing war against them, yet Judah is not excluded, but spoken to also by the name of her mother, v. 5. for this was Jerusalem: and v. 15. in threatening them, 1. he inveigheth against their sins touching men, and then concerning God, v. 6. thus Lyra. But the Prophet putteth all their sins together, v. 1. yea, and the want of the knowledge of God also, we may rather distinguish thus:

1. He mentioneth their sins in general, no truth, nor mercy, nor knowledge of God.

2. The sins against truth and mercy in particular, swearing, lying, killing, stealing, and committing adultery; for the liar and swearer, the thief and adulterer are without truth, the last dealing untruly because that through adultery strangers come to inherit instead of their own children. 3. The sins against God immediately are more at large set forth, verse. 6. to which before that he cometh he threateneth destruction to man and beast, fowls and fishes, verse. 3. For by the sword and famine men being destroyed, other creatures that live upon the land perish also for want, see Joel 1. 18, 19, 20. Zephan. 1. 3. But for so much as a scarcity upon the land extends not to the fishes, how are they brought in also? Answ. That which is translated Sea signifieth either sea or pond, or lake, and by great droughts ponds and rivers have been dried up, and the fishes have died. But it is to be noted, that whereas we render it with the beasts, Heb. it is in the beasts and fowls, and for these words, the fishes of the Sea shall be taken away, it is shall be gathered or added, it being meant, that men, who were the inhabitants of the land should be punished in the beasts and fowls dying through famine, and not only so, but whereas they had part of their living from fishes, they should perish as the other, which is meant by their being added. For God's wrath for the sins of men is not provoked against the beasts and other creatures, but what is suffered by them is suffered by their owners, and such, as for whose use they were created, and to whom the power of them is given. Yet let no man strive to reprove another, for thy people are as they that strive with the Priest, that is, although this heavy judgment shall come and they be threatened with it, yet I know, that they will take no warning to amend their lives, so that all reproof will be but vain to them, for they chide with the very Priest, when he reproveth them, one saying, Am I not old enough to know what to do to or how to live, but thou must tell me and reprove me for this and that? another, Ah base fellow, I am a better man then thou, how darest thou then thus boldly to control me in my ways? I will not be reproved [Note.] by thee, as the Sodomites stormed at Lot, when he reproved them. They with whom it is thus are incorrigible and near to destruction, and who so laboreth to keep it away from them laboreth, but in vain; see the like Esa. 1. 5. and here verse. 14.

Therefore they shall fall in the day, and the Prophet in the night, and I will destroy thy mother. Heb. that day, that is, at the time set for the executing of these judgments, and the false Prophet in the darkness, wherein he hath led thee, meant by night. Calvin, the day is spoken of to show the sudden and open carrying away of the Israelites into captivity, and the night for false Prophets, to show that they should suffer likewise immediately after them, as the night followeth immediately after the day. But it is said, the Prophet with them in the night, so that it cannot be meant of one falling presently after another. And therefore in the vulg. Latin the word night is distinguished from the former words thus, thou shalt fall in the day and the Prophet with thee, and in the night I will make thy mother silent, expounded by Jerome of the Synagogue or Jewish Church, as also Calvin expounds it, and noteth it to be thus said, because they gloried so much in the Church, the children whereof they were, and therefore thought that no such judgments as were threatened, could possibly come upon them. But he saith that even this Church should be put to silence and not be able to brag so anymore, when the night of her calamities should come. The reason of the difference is because 〈 in non-Latin alphabet 〉 signifying and, is joined with 〈 in non-Latin alphabet 〉 and of this word properly signifying to be silent, cometh another in Niphal signifying to cut off. But the vulgar may well be justified and still retained, because 〈 in non-Latin alphabet 〉 is many times redundant, and there is no need here to go to any other signification, but to make silent. For the understanding of the Synagogue by her mother, see before chap. 2. 2. and Lyra more restrainedly will have Jerusalem meant, which according to the letter was taken in the night when the Chaldees brake in.

Having thus inveighed against their sins by two, 1. Generally, truth and mercy and knowledge of God wanting. 2. Sins of men against men, now thirdly, he cometh to sins against God. 1. Saying, my people are destroyed for want of knowledge, that is of the knowledge of God and of his Laws, and herein the Priests were guilty as well as the people, because thou hast rejected knowledge I will reject thee, that thou shalt be no Priest unto me. As there were two sorts of Prophets, so there were two of Priests, the good, with whom they are said to contend, and the wicked, who together with the people persecuted the Prophets, yea were ringleaders to them, as we read that Pashur was against Jeremiah, Jer. 26. And these are said to have rejected knowledge, because the knowledge given them by the Prophets of God's judgments to come for sin, that there might have been a reformation, they despised, and set light by, continuing as void of all knowledge that might have done them good, as if they had heard nothing thereof. And by their means the people slighted them also, and waxed bold notwithstanding to sin, thus increasing their sins. For he taxeth the Priests so, as that he inveigheth against the people also, as being most ignorant. But how saith he, thou shalt be no Priest unto me, when as they in the Israel were already no Priests of God, but of idols? Answ. They went yet under the name of God's Priests, but the time should come that they should go so no more, but be accounted of no otherwise then the common people, as followeth, verse. 9.

As they were increased, so they sinned against me. This was spoken of them in respect of their great prosperity in the time of the second Jeroboam, when they increased in children and wealth, but for this waxed the bolder to sin, as thinking that God liked well enough of their doings, as is objected to the wicked, Psal. 50. therefore I will turn their glory into shame, that is, bringing them down from so great prosperity to a poor and base estate, of which they should be much ashamed, as now they gloried and thought highly of themselves for their prosperity.

They cat up the sin of my people and set their heart upon their iniquity, Heb. at their iniquity they will lift up his soul. Here again he turns to the wicked Priests, who encouraged the people in their sinful ways as long as they brought in Sacrifices good store from time to time, whereupon they and their families lived. For they that receive gifts, or duties from the people, as Mediators betwixt [Note.] God and the people, doing nothing, whereby the people may be reformed by repenting them for their sins, and showing the danger, wherein they are therefore, (as the end of bringing sacrifices to be killed and burnt in the fire was to demonstrate unto them, that they were in the way of destruction and then burning in hell, if they repented not: for which cause the bringer laid his hand upon the beast) but rather contrariwise promising them mercy, because they duly brought such sacrifices, did in effect eat up the sins of the people, because they ate that, whereupon they did bear themselves going on in fin. For the next words, they are also thus rendered in vulgar Latin, the meaning being, that in doing as hath been said, the Priests were an occasion of the people's lifting up their heads with comfort and hope, notwithstanding all the abominations, wherein they persisted. Calvin, who also renders them according to the Hebrew, hath not only this exposition in referring them to the people, but because the number is changed, for having said, they will eat up their sins, and at their iniquities, it is added, and they will lift up his soul, giveth another referring it to the Priests own soul, which by reason of the gain, that cometh in by the sins of the people, there being many sacrifices brought have much worldly joy and comfort, expressed by this, they will lift up his head. But I rest in the former, as taking the change of the number to make plainly for it, because the word people is of the singular number, unto which therefore the word his being a singular, fitly answereth.

They shall eat and not be satisfied, commit whoredom and not increase, A punishment suitable to their sin in eating up the sins of the people, as if he had said, Of this their greediness of worldly gain, no good shall come unto them, for they may eat now, and fill themselves, and as men that pamper their bodies, nourish fleshly lusts, and follow them by whoring, as Eli's sons sometimes did, but the time shall come, when of all their store raked together they shall not have wherewithal to satisfy their hunger, and their spurious shall be cut off, they being left famished and childless. Thus God punisheth sin in the kind, worldly goods by sinful means, and a numerous posterity in a short time coming to nothing.

Whoredom and wine, and new wine take away the heart. Of flagons of wine, see before chap. 3. 1. Now he chargeth them again with the same, and whoredoms also, which commonly follow upon surfeiting and drunkenness. For it is a true saying, Sine Cerere & Baccho friget Venus, and again, Venus in vinis, ignis in igne furit. And when the wine is in, the wit is out, which is meant by saying, take away their heart. For if there were an heart to understanding, they would never have been for idols, which are but stocks and stones, as followeth, verse. 12. Or because whoredom is put first here, and then wine, spiritual whoredom may be understood, in committing which there was always great execesse of riot, and for this make the words of verse. 12. The spirit of whoredoms hath caused them to err, and they have gone a whoring from their God. But what meaneth he by saying, they ask counsel of stocks, and their staff declareth unto them? There was a way of foretelling things to come amongst heathen idolaters by a staff or arrow, as we may also gather, Ezek. 21. 21. where the King of Babylon is said to stand in bivio, to use divination, and that he made his arrows bright and consulted with images, which kind was by the Greeks called Rabdomantria, a prophesying by the staff. Calvin thinks that it is alluded to a blind man, that goeth by a staff, for they being blinded as it were by error, and spiritual drunkenness, did as if a blind man should ask counsel of his staff, which is without all sense. For as this were extreme folly in him to do, so was it for them to consult with stocks, that is, idols, which had no more sense then a staff. But because it is said, their staff declareth unto them, or showeth, it is better to understand it with Fossarius, as meant of a blind man, who by his staff feels and finds out the way to go in. Yet I doubt not but as Jerome hath it, the Prophet herein alludeth unto one of the ways of Prophesying of foretelling of things to come excogitated by heathens, called as was said before Rabdomanteia, of which and the rest Celius Rhodiginus writeth, lib. 7. antiqu. Lectionum cap. 29. and Gwalther here reckoneth up Pyromanteia, Hydromanteia, Necromanteia, Geomanteia, Alphitomaseinteia, Cossinomanteia, &c.

They sacrifice upon the tops of mountains under oakes, poplars and elmes. Of high places, wherein they sacrificed contrary to God's command we read often before, and of oakes, Isaiah. 1. 19. and of groves having in them all manner of trees often. Here because they committed spiritual whoredom, it is threatened that their daughters should commit whoredom, the like sin being punished with the like, as in persons for idolatry given over to a reprobate sense. Of some of these and other trees dedicated to idols Virgil saith thus, Populus Alcidae gratissima, vit is Iaccho, Formosae myrtus Veneri, sua laurea Phoebo.

I will not punish your daughters when they commit whoredom. Thus here, but in the end of the verse, he saith, the people that do not understand shall fall: the sense being that they should be left to the swing of their own filthy lusts, living notwithstanding for a time in prosperity, but in the end by one sudden fall they should come into utter destruction. Much like unto this is that which is said Psal. 49. Psal. 37. Job 21. For sometimes it is no favor to be spared when [Note.] a man or woman sinneth grossly, but rather a sign of God's wrath, and that he meaneth suddenly quite to destroy them: contrariwise it is a sign of favor to be chastised for sin, Heb. 12. 9. Psal. 119. according to which Jerome saith well, He that is loved is corrected, but he that is neglected is dismissed, or let go unpunished.

Go not up to Gilgal nor to Bethaven. Here he speaks to the kingdom of Judah, wherein the Temple was, and worship and service of the true God, especially in the times of Uzziah, Jotham and Hezekiah, to confirm her against idolatry, unto which the kingdom of the ten Tribes had most foully degenerated under the first Jeroboam, and continued as long as it was a kingdom, wherefore he speaketh of Israel, as desperately set upon this gross sin, and warneth Judah against it, and not to be drawn by his example, whereby he [Note.] intimateth, that evil examples are of great force to corrupt us, that we may take heed of them. Touching Gilgal it was a most famous place for the circumeision of the children of Israel the second time, and the angels appearing to Joshua, and the Arkes being sometimes there, and thither Saul went to have the kingdom confirmed unto him. But why might not Judah go to Gilgal? Sol. For the famousnesse of the place much idolatry was there committed, as we may see chap. 9. 15. All their wickedness is in Gilgal, and chap. 12. 11. they sacrifice bullocks in Gilgal, their Altars are as heaps in the field. For it was the manner of idolaters to purchase the more credit to their idols to set them up in places of greatest note for holiness, and therefore it seemeth, that Gilgal was thus abused, although not spoken of in the time of the first Jeroboam, but Bethel and Dan only, where he placed his golden Calves. Junius saith, that they are forbidden to go to Gilgal, because it was a town bordering upon the kingdom of the ten Tribes, to show that there is danger of being infected by idolaters to come and converse near to idolatry. For in describing the land of Judah he saith, that towards the north it looked to Gilgal, Josh. 15. 7. so that it was not in Judah, as Jerome saith it was, upon 1 Sam. 11. but very near unto it. But that was not the reason alone, why Gilgal was now forbidden to be gone unto, because there might be danger in conversing with idolaters, as they that dwell near one another often do, but because Gilgal was most notorious for idolatries for all sorts. Touching Bethel, that was most noted for the idolatry with the golden calf, and because it began first there, Dan is passed over in silence, and because more remote, so that they should not need to be warned against going thither. But the Prophet nameth not Bethel here, but Bethaven, the house of iniquity, as it signifieth, because it was turned such by Jeroboams setting up of an idol there. There was a place also properly called Bethaven, Josh. 18. 12. not far from Bethel: but of Bethel it is said, verse. 13. that it was formerly called Luz. There were two places of this name Bethel. 1. In the tribe of Benjamin, and the other of Ephraim, as may be gathered Josh. 16. where Bethel is placed in the lot of the children of Joseph, and yet that lot is bordered upon Luz, by which name Bethel was first called, but by Jacob, when God had appeared there unto him, Bethel, the house of God. Of Bethel taken by the children of Joseph, see also Judge. 1. 22. And of this Bethel pertaining to Ephraim, the chief Tribe that came of Joseph, and the head of the ten Tribes it is spoken in this place, under the name of Bethaven, as appeareth further, chap. 10. 5. But what meaneth he by saying further, neither shall ye swear, The Lord liveth, because it is said, Jer. 4. 2. thou shalt swear, the Lord liveth, see also Deut. 6. 13. 10. 20. Answ. The idolaters at Gilgal and Bethel, did not only swear by the Lord, but by idols also, giving to a dumb idol the title of Jehovah, as we may see Exod. 32. where a golden calf being set up for a God it is said of the feast kept thereunto, that it was a feast of Jehovah. Thus to swear was horrible impiety, and therefore Judah is forbidden it, or to swear by the Lord and by idols also. For swearing is a part of God's worship, and who so worshippeth idols cannot [Note.] worship him also, if he doth, it is abomination. And therefore the worship of the Papists exhibited to God is an abomination, seeing they worship Images also and the Saints departed, and the covetous person, who is an idolater and the glutton and drunkard, that makes his belly his God, is abominable, he sinneth in offering prayers or praise to God, Isaiah. 1. 14.

Israel is slidden back like an heifer, therefore I will feed him like a Lamb in a large pasture, that is, out of they oak, as an heifer or bullock, that when it is yoked to work slips it off again and runs away, therefore as lambs are put into large pastures to be fatted, that they may be killed, so shall they, being a while left unpunished, and in prosperity, in the end be utterly destroyed, according to verse. 14. thus Lyra, and thus Calvin, at the first, but because a lamb is not commonly fed alone, but being scattered from the flock runneth up and down, and is unquiet, as having no shepherd, he preferreth rather another exposition of scattering the Israelites here and there, far and wide by this phrase meant, let the reader follow whether he pleaseth, but because feeding in a pasture, and being brought to poverty, feeding in a large pasture, and being bound and restrained, as they were, when they came into the hands of their enemies, agree not, I prefer the former, for a time I will let them alone in their prosperity, that judgments may come more heavily and justly upon them, as also is further confirmed, verse. 17. Ephraim is joined to idols, let him alone, las v. 4. he had said, Let no man strive, &c. he shall be suffered for a time as incorrigible, without reproof, and without adversity. But as verse. 19. they shall be ashamed. But before this it is said, verse. 18. their drink is isowre, Heb. their wine stinketh, a phrase setting forth how it is with drunkards, by much drinking of wine or strong drink their very breath hath a stinking and offensive smell, and yet he meaneth not saith, Calvin, so much their drunkenness properly understood, as their being like unto drunkards through the abundance of their sins making them to stink before the Lord. And in the next words it is shown, how this was, it is added, their Princes, Heb. shields (for such should rulers be for their safety of the country) love, Give ye, that is, bribes, whereby the course of justice is stopped, so that men may do what they lust, and that impune. Then ver. 19. he saith, The wind hath bound her up in her wings, that is, she the Church of Israel compared before to a wise of fornications shall be for her wickedness suddenly carried away as by the wings of the wind, a description of the Assyrians violent carrying away of the ten Tribes into captivity afar off Calvin saith it may be read also, she hath bound up the wind in her wings, and then the sense will be, she hath soared aloft, as upon the wings of the wind through highmindednesse. But neither will the Hebrew so well bear this reading, neither do the next words agree to it, and they shall be ashamed of their sacrifices, but with the former excellently, when they are carried away, as hath been said, they shall be ashamed to be seen in such baseness.

CHAP. V.

HEre the Prophet otherwise inveigheth against their sins, the sins of the Priests, the people, the Kings, saying, ye have been a snare on Mizpah and a net spread on Tabor: whereby some think, is meant, that this is spoken in regard of spies set to watch against men's going to Jerusalem to worship. But Calvin takes the plain meaning to be, that they acted the part of huntsmen, who set snares upon mountains and spread nets for beasts to take and destroy them, so the Princes of Israel by subtle and crafty means catched the people, and made a prey of their estates. And if it be thus understood, they are taxed for their tyranny joined with subtlety, and for this threatened with judgment, in that he saith, judgment is toward you; not as some would have it, to you it belongeth to do justice, for not only the rulers, but the whole house of Israel are spoken to. Now two mountains Mizpah and Tabor are mentioned, because they were noted for height and greatness. The vulgar renders Mizpah, as an appellative, by speculation, but I see no reason for that, considering Mizpah is not named alone but Tabor also, and there is the like reason, that one should be taken as a proper name as well as the other. Of Mizpah, see Josh. 11. 3. of Tabor, Judge. 4. 6. Junius saith, that they were places, wherein they used to hunt, and therefore this allegory is most fitly made by them, from hunting Beasts, to the laying of snares either for oppression or seduction to idolatry, as some understand it.

And the revolters are profound to make slaughter, Heb. And the decliners or fallers away have made deep the slaughter, or gone profoundly to work in killing; it answers to their laying snares and nets, verse. 1. for why do hunters lay snares to take wild beasts but to kill them, and so the hunters of men, and because they do not this openly but covertly, here is another phrase of diving or digging deep by wicked policy, to hide what the ungodly got about. So Isaiah 29. 15. they dig deep to hide, &c. Calvin thinks, that by slaughter sacrifice is meant, which they being wicked an offering was no more accepted of then murder, as Isaiah 66. 3. at their hands who declined from, and were without the truth of religion, but in deep dissimulation made a show of it: A very truth, but not so aptly following that v. 1. in this sense as the former, though I have been a rebuker, or correction to them all; that is, they cannot plead ignorance as the cause of their doing so wickedly, for I have by my Prophets instructed and reproved them from time to time, so that they are without all excuse.

Here they are terrified by this, that God knew of their doings, neither shall they have for their intolerable wickedness any grace so much as to study to do better, but inevitably come to ruin, both Ephraim and Israel, the head and the rest of the ten tribes. And because Judah was also corrupted in the days of Ahaz, he threateneth that she shall also fall together. But is not the Prophet herein contrary to himself, ch. 1. 7. where having threatened Israel, he yet promiseth Judah that she shall be saved? Answ. It is to be conceived that these Prophesies were written at divers times, then in the days of Uzziah and Jotham, or of Hezekiah, Judah was comforted, because the true religion held them in Judah, but there came an Ahaz to reign, who corrupted all, and touching Judah in his time this is most probably threatened. Calvin distinguisheth otherwise betwixt the faithful in Judah, to whom that promise was made, and the wicked to whom this is threatened. But if the Prophet had meant so, good reason, that the faithful in Israel, of whom there were 7000. even in the worst times, should have had something spoken to comfort them also. v. 6. They shall go with their flocks and herds, to seek the Lord, but not find him. This is spoken, lest they should think we will use means to turn away the fall threatened from us, we will supply the Lord with abundance of Sacrifices, but this saith he, shall be in vain, as Isaiah 1. 12, 13. is shown more at large. For the wicked's seeking to the Lord, and bringing him presents is of no avail, v. 7. they have begotten strange children, now shall a month devour them with their portions, and before this, he saith, they have dealt treacherously. Here they are accused of another great sin, viz. marrying strange wives, the daughters of Idolaters, by which wives they had children like them, so the Cald. and Mat. 2. 11. Judah hath dealt treacherously, and hath married the daughter of a strange god, makes it plain, that this is the meaning. For a months devouring them, he seemeth herein to point at the short time of Shallums reign, who by killing Zechariah the son of Jeroboam, attained to the Kingdom, but reigned only one month, neither did that wicked Zechariah before him reign any longer then 6 months: Jerome thinketh that it is meant no month should pass but they should suffer some loss: Gwalther by a month understandeth a short time. But because Israel now flourished under Jeroboam, and his son was cut off by a months man, one that continued but a month after, I hold it best to understand it of him, by whom that wicked royal progeny was devoured, and their portions, or inheritances, whereupon he doubtless seised, when he had killed him, as Ahab upon Naboth's vineyard when Jezebel had wrought his death: or else understand it of Shallum and his adherents, whose royalty lasted but one month and then he was cut off.

Blow ye the Cornet in Gibeah and the Trumpet in Ramah; Cry aloud at Bethaven, aster thee, O Benjamin. The Prophet having threatened Israel, now speaks to the other kingdom consisting of Judah and Benjamin, naming Benjamin, because it lay next to the kingdom of the ten tribes, in which Bethaven was, which he blddoth howl or cry aloud, as a people, amongst whom enemies are broken in to destroy them. For he speaketh of the destruction by the Assyrian,s as if it were now in acting: and in regard of this, he biddeth blow the trumpet in Gibeah and Ramah, (for the Vulg. Lat. hath buccinam & tubam) both signifying the trumpet, as the Hebr. words do: whereby he meaneth that they should sound an alarm for fear, when enemies should come so near them in the kingdom of Judah. For Gibeah and Kamah were both high and strong places in the tribe of Benjamin, and therefore having mentioned them, he concludeth, saying, after thee (O Benjamin,) Or as it is in Vulg. Lat. in one continued sentence, behind thy back (O Benjamin) Ephraim shall be desolate, joining to the end of this verse the beginning of the next, and thus the sense is made full, which otherwise is defective and imperfect. Blow the trumpet in thy high places (O Benjamin) to gather thy forces together for thy defense, for destruction is near unto thee, even at thy back all over Ephraim or Israel, for one is put often for another. Whereas Calvin by Benjamin understands the whole family of Joseph, as if in these words the kingdom of Israel were spoken to, I see no reason, why he should so expound it, since that family was divided, Benjamin belonging to the kingdom of Judah, but Ephraim to the kingdom of Israel.

The Princes of Judah are like them that remove the bound: This is by Lyra expounded of that, which they did when the ten tribes were carried away into captivity, viz. enlarging their bounds upon the lots of these tribes being then left void. But Calvin by bounds understands the bounds of the law, which through the fault of the Princes were removed, the people by their authority or evil example being carried beyond them to all manner of sin and transgression, and • o he takes it to be a metaphor, gathering hence, that Princes and Rulers, who be wicked, are a main cause of sin amongst the people under [Note.] them, and consequently of overflowing judgments, as followeth, therefore my wrath shall break forth against thee like water: And they in particular shall lie deepest under when this flood cometh. And to this I rather subscribe, because he saith not that they removed the bound, but were like them that removed it. Moreover, that they of Judah encroached upon the inheritance of the ten tribes now is but a conjecture. We may also note here, what a great sin it is making liable to God's judgments, to remove land-marks, but of this more properly see upon Deut. 27. 17.

Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment, Vulg. he went after baseness, sordes, and whereas 〈 in non-Latin alphabet 〉 the word here used signifieth precept or command: Ribera answereth, it is true 〈 in non-Latin alphabet 〉 that cometh of 〈 in non-Latin alphabet 〉 , but not which cometh of 〈 in non-Latin alphabet 〉 for that is, sordes, such as idols are called, and that worthily. Wherefore the Vulg. is herein to be preferred, and then we shall not need to be put upon a doubt that otherwise ariseth here, shall any be punished for willingly walking after command: although it be resolved, the commandment of Idolatrous K. Jeroboam is meant, not God's commandment; yet is is a strange speech that it should be so said without adding the precept of men, as it is Isaiah 29. 13. if it must needs be so expounded.

But why is Ephraim said in this case, being so worthy of judgment, to be oppressed and judged? Sol. because the Assyrian King did not deal so with him, but out of tyranny and oppression, although on God's part the judgment was justly inflicted.

From the sin objected, because they willingly went after baseness, or filthy vanities, Note, that this aggravateth the sins of God's people turning Idolaters, that [Note.] they do fo willingly, and not being by any force constrained: yet they are not justified that fall to this sin by constraint through fear of power. Mat. 10. 28. for they are not to be feared that can kill the body only, neither did the Apostles fear them Act. 4.

Therefore will I be to Ephraim as a moth, and to Judah as rottenness, that is, sooner destroying the one and after a longer time the other, as a cloth eaten with moths is soon marred, but it is longer before it rotteth, and so it came to pass: for the kingdom of Judah continued about 100 years after that of Israel or Ephraim: thus Lyra. But Calvin saith, that both the corruptions here spoken of are in wood, which insensibly decayeth hereby in a long time, and that he meaneth, that these two kingdoms should likewise decay by little and little, and not all at once, as by a flood; and this is followed by others having for rottenness, a little worm, that can scarce be seen, breeding in wood and decaying it, called teredo. I rather think, that in threatening to be as a moth to Ephraim, he meaneth that Ephraim should come to destruction as a cloth, to which the moth properly belongeth, and Judah as timber brought to nothing by rottenness, but one in a shorter, another in a longer time. And that before the destruction of either kingdom coming by the Assyrians and Babylonians, their strength should by other means decay, and they should become kingdoms ruining and weakened by degrees by other wars, before those great and last Wars, wherein they should no longer be able to stand.

Then Ephraim sent to King Jareb, when he saw his wound. &c. Both the kingdom of Israel and of Judah waxing feeble and being wasted, first one, that is Judah, sent for the King of Assyria to help him, then the other submitted himself unto him for divers years, as counting it a safe course so to do; but at length he fell from him to So King of Egypt, thinking by him to be defended, but he was destroyed notwithstanding; and at this the Prophet here pointeth, Ephraim went to the Assyrian, when Hosea submitted to Salmanesar, and sent to King Jareb, that is, the King of Egypt, by him to be protected against the Assyrian, when he revolted from him. Jareb signifieth Contender, the Vulg. Lat. hath it, ultor, and to the Egyptian Lyra applieth it, as I have hitherto done, but Calvin to the Assyrian; the proper name of some King amongst whom here meant was Jareb, because saith he, not two are meant here by Assyrian, and Jareb, but one; and it is not unusual to give to a King instead of his proper name sometime a name made, to set forth his quality, as the K. of Sheshak, Jer. 25. 26. so here King Jareb a contentious King, who took part sometime with Israel and sometime with Judah, thus animating them against the Lord in their sins, to their destruction; and this is further confirmed to be the right, ch. 10. 7.

I will be to Ephraim as a Lion, and to Judah as a young Lion. Here by other similitudes the Lord showeth the destruction that should come to Israel and Judah one after another with more violence, then in the time that they were weakened as by a moth, and rottenness before spoken of; for the Lion teareth with great violence, therefore to show that at the last they should be torn in pieces as it were by a Lion, by the Assyrians and Babylonians, he saith, that he would be as a Lion to Ephraim, &c. intimating yet again, that they should not both be destroyed at one time, but when the old Lion, the Assyrian, had done destroying Ephraim, the Babylonian, as a young Lion springing up, by taking the Assyrian Monarchy, in process of time should destroy Judah.

I will go and return to my place, till they acknowledge that they have sinned: This is not spoken to show, that God chargeth his place sometime by removing from one to another, but he is said to go and return when he appeareth not on his people's side to revenge the cruelties exercised against them by their enemies, then he is said to turn away into heaven, and sometime in a cloud to hide himself, Lam. 3. 44.

CHAP. VI.

COme let us turn to the Lord, for he hath torn and he will heal us; Because he had said v. 14. ch. 5. I will be as a Lion, now lest the faithful should despair of ever being restored again, seeing Lions tear and so leave such as are torn and destroyed in that lamentable case, never looking back unto them anymore to restore them to sanity, neither can they if they would: the Lord here comforteth his by his Prophet, by promising if they turn that they shall be restored again. And it is to be noted, that he saith not Turn ye, but Let us turn, making himself one amongst others, and a leader to them, that no preacher may think he acquits himself well when he preacheth repentance to others, himself living in sin, but when he joineth to his teaching his own example of holy and unblameable living.

After two days he will revive us, and the third he will raise us up, and we shall live in his sight: Here according to the common exposition of all Ancients the Prophet passeth from the delivering of the Jews out of the Babylonish captivity, and bringing them out of their power, whom he had used as a Lion to tear them, to the most famous deliverance from the roaring Lion the Devil, and deadness in sin, by Christ rising again the third day and triumphing over principalities and powers. For he saith not in two days, but from two days 〈 in non-Latin alphabet 〉 that is, two days being past when the third cometh, and that betimes in the morning, to show which it is added, v. 3. his going forth is prepared as the morning, as indeed he arose early in the morning at the dawning of the day. Whereas it is said, he will revive, not him, but us, and we shall live in his sight, it is to be understood, that there is so near a union betwixt Christ and the faithful, that the things done to him being the head, are common to his body the faithful, God reviving him reviveth us, and making him to stand in his sight makes us to stand also; as it is said, Christ rising and sitting at the right hand of God in heaven, he hath made us sit together with him in heavenly places. And this is not at the first disliked by Calvin, but by and by he censureth it as too argute, holding the plain meaning of the place to be nothing else, but that although God doth not presently save and deliver his people out of misery, in which they lie dead, as it were, yet he will certainly, and this he calleth it reviving of them after two days, the third day, that is, in a short time to him, however to men it may seem long; according to which Daniel also speaks of a time and times and half a time. Thus I grant it may also be generally applied for the comfort of the faithful in misery, but not expunging so famous a prophesy touching the main article of our faith; wherefore he also in fine acknowledgeth this to be meant here: so likewise Gwalther, we shall not err if we shall say that the Prophet herein had respect to the mystery of Christ's resurrection, although, he also understands it as an answer to a doubt that might trouble the faithful in the long continuance in their miseries: for although deliverance cometh not the first or second day, yet it shall come at the length, the third day, a time certain being put for an uncertain, days for years, and those many, but with God as a day or two.

The Ord. Gloss. by the first understands the first age of the world under the law; by the second day, the time of Christ's coming in the flesh; the third, of his glorious coming when we shall be glorified with him, which is not to be disliked: because the promise runneth upon two times, the first being passed over when the law had dominion, that could not revive. Rab. Solomon understandeth by one day the day of their deliverance out of Egypt, by two, the time of their deliverance from Babylon; by the third, the time of the Messiah yet to come: or by one day the time of building the Temple by Solomon, by two the building thereof by Zerubbabel, by the third, that which shall be built at the coming of the Messiah. But the Messiah being already come, these are vain speculations.

Then shall we know if we go on to know the Lord, and his going out shall be prepared as the morning: that is, when Christ is risen and his resurrection is preached, we shall know, that is, believe, if we follow the example of Christ in virtuous living and doing good: for he must thus follow the Lord that will know him to life eternal, as Joh. 17. 3. and then the Lord's going out in preaching shall be as the morning for light, in respect of true light and comfort, that shall come to every such believer, and he shall come to us as the rain, that is, in his heavenly doctrine, whereby we shall be refreshed as the earth by showers of rain, and made to grow in grace as the grass when rain falleth, a similitude used before, Deut. 32. 1. & Psal. 72 6. This is not liked by Calvin neither, for he saith, some understand a more full knowledge of divine mysteries under the Gospel then formerly: but the meaning is, that if we turn to the Lord in the darkness of misery, the light of deliverance and prosperity again is prepared as the morning light after a dark night, and then we shall know and find by experience all to be true touching healing and binding up, that he hath promised, and this shall be no less refreshing to us, then the rain to the dry and thirsty ground, making the grass and corn before searing away and dying, to wax green again. All which is good and true, but not all the truth here set forth, nor the chief comfort which is in knowing God to be the only true God, and Jesus Christ whom he hath sent. And the dew of Christ's youth is said to be from the womb of the morning, and he is said to come as the rain upon the mown grass, Psal. 72 6. wherefore the Prophet goeth on in declaring the comforts of the Gospel by the knowledge that should then abound, being as a day to the nightward that went before, Rom. 13. 12. the morning whereof was the first going out of the light in preaching, and the rain the same Christ preached to true believers: for although comfort in being delivered from misery be set forth by light sometime, yet not by morning or rain, as in this place.

Therefore I have hewed them by the Prophets and slain them by the words of my mouth, and thy judgments are as the light that goeth forth: Having comforted the faithful in Israel and Judah, v. 1, 2, 3. he turneth to inveighing against the wicked again, v. 4. what shall I do to thee (O Ephraim?) your goodness is like the morning dew, wicked hypocrites are so inconstant in a good way, that being now brought into it they soon go from it again, so that it maketh even the Lord himself to study what to do unto them. Men in whom there be good motions, [Note.] but vanishing, are so desperately evil, that they are not by any means to be dealt withal for their good, but after all pains, that may be taken with them for their conversion, they must needs be destroyed, as after their horrible sins ripped up, it followeth, ch. 7. 13.

Therefore I have hewed thee by the Prophets, Hebr. I have cut off in the Prophets, the Vulg. Lat. hath it dolare, to plane, expounded by Lyra, I have dealt with thee as a Carpenter by a piece of timber that is knotty, by sharp reproofs of the Prophets sought to make thee more smooth, and fit for the spiritual building, and slain thee by the words of my mouth, that is, foretold, and threatened that thou shalt be slain for thy sins by enemies coming against thee; which threatenings my Prophets have uttered as I required them, and so their words were the words of my mouth: thus also other Expositors generally. Only some, saith Calvin, because it is said, I have cut off in the Prophets, understand it as if he had said, I have cut off some of your false Prophets; but he followeth the former, which is best; and so the next words, I have slain them by the words of my mouth, are an explication of the first, this hath been my way to smooth them, by sharply threatening them with destruction, being hereunto forced by their intolerable wickedness, although of myself I am merciful and gracious. From hence note, that the words of God spoken by his Prophets are not a [Note.] mere wind, as it is of words commonly said, but as a sharp cutting plane to smooth and frame the hearers into square and equal dealing, or if they will not be thus smoothed, they are as a sharp sword to slay them; which all the disobedient shall one day find and fee • , when destruction cometh as hath been threatened, and there is no evasion: and thy judgment is gone out as the light, that is, this destruction to come for sin is not darkly set forth, so that men may excuse themselves, saying, we know not, neither did foresee this great danger, but plainly and evidently as a thing set in the light.

For I desired mercy and not sacrifice, &c. How this is to be understood, see Mat. 9. 13. 12. 7. in the first of which places it is said, that when Christ sat at meat amongst Publicans, they found fault therefore with him, as being convinced hereby to favor the wicked, and consequently to be one of their number. But against this he saith, the whole need not the Physician, but the sick; and go and learn what this is, I will have mercy and not sacrifice, as if he had said, ye think that ye acquit yourselves very well in doing sacrifice, although ye go on still in your sins: but the Lord contrariwise accepteth best of the conversion of sinners, and of those that labor in this work: but of such as duly offer sacrifice, but live still in sin he accepteth not at all, but they are an abomination to him. In the other place his Disciples plucking the ears of corn upon the Sabbath day, and being for this censured, he saith, If ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the innocent, that is, I stand not so strictly upon my ceremonial Laws touching outward performances, but that when the necessity of my creatures requireth it, I would have them give way thereunto, allowing my people rather to work upon my Sabbaths then starve for hunger, or to pull a beast out of a pit, rather then that by lying there it should die, Sacrifice being put for all external Service required by God's Laws. Some understand it as haing reference to verse. 4. Thy mercy is as a morning cloud, for so the word signifieth, and the same word 〈 in non-Latin alphabet 〉 is here used again, as if the Prophet had in the name of the Lord, said, thou didst sometime show mercy, but this held but a short time, for which and for thy other sins I hewed thee, &c. And wouldst thou know the cause of this my harsh dealing with thee? I will have mercy, I delight more when mercy is constantly shown, then when sacrifices are duly offered Calvin noteth that two things are here joined together, mercy and the knowledge of God preferred before all burnt offerings, by mercy understanding kindness towards men, contrary to which is not only hardheartednesse towards the distressed, but also rigid dealing with our brethren, according to which both the writings of this place by our Lord are made: for they were against the Pharisees, who were rigid censurers of Publicans, and then of his Disciples. By the knowledge of God he understandeth not not only the theory, but Faith to believe in God and in Jesus Christ, so that these two together are here commended unto us, without both which all external service done to God is vain, neither must these be disjoined in us, but go together as inseparable, seeing he doth not know nor love God that loveth not his brother, neither is mercy to our brethren accepted of without the knowledge of God, which is the same with faith, for which it is said, this is life eternal to know thee, &c. as of faith, he that believeth hath everlasting life, and without faith it is impossible to please God. But in denying sacrifice, as I have said upon Psal. 41. he meaneth not, that sacrificing might be neglected at the will of men in the time thereof, but only he saith thus to drive men living in sin from all confidence herein, it never being the will of God, that wicked men should thus serve him, but the merciful and faithful.

But they like men have transgressed the covenant, Heb. as Adam, whereupon Lyra following the Vulgar that also hath it so, as Adam having received a commandment against eating of the tree of the knowledge of good and evil soon brake it and brought death upon himself and his posterity, so Israel and Judah being by Covenant bound from idolatry and all other foul sins, begun soon to transgress it, and therefore the Lord was about to slay them, as verse. 5. I have slain them by the words of my mouth. Calvin counteth this frigid, and therefore saith, that hereby is meant, as men are commonly inconstant, how strongly soever they bind themselves by Covenant, and keep it not, so these people's. But he also mentioneth another of some, yet rejecting it, viz. they have transgressed the Covenant made with me, as if it had been made with man, neither indeed will the words bear this sense. But as the sense given by him is good, as man, being opposed to God, who is constant and certain for his part in keeping Covenant, so is not the first to be misliked, but rather to be preferred, for so much as it is man in the singular number and not men in the plural, and the similitude agreeth so aptly, as hath been said and according to this Tossarius in Paraph. expounds it.

Gilead is a City of them that work iniquity. Of the first giving the name Gilead, see Gen. 31. 47. an heap of stones there gathered by Jacob's appointment for a witness betwixt him and Laban, caused him so to call the place Gilead, as Gilead signifieth an heap, he called it also Mizpah, a watch; Gilead lay on this side Jordan, where the Tribe of Reuben and Gad, and half Tribe of Manasseh had their inheritance, Deut. 3. 12, 13, and Gilead otherwise called Ramath-Gilead, was a City belonging to the Tribe of Gad, and made a city of refuge, Josh. 20. 8. and all the Cities of refuge were assigned to the Priests, Numb. 35. 6. and Levites. So that we may hence gather, that Gilead belonged to the ten Tribes, and was first famous for Levites or Priests, dwelling there, and the Sanctuary had there for such, as having casually killed any man, when they were unjustly pursued to be revenged by shedding their blood. But now it seemeth that the Priests dwelling there, that should most of all others have abhorred bloodshed, and therefore were set to be protectours of the innocent, were turned horrible shedders of the blood of others, which was a most loud crying sin. And this is here by the Prophet taxed, as a chief cause of God's wrath, that a City of such note, and consisting of men of so holy an order, was thus greatly degenerated. Gwalther saith, that the Priests here inveighed against were not lawful Priests descended from Aaron, but such as consecrated themselves in Jereboam's time, 1 King. 1. 13. the lawful Priests being gone, ever since the division of the kingdom in Jeroboams time, to Jerusalem, where the true God was at the first served, but by the kingdom of Israel his golden Calves. And these Priests most probably placed there instead of them that were gone are here complained of as murderers, because out of their zeal to idolatry, to which they had dedicated themselves, they treacherously sought to bring to destruction such as they could take going to Jerusalem to worship there at festival times appointed by God, by accusing them that they might be apprehended and slain: And to this the words agree very well, Gilead is a City of them that work iniquity and is polluted with blood. V. 9. And as troops of robbers wait for a man, so the company of Priests murder in the way by consent. For polluted with blood, Heb. is 〈 in non-Latin alphabet 〉 a beguiler or supplanter about blood, so called because that by all the cunning means that they could, the Priests of that City sought the blood of the true, worshippers of God, and for these words murder by consent, Heb. it is murder to Shechem or the shoulder, as Shechem signifieth. But how to make sense of it so I cannot tell, or how a shoulder should be drawn to signify consent. There is another signification of the word Mane or diluculo, betimes in the morning, and this agreeth excellently taking the bare word 〈 in non-Latin alphabet 〉 , as it is without supplying to, as they do that render it to Shechem, or By, as they they that render it by consent; render we it then, they murder in way early, and so their vigilancy to commit this bloody sin is set forth. Neither were those Priests thus guilty of murder only, but also of soul murder, as Lyra hath it, many by such means being made for fear to fall to idolatry. Now in naming Gilead when he cometh in particular to charge the Cities of Israel more then any other, except Samaria, chap. 7. he intimateth that place to be the most notorious for wickedness of all others, when as by setting it apart for a Sanctuary and a City of Priests it was expected, that least wickedness should there have been committed. But indeed there was most, for which chap. 5. 1. which Mizpah is the same with Gilead, as appears Gen. 31. 47. is so accused. The Vulgar renders it Gilead is a City of them that work an idol, because the word 〈 in non-Latin alphabet 〉 signifieth vanity as well as wickedness, and an idol is vanity, and accordingly Jerome saith, that in Gilead was the first idol set up in Israel. But he hath this only from the Hebrew traditions, and not from Scripture, whereby it appeareth rather, that Ophrah in Abiezri was the place, wherein Gideon the Judge first of all other Judges or Kings set up an Ephod for an Idol, which was the destruction of his house. For although the people worshipped Baal and Ashteroth before that, yet no Judge or Ruler ever favored idolatry before but kept the people from it in their times.

I have seen an horrible thing in Ephraim, Israel is defiled: As the wickedness before spoken of was done in Gilead, on the one side of Jordan, so in Ephraim, the principal of the ten Tribes, and indeed in all the kingdom of Israel, on the other side there were no less horrible villainies committed by idolatries and murders, neither were they hidden, but seen by the Lord.

Also (O Judah) he hath set an harvest for thee, when I turn the captivity of my people: Having inveighed against Israel apart, now he doth the like against Judah, continuing yet his speech to Israel, and therefore it should not be read (O Judah) as Calvin noteth, but Judah hath set an harvest or plant for thee, for the word 〈 in non-Latin alphabet 〉 signifieth either. And the meaning is best given by Gwalther, of all others. When I am thinking to turn away the captivity of my people of the ten Tribes, laboring their conversion from sin, that it may never come, Judah hath set a plant for thee (O Israel) that is, a plant of idolatry, whereby thou art the more confirmed in the same, and hardened. And if it be rendered harvest it cometh to the same. Judah hath furthered thee towards an harvest, which will be to thy cost, when for thy sins thou shalt be cut down by the Assyrians, wherein thou hast been the more stiff by reason of Judah's associating herself herein with thee. For to an harvest sometime, and sometime to a vintage is a time of judgment compared. Hereby we may see how [Note.] dangerous a thing it is, when one Nation or man is encouraged by another in sin by his doing the like, especially from whom it was expected, that a better example should have been given, as it was from Judah, wherein the Temple and the service of God was settled, the end shall be cutting down, neither shall they have any power to escape anymore then the harvest the Sicle of the reaper.

CHAP. VII.

WHen I would have healed Israel, 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. Because in the last words of chap. 6. he had spoken of the turning of the captivity of his people Israel, that is, turning it away, that it might not come, showing therein a willingness so to do, as it hath been expounded, now he proceedeth to a reason, why it could not be, viz. their obstinate persisting in divers gross sins, for Israel and Ephraim are all one, and this he meaneth by saying, when I would have healed Israel, the sin of Ephraim, and Samaria, which was the Metropolitical City of the kingdom, appeared so foul, that it was thereby hindered. Then coming to show these sins in particular, he chargeth them first with such as were against men, verse. 1, 2. 2. With such as were immediately against God. Against men was their lying, theft, robbery, and robbing in troops, being ready to kill such as they robbed, especially if any resistance were made. All which are most foul sins, and here not private persons singly addicting themselves to these wickednesses, are meant so much, as men armed by authority, who terrify poor [Note.] men by their power, sending Troopers, if they cannot otherwise get that away from them, which they desire, a thing that we are too much used to in this kingdom, and therefore may be feared to be a forerunner of destruction to the whole nation, which is so desperately sick of this disease, that it seemeth incurable, and so the danger unavertible.

And they consider not in their hearts, that I remember their wickedness. These horrible sins they commit, but carrying things as they do, they think all to be rightly done, because by order from the higher powers, thus blind folding men's eyes: but they cannot blind mine, their sins, with which they are compassed round, are before my face in their odious colors, making them odious to me, neither can I ever forget them.

For the second, their sins against God they follow, verse. 3. They make the King glad with their wickedness and the Princes with their lies, that is, their King Jeroboam, who could no sooner by the advice of his Princes about him propound his new devised idolatry, but the people were as ready to comply with him as he could desire. And there was a lying Prophet that persuaded by lying the Prophet, who threatened him and his Altar, to transgress the charge given him by the Lord, not to eat in that place, by which means God's anger was stirred up against him, and by a Lion he slew him, which encouraged the King in his evil ways, as gathering from hence, that the Prophet sent unto him was a false Prophet.

They are all adulterers, as an Oven heat by the baker, who ceaseth from raising after he hath kneaded the dough, till it be leavened; Heb. he will cease, or give rest to the City, from kneading the dough, Vulg. The City rested a little from mixing the leaven, till all was leavened. Whereof the sense given by Lyra is; Jeroboam, heat the oven of idolatry, as it were; for he is here compared to a Baker, and having done so by making idols, he suffered the people to be quiet for a while, not urging them to it by propounding punishments at the first, but only commending it unto them, & this took effect as leaven, all his City of Samaria, and Kingdom being thus leavened with error, voluntarily, for as there is a comparison made from leaven put in three pecks of meal, till all be leavened in a good sense, so the corrupt doctrine of the Pharisees is compared to leaven. But whereas he expoundth resting by forbearing to punish, it is rather to be held, if it be applied to the City, or Kingdom, that he drew them to the idolatry proposed, by pretending a rest from travelling so far as Jerusalem to worship: yet neither I am thus satisfied, because although the word 〈 in non-Latin alphabet 〉 signifieth a City, yet here 〈 in non-Latin alphabet 〉 is used coming of 〈 in non-Latin alphabet 〉 to raise up, so that the best reading is, he will rest from raising having spread the paste; subaudi, with leaven till it be leavened; and thus the sense will be very good, that wicked King did even as the Baker by his bread: He meant to work the people, as the Baker his bread to the sourness of idolatry, and for this end he laid a leaven by making golden Calves, and used policy by persuading to go to worship them being near, a labor of going further off being thus spared, but whilst he did thus he heat his oven into which he would bring them, that is, he provided all that he could to keep them within the compass of his Dominion, that they might not revolt to the Kingdom of Judah. And to a Baker heating an oven, he is the rather for this compared, because the fire of God's wrath was thus kindled against them, as verse. 6. whereas in the beginning of the verse he saith, they are all adulterers, he meaneth by spiritual adultery, that is, idolatry, to which they were stirred up being heat as with fire; they were so enflamed with a desire unto it, and thus they were as an oven heat by the baker to have the leavened and sour distasteful bread of idolatry put into it. Gwalther understanding corporeal adultery as well as spiritual giveth this sense, as a baker having heat his oven doth not presently raise up his servants to knead and set in the bread, but having first rested till it be all leavened; so the people inflamed with lust, although not presently, yet after a while they break out into act, being thoroughly corrupted.

In the day of our King the Princes have made him sick with bottles of wine, he stretched out his hand with scorners. Here saith the same Gwalther another great sin is taxed in Israel, that upon the Kings day, most probably, of his inauguration the Courtyers ply him with wine, as if then for the honor of so happy a day both he and they must needs drink excessively, till he is even sick; but for this abuse he is so far from distasting them the more, that he stretcheth out his hand with them, that is, joins in this excess of riot, making much of them therefore. A great corruption not only upon Kings days, [Note.] but at all other times of rejoicing for any inferior Magistrate or Officer newly come into office, or at marriages, there is no expression of joy without excess, and hereby such wickedness is much the more promoted, when it is favored by the King, who indeed ought not to suffer such rioters about him, but to bring in men grave and sober, by whom he may be the more contained from any exorbitancy, as it is said of Henry the fifth King of England, that being before his coming to the Crown very dissolute, and a companion of dissolute persons, yet coming to it, upon the sudden he was so changed, that he put all his dissolute companions from him, charging them never to come at his Court more. The vulgar Latin: The Princes began to rage from the wine, Heb. the Princes made sick, or began to be sick through heat from the wine; but I rather think, that their making of the King sick is meant, as hath been said, although Lyra understands it of an ardent desire stirred up in them to idolatry, as by wine the body is inflamed.

They are althot as an oven, they have devoured their Judges, and before this, they have made ready their heart as an oven whilst they lie in wait, their baker sleepeth all night, in the morning it burneth like a flaming fire. Here he further prosecuteth the similitude taken from an Oven, for having before spoken of the baker heating his oven, now he showeth that being stirred up by the King their baker, their hearts were as soon heat, as he could desire, towards his idolatry, so that he thenceforth sleeping, their fervent desire went forward to promote that cursed thing, growing from fiery hot into a flame in the morning, that is, betimes, no long delay being made. For their devouring their Judges, this is meant of good Judges disliking, and impugning this wickedness in Israel, them they cut off, so Lyra, or rather because it followeth, all their Kings have fallen, there is none among them that calls upon me, this devouring is to be understood of their being devoured by this fire of extreme heat to the same idolatry; for so all the Kings after Jeroboam certainly were, none of them standing for the worship of the true God, but all for Jeroboams Calves, by which foul sin the Judges of the land were devoured or swallowed up also, Kings, Judges and Princes being all alike, but the original of all this next unto the King was in his wicked Princes, for which it is, they devoured their Judges.

Ephraim also is mixed amongst the people, he is like a cake not turned: that is, in his idolatrous worship he doth not only sin by the golden Calves, but as other Nations, by other idolatries being joined with them in superstitions, as a cake not turned, that is, laid upon the coals to be baked, whereby it is fouled and made black, so Ephraim by this foul sin and many more, thus Lyra, but Gwalther better, they mixed themselves with the Nations about by consederacies with them, which was a thing by God interdicted, and by this means they came in their evil manners to be like unto them, wherewith [Note.] they that would not be tainted, must flee such consorting with them, as is commanded, 2 Cor. 6. And to a cake upon the embers or coals not turned he is compared, because such a cake must needs be burnt on the one side and dough on the other, and so neither side is fit to be eaten: in like manner Ephraim being burnt with the extreme heat of affection to idolatry on the one side, dough through a vain pretence of the true religion on the other, was altogether unfit for God's diet, and so are all like unto him, [Note.] that have zeal as hot as fire to an erroneous way of worship, how ever they pretend the truth on their side, for none ever were zealous carried after error, but in an opinion that it was truth.

Strangers have devoured his sirength, but he understandeth not gray hairs are here and there upon him. Heb. hoarinesse, canities, is spread upon him, whereby their refractary going on in sin is set forth. Israel was a strong Nation, but now is become weak either by confederating with heathens, or being fought against and wasted by them: for either way, saith Gwalther, the strength of a nation decayeth, for even confederates coming to help eat up the provision, and must have pay, whereby the Nation is weakened. But Ephraim like a silly man having experience of this was insensible of it to be moved to repentance, yea having done thus a long time hath yet no sense thereof in this kind, intimated by gray hairs. And this is added yet to aggravate his sottishness, because although men in youth want wit or consideration to make use of evil occurrences tending to their ruin, yet in age they use to be more considerate. This Calvin mentioneth, but rather preferreth another of gray hairs coming by miseries, although men have not been long therein But for so much as Israel's afflictions were long by enemies about weakening him, I rather prefer the first.

The pride of Israel testifieth to his face. Vulgar Latin, the pride of Israel shall be brought down before his face, expounded by Lyra, as his punishment following for sins so pertinaciously persisted in. The Hebrew signifieth either answereth or humbleth, but because no good sense can be made rendering it thus, the other is better, he goeth on still to aggravate his sin, for that if he were brought to answer face to face, whether it were not thus, he must needs confess that it was and yet no grace to seek the Lord.

Ephraim is like to a silly dove, they go to Egypt and call to Assyria, when they go I will spread my net upon them. The Dove is • et forth, Matth. 10. 16. by its innocence, here by simplicity coming into the danger of the net through want of hear or understanding to take heed of the fowlers net, and to her is Ephraim compared, who did flee, as it were a far off to Assyria or Egypt for help, not perceiving in the mean season, that by so doing, instead of obtaining help he came into the most dangerous net of all, the net of the Lord, who by the Assyrians was about to take and destroy him. Or because the heart is put for confidence, he is said to be a silly Dove without an heart, because timorous and fearful and not confiding in God, which made him flee to human help: to Egypt, 2 King. 7. 14. and before that to Assyria, chap. 15. 19. I will chastise them as the congregation heard; that is, saith Jerome, who reads it as not some few, but their whole congregation hath done, for there was a consent amongst them in sinning, according to the hearing of the Congregation, whereunto Calvin addeth, that they made it to be heard, because in their wickedness through their earnestness they made a great noise. Yet he hath another, as was heard many times in their Congregations, although they regarded it not to take heed of thus provoking the Lord, and this I take to be the best. And the words before going,