Commentary on the Old Testament Volume 2-4

CHAP. VIII.

SET the Trumpet to thy mouth, he shall come as an Eagle against the house of the Lord: Here he beginneth with Judah, where the house of the Lord stood, threatened destruction to her by Nebuchadnezzar, who is compared to an Eagle, Ezek. 17. 3, 12. destroying Jerusalem for Zedekiah his breaking covenant with him, as here it is said, he hath transgressed my covenant, thus Jerome, and Lyra, Cyril, &c. But Calvin will have it spoken against the Kingdom of Israel, because v. 2. is plainly against Israel, and likewise the rest of the chapter, and he thinks it strange, that in one verse of a chapter only one Kingdom should be spoken to, and then suddenly another, for which reason he expounds it of Israel, saying, that by the house of the Lord, here Israel is meant, and not the Temple, seeing the Church is often as well called the House of the Lord, as the Temple at Jerusalem. But I rather hold with the current of Expositors, first because Judah is likewise spoken to in one verse, ch. 5. 10. and in the next Israel, and so forth to the end of the chapter.

2. Because Nebuchadnezzar was undoubtedly the Eagle, neither is the Assyrian that came against Israel, anywhere by this name set forth.

3. Because when Israel is spoken of, it is commonly set forth by the name of the House of Israel, and nowhere of the House of the Lord.

And Hosea having before spoken against Judah, and plainly ch. 5, 6, 7. now he must, to move them the more, take a trumpet and act the part of an Herald from God unto them, in denouncing war and destruction, and first to Judah, although to be judged last, yet most briefly, as being not the Kingdom to which he was chiefly sent.

Then to Israel at large, v. 2, 3, 4, &c. They have made Kings, but not by me; and Princes and I knew it not; of their silver and gold they have made Idols: They are charged here with two foul sins. 1. Of dividing themselves from David's line, setting up Jeroboam whom other wicked Kings succeeded ever after. 2. With setting up Idols.

But how can this be verified, seeing a Prophet was sent by the Lord to anoint Jeroboam to be King? Sol. God indeed for a punishment to Solomon, secretly appointed it to be so, but for the manner of bringing it about, this the people did of their own heads, because Rehoboam by his harsh answer had offended them, whereas they should have cleaved to the house of David, although they had been oppressed; forsomuch as God by promise, as they knew, had settled the Kingdom of Israel upon it forever, 2 Sam. 7. and of this line the Messiah an everlasting King over Israel, was to come; so that, as Calvin notes, in falling from the line of David through discontent they fell from the Messiah, and so their sin was most intolerable. And for this cause, when Judah returned out of captivity, Israel did not, although long before her carried away; and when many of the Jews received the Gospel, none or very sew of Israel did, they not being where it was preached. So that Kings sometimes are for a punishment of their sins by God's just judgment put from their Kingdoms by [Note.] their subjects; but this is an horrible sin in such subjects notwithstanding, and the setting up of others in their stead, which God will not suffer, but fearfully punish, who will have the persons of his anointed sacred, as reigning by him, and therefore not to be put down, but by him again, when and as he pleaseth and appointeth.

They shall sow the wind and reap the whirlwind; that is, whatsoever they pretend for their Idolatrous worship, it is but a wind, a matter of nothing, as we say of words, that they are but wind, and therefore nothing but wind can be expected to come hereof, even a whirlwind, which is violent and most boisterous overturning all things, and to reap the whirlwind then is to reap ruin and destruction. As for any good which may be thought will come by their setting of a fair gloss upon so foul a sin, it shall not be so much as a stalk coming of a man's sowing; or if their be a stalk, and it buddeth or eareth, the ear shall have no corn in it; and if it hath any, the enemy and not the sower shall devour it; in a word he meaneth that destruction shall suddenly come when they expect a joyful time of harvest: and for any good coming finally of their rebellion and false-worship, that shall either be a mere nullity, or fall to the lot of their cruel enemies, the Kingdom which they have with such policy a long time supported, coming into the hands of others with all the glory and wealth thereof: whence the Papists of these times may see, notwithstanding [Note.] their daubing to maintain a good opinion of their superstition amongst ignorant people, that their Popes Kingdom thus upheld a long time shall suddenly go down, and fall into the hands of others, that abhor from such wickedness.

Israel is swallowed of the nations, as a vessel wherein there is no pleasure, that is, by being subdued and captived by the Assyrians, amongst whom he was accounted and used, as a base vessel; as amongst men some being chosen as vessels of honor, others are as vessels of dishonor, being put to all base uses: the vulg. to express this hath it; unclean vessels, v. 9. for they are gone up to Assyria, a wild Ass alone by himself, that is, being by the Assyrians carried away captive, the reason whereof is rendered in the next words, a wild asse alone, that is, Ephraim like a wild Ass ran up and down to divers Countries to learn divers abominations, none being able to stay him from so doing, thus Lyra and some others. But Calvin better understands it of their seeking to Assyria for help, and not seeking to and trusting in the Lord, of which it was also complained before, and herein they did like unto a wild Ass under no master: for even so they rejecting the law of God forbidding this unto them, like wild persons that will do what they list, run about beyond all bounds, set them by God, yea, and hired Lovers, wherein he speaketh of that Church as of a woman, that is an harlot, and an harlot unlike to all others, because they commonly take gifts, but this gave gifts to her Lovers, as is further complained, Ezek. 16. But v. 10. he showeth, that it should succeed ill, for the Lord will gather them, and they shall sorrow a little for the burden of the King of Princes, that is, he will gather the people of Israel, whereby is meant, that they although they have done thus vilely, by the power of God, should for a time be kept together as a nation and not scattered, yet not be left without all chastisement, for they should be under tribute some time to the King of Ashur, which is meant by their sorrowing a little for the King of Princes, for so he is called for the greatness of his Monarchy having many Princes under it. Thus Calvin, who saith that others by these words, he will gather them, understand the nations, whom they hired like a base conditioned whore, so that by them brought in judgment against Israel, he should be brought under and be made sorry a little, first for tribute, as hath been said. But Lyra is also for that of Calvin, only coming to speak of their being sorry a little for the King of Princes, he following the Vulg. which hath it, they shall rest a little from the burden of the King of Princes, understandeth hereby Israel's being preserved for a time from being subjected to the Assyrian King. But the word 〈 in non-Latin alphabet 〉 although of divers significations, if it be derived from 〈 in non-Latin alphabet 〉 to be sorry or grieved from 〈 in non-Latin alphabet 〉 to be sick, or from 〈 in non-Latin alphabet 〉 to begin, yet hath no such signification as to rest, therefore to stick to the reading before going, as best, let it be taken for being sorrowful for their first suffering at this Kings hands by the burden of tribute in the time of Hoshea King of Israel, who became his servant living under tribute 9 years.

For the comparison of a wild Ass, Job 11. and Job 39. Jer. 14. 6. the same is also spoken of; Gwalther, I will gather them being destroyed into heaps, and they shall shortly begin to come into this misery, by, or from the burden of the Assyrian King, which is an Exposition not to be slighted, for the word may as well signify begin as sorrow, and Hebr. it is, from the burden, and thus the sense is very good, and may well be followed; yea, it satisfieth best touching the former words, I will gather them, forsomuch as it is not so sensible by gathering to understand gathering, or saving from destruction.

Because Ephraim hath multiplied Altars, Altars shall be to him for a sin: Here followeth the cause of the judgment before threatened, besides their sins before mentioned. They thought by setting up many altars to offer unto God, that they did very religiously: but contrariwise, the Lord here tells them, that he counted them for these the greater sinners, and they should find it to be so by the effects, being the more punished therefore; for God appointed one only Altar to be made, and so to make more was a sin, and that very great, as contrary to his express command. A thing to be noted by Papists, who place great [Note.] holiness in Altars building, whereas indeed we have now none Altars, but Communion Tables, so that what they counted holiness, is turned to sin unto them, aggravating God's judgments against them.

I have written to them the great things of my law: Here he showeth that they did not thus sin because they wanted means to know it, but out of their own perverseness; for they had God's laws written amongst them, as a standing rule to be guided by herein, and in all parts of his service. And the written word [Note.] must be our direction in all things pertaining to his worship.

They sacrifice flesh for the sacrifices of mine offerings and eat it, or it may be rendered, they sacrifice for the sacrifices of my gifts, and eat flesh, it being hereby meant, that in sacrificing they respected not so much the duty doing, or end for which, to be lead hereby to Christ, the only all-sufficient sacrifice for our sins, but to feast and make merry at such times, running into all excess of riot, as Gwalther well expounds it. Calvin thinks, that whereas holocausts were to be all burnt in sacrifice, they did not so, but took away part to feast themselves withal, as is the manner of hypocrites to do duties, but to provide, that they may be at as little charge as may be, something that should go to the Lord being still spared for their own bellies or benefit. Jerome and Lyra following the Vulg. which hath it, they will offer sacrifices, and sacrifice flesh and eat; understand hereby nothing else, but their doing of the external duty of sacrificing eucharistically by peace-offerings, wherein part went to the offerer to feast withal; but forsomuch as they were wicked they were not herein accepted of, as is said in the next words. But in this reading it is varied from the original, and for Calvin's that indeed hath a ground here, because not 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 not meat-offerings, but burnt-offerings, of which no part went to the parties bringing them to eat, are here spoken of, so that most probably the wicked offerers who regarded not God's laws, kept somewhat from being burnt for their own use out of their covetousness, and this is the sin taxed here, they shall return into Egypt, this seemeth hard to be understood, for when God judged them, as he threatened, they went into Assyria, not into Egypt. But if we look into ch. 9. 3, 6. we shall find that some of them went into Egypt, although the greatest part into Assyria, and in Egypt they were buried in Memphis. It is therefore to be understood of some, when Israel was destroyed by the Assyrians that fled into Egypt, and ever after dwelt there again, but with little comfort being but as exiles and runnagates in Egypt, and so in a shameful and base estate: so Jerome also.

Israel hath forgotten his maker and built him Temples, where they had Idols and Altars, there most probably they built Temples, and this is here taxed as a forgetting of their maker, which would be considered by Papists when they [Note.] set up Images and say, these are a means to remember God, but the Lord taxeth this as forggetting of him, because doing anything against, or besides that which he hath prescribed for a remembrance of him, is a forgetting of him; as building other Temples when as he appointed only one to be built unto his name, and now setting up Images, when as he teacheth one visible way only of remembering him, viz. his last Supper, where as in an Image his death and passion is represented to our sight; and so Gal. 3. 1. it is said, before whose eyes, Christ Jesus hath been set forth amongst you crucified, because in his Supper, which was instituted for a remembrance of him, he is set forth as broken and shedding his blood for us. And Judah hath built strong Cities, that is, to be a strength unto her against her enemies, thinking thus to be safe, although she provoke the Lord by her sins, so that here want of trusting in God is taxed, and trusting to an arm of flesh: but these Cities shall be fired, as they were afterwards by Nebuchadnezzar: where, as some note, that a pronoun of the masculine gender is affixed to Cities, and one of the feminine to Palaces, his Cities, and her Palaces, understanding therefore the Cities of Israel and the Palaces of Judah, it is frivolous: for Cities threatened here answer plainly to Cities which Judah built or dwelt in, and forsomuch as Judah was a people as well as a Church, both may well be spoken of Judah, I will set fire on his Cities, and burn her Palaces, although I grant, that most commonly Judah is spoken of in the feminine gender, and Israel in the masculine, as ch. 4. 17, 18, 19. Israel being spoken to in the masculine, is by and by spoken to in the feminine twice over.

CHAP. IX.

THou hast loved a reward upon every corn floor: Here again Israel is reproved and threatened for doing like an harlot, when as she hath an husband. For in the former words Israel is challenged for going a whoring, now it is laid open how basely minded this spiritual harlot was, she took rewards of corn from the floor for consenting to this foul wickedness: Hebr. it is, the floor of the wheat, and so Calvin renders it. The meaning is, as a woman that beareth an whorish mind, will prostitute herself to another man for gifts, although she hath an husband ready enough to supply her with all things for necessity and pleasure, which is a thing most abominable: so the Church of Israel having God to her husband, who was ready to supply her abundantly with corn and wine and all things, yet out of a most corrupt and base mind, debased herself to serve Idols, hoping from them to have these things, as they are brought in speaking, as believing they had Jer. 44. 17. whereas this may seem to be contradictory to ch. 9. 8. Ephraim hath hired Lovers, to take rewards and to give rewards. It is easily answered, she gave to the Assyrians to help her against her enemies, and to idols brought peace-offerings, for the women of Israel are said to have made cakes for the Queen of heaven. But when they did thus, they sought withal a reward, to have the more plentiful crops of corn and abundance of all fruits, although most vainly, as hath been already shown: Like unto them do the Papists, who have many particular Saints [Note.] in several cases that they seek unto, and not to God only, ah that they would herein consider, how they shake hands with whorish Israel, who was thus threatened therefore; Jerome expounds it, thou hast thought the floor and wine-press to be the reward of thy whoredom, as if for serving idols thou wert supplied. But that is so full, which I have said out out of Calvin before, that there is no more to be said.

The floor and the winepress shall not feed thee, &c. that is, instead of getting corn and wine by thy whorish doings, thou shalt be put from all, and driven to wander and beg in Egypt and Assyria, as followeth, verse. 3. For to Egypt, as it is to be conceived some of them fled to avoid the Assyrians rage, when they were for the most part carried away into Assyria, as was touched before, chap. 8. 13.

And they shall eat unclean things in Assyria. This may seem to be a thing of small moment to be spoken of, to aggravate their judgment in being carried captive into Assyria, but it is as much in effect as if he had said, that he would reject them from being his peculiar people, of which refraining from meats unclean was a sign, so that thenceforth they should not differ from other profane people of the world, which was a greater judgment then their captivity itself.

They shall not offer wine-offerings to the Lord, neither shall they be pleasing to him. Some hereby think it is meant, that now they being still in their own land should do no duties to be accepted of, because they were so wicked, as is further declared, Isaiah. 1. and Isaiah. 66. so Calvin holding this to be further confirmed by the next words, Their sacrifices shall be unto them as the bread of mournners, all that eat thereof shall be polluted; for amongst the Assyrians they would not sacrifice, seeing there was one place only for sacrifice. But others understand these words, as a continued relation of the Lord's rejecting them, they should not only be as other profane nations eating unclean meats, but without the service of God also, and if they should there offer Sacrifice, the Lord would not be pleased therewith, but much more offended, their Sacrifices being no better accounted of then the bread of mourners for the bread, that is, unclean and polluting all such, as eat thereof, because all things in the house, where the dead be, were by the Law of Moses unclean, so Lyra, and thus it is determined, Numb. 19. that all things in the house, where a dead corps was should be counted unclean. As for wine-offerings, of which he here speaketh, see Numb. 15. they were added to their Sacrifices. Whereas it is argued from the place, that there could be no sacrificing there, no more could there be in the land of the ten Tribes, and therefore it may be conceived, that they passed not for transgressing the Law by sacrificing in Bethel or Dan, would not, if they thought good, forbear to do the like in an heathen country also, for their bread for their soul shall not come into the house of the Lord, Vulg. Their bread in for their soul, it shall not come into the house of the Lord, the Hebrew will bear either reading, the meaning, saith Lyra, is, the bread of their meat-offerings is to feed themselves, there being no other end in their sacrificing, but to feast and pamper their bodies, therefore it is not accounted as a sacrifice that cometh into the Lord's house, any whit available before the Lord to procure his favor unto them. And this is the rather to be approved, because their soul, Heb. is often put for themselves, see also the like before chap. 8. 13. Calvin; the sacrifices which they offer shall not be available for the good of their soul, because an atonement shall not be made hereby, as the end of sacrificing was, let the reader take it which way he pleaseth.

What will ye do in the festival day of the Lord? R. Solomon when the Lord makes a feast with your dead carcasses for the beasts of the field and the fowls of the air; but this seemeth to be far fetched, it is rather an addition to that which was said before, seeing ye can offer no pleasing sacrifice to God for the expiation of your sins, what will ye do, when the time of sacrificing cometh? surely ye may even sit still, and bring no more sacrifices in vain. For although ye do, ye shall not escape God's judgment, so far shall ye be from coming into his favor hereby. And therefore verse. 6. he saith, They are gone because of destruction, Egypt shall gather them, Memphis shall bury them, that is, in fleeing destruction by the Assyrians many shall flee into Egypt and die there, as was partly touched before cha. 8. 13. and Memphis is particularly named because a chief City in Egypt, to which the most resorted, the desirable place for their silver, the nettles shall possess or inherit, that is, by reason of their treasure hidden there, the ground upon which the most set their hearts they shall leave, and it shall long lie desolate, which is implied by saying, the nettles shall inherit it, &c. arguing no short, but a long time of desolation. Gwalther will have it called the desirable for silver, because their costliest buildings were hereby meant, which stood them in much money.

The Prophet is a fool, the spiritual man mad, Vulg. Israel know thee a fool, the Prophet mad, but in the Hebrew it is, Israel shall know, for in the former words he said, the day of recompense is come, now he saith Israel shall know it, and when it is so, it will appear, that the false Prophet who flattered with them, and promised them peace was a fool, and that the spirit of which he boasted, whereby he spake to harden them in their evil ways, was nothing else but madness, as in one wrapped by an evil spirit or possessed, that uttereth things, of which no good sense can be made: And such are all Prophets, that to please the people, or the higher powers, regard not so much to speak what the Lord hath said in his Word, but what may most ingratiate them with these, a fault too common in these times. But look not at them as they are [Note.] commonly reputed, godly zealous Ministers, but as mad and foolish, so likewise Popish Priests and Jesuits going under the name of learned men, are fools and mad men with all their mitred Bishops and Cardinals, and Popes glittering so by the glory of supposed extraordinary holiness. For thy great iniquity and much hatred: for which thou art left to the seducement of these foolish and mad Prophets. For sin and hatred of good, and of those that seek to persuade hereunto is the cause, why a people is given over to be lead by such Prophets to their destruction, as 2 Thes. 2. 11. For this cause God giveth [Note.] them over to strong delusions, to believe lies, so that they, that would not come under this judgment ought readily to hearken to such as teach the truth, and at their teaching to amend their lives.

The Watchman of Ephraim was with my God, but the Prophet a snare of a Fowler. According to this reading Calvin saith, that some make this exposition; The Prophets of old cleaved close to God, and his Word in all their Prophesyings, venting nothing else but what he commanded them, but now contrariwise they speak of their own heads, thus insnaring their hearers as a fowler the silly birds. But he rather preferreth another, saying that this agreeth not so well to the words, and that is, as the Hebrew word for word, The Watchman of Ephraim with my good, the Prophet a snare of the fowler, the Watchman and Prophet here spoken of are not two divers from each other, but both one, and so it is, as if he had said, the Watchman who is the Prophet of Ephraim is become a snare; for a Prophet is by God set to be a Watchman, Ezek. 3. and therefore said to be a Watchman with God, or God's Watchman; but becoming a snare he is an hatred in the house of the Lord, that is, one whom the Lord hateth, although he be bold even to come into the House of God, and there publicly, and not in corners to seek to ensnare men's souls: and he maketh the service done there to be hateful and abominable, and this is best. For the conjecture of Lyra here, because the house of the Lord is spoken of, that it is spoken to Judah, it is nothing solid, for I conceive, that this is spoken of all together both Judah and Israel, in either of which such wicked Prophets were an hatred, and for Israel it is manifest, that he is spoken to because Ephraim is here named.

They have deeply corrupted themselves as in the days of Gibeah. This is spoken in alluding to the foul sinfulness of the men of Gibeah in Benjamin, Judge: 19. wherein they equalled the Sodomites, and therefore were terribly destroyed both men and women.

I found Israel as grapes in the wilderness, I saw your Father as the first ripe in the fig-tree at her first time. Here to make the sin of Israel the more odious, he showeth how dearly God had loved them, as one that findeth grapes in the wilderness, where he never looked for any, because it is a barren place, and as first ripe figs, which be most acceptable to him that espyeth them. But this is not spoken of them, as though they were such of themselves, whereby God was moved to seek and find them, or to look after them; but hereby is meant, that he out of his mere grace, when they were in the wilderness and might there have perished for want, looked after them, and had a tender care over them, as a man hath of his Vine laden with grapes, or his fig-tree with figs of the best sort. But they requited him ill for this, going to Baal-Peor, that is, committing spiritual whoredom with that idol, as the Hebrews use the phrase of going in, to set forth the wickedness of a man committed with an whore: of this read Numb. 25.

Their glory shall flee away as a bird, from the birth, &c. Ephraim gloried in this that he was full of people, but this glory of his at the coming of the Assyrians shall soon be gone, some of his children being slain so soon as born, others, in the very time of coming forth, and others being yet in the womb, their mothers being slain, thus Vatablus; others expound their glory of their multitudes of people at their first separating from Israel, for herein they gloried that they were so many from the very beginning of that kingdom; but he threateneth, that this glory whereupon they did bear themselves from the birth and conception, as it were, of the Kingdom should soon vanish, thus Jerome. But Calvin will have not only children here meant, but all other things of worth, wherein they abounded and placed their glory; but because of children there be three degrees he proceedeth hereby in setting this forth, meaning that he would bring them down by degrees and not all at once first taking away children born, and if for this they repented not, then those in the womb ready to be born, and if this moved them not, then such as were but even in the conception, lastly, if any have in the taking away of these escaped, and be grown past babes, yet they shall not be suffered to live to be men, which I also prefer.

Ephraim, as I have seen Tyrus, is planted in a pleasant place, Heb. Ephraim, as I have seen in Tyrus, a plant in a cottage, that is, Ephraim is as a plant in a house in Tyrus, kept within in time of winter most tenderly, as they use to do that are flowerists by some most precious plant which they highly esteem of. For Tyre was a rich city standing in the Sea, and having but little ground, of which they made fair gardens, they were curious about the flowers growing therein, and the better to defend them from the cold in winter, they set them in pots into houses, as we may guess, by that which is now by some done. For even as some are tender over plants, which they esteem of, so God in saying, thus showeth that he was over Israel, but they should be brought out of the place wherein he had housed them as it were, and be destroyed without any pity.

Give them (O Lord) what wilt thou give them? a miscarrying womb and dry breasts. Seeing they abuse their numerosity to pride & presumption, to go on in sin against all admonitions and threatenings, lay this judgment upon them, that they may not increase anymore, so Jerome but there is a better exposition of Calvin, the Prophet here propounds himself as an intercessor for them, and studying what to ask for them, seeing so great a judgment should come to the cutting off of their children, as v. 11. both the grown, the new born, and unborn, whilst they were yet in the womb, he begs this as a mercy in this case, that their women might not be fruitful anymore, but barren; rather then to conceive and bring forth to destruction by the cruel enemy. For in the like case, blessed, saith our Lord, is the womb that bare not, and the paps that gave no suck. Ver. 15. All their wickedness is in Gilgal, there I hated them for their wicked doings: of Gilgel, see before chap. 4. 15. but the Prophet seemeth besides the wickedness of idolatry now practiced there, of which see chap. 12. 11. to point at their first great wickedness in making Saul King in that place, because then God began first to show his greatest displeasure against them, saying, that they had rejected him, as here it is said, I hated them there. And having entered into this way of wickedness they fell to it again in setting Jeroboam over them, who began a course of idolatry to his successors and all the people wherein they followed to the end, generation after generation, as hath been before shown, chap. 8. 4. I will cast them out of my house, that is, as they have left my house at Jerusalem and sacrificed in Gilgal, so I will cast them off, that they shall not be as any of the house of Abraham, and consequently not of my house or family anymore, but as strangers unto me like other Nations; see the like speech, Ephes. 2. 12. it is an elegant paranomasie whereby he expresseth it. Vers. 16. Their root is dryrd up, they shall bear no fruit, as verse. 14. he prayed that there might be barrenness amongst them, and abortivenesse, so here he threateneth them to the same effect by a metaphor of a tree the root being dead and dried up, or rather prophesieth, that it shall be so. Vers. 17. is nothing but a repetition of that which was before said, the Lord will cast them away, as verse. 15. and they shall be wanderers amongst the Nations, as verse. 36.

CHAP. X.

ISrael is as an empty vine, he bringeth forth fruit unto himself. Here the Lord goeth on in aggravating and threatening the sins of Israel, he was an empty vine, void of all fruits of righteousness and holiness, as Isaiah. 5. but he brought forth fruits to himself. Calvin for an empty hath a spoiled vine contending for this, as the proper signication of 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 whereof it cometh, signifieth to evacuate, and 〈 in non-Latin alphabet 〉 from which he deriveth it, either to empty, or to spoil; And he will have this the meaning, that Israel was sometime spoiled and made a prey of by the enemy, but through God's fatherly indulgence he brought forth fruit again to himself, being in this Jeroboams time made so whole & strong that now there was no appearance of want or emptiness, but they were full both of people and riches again; which exposition I confess is true, and so here is an allusion to a vine one year broken and spoiled, but afterwards growing again & fructifying, as it did formerly. But I see no reason of going from the word empty, if we do but read it evacuated or emptied, for that doth sufficiently imply the means whereby; Vulg. Latin, A leavy vine is Israel, his fruit, or the fruit is adaequated to him, by Lyra expounded thus; Israel is very populous, covered with people, and his land proportionably. bringeth forth fruit for the sustentation of them all: but this their prosperity as a vine with leaves they have abused to idolatry, multiplying Altars, and their people were multiplied in many places and goodly images, according to the goodness of their land. Touching which expoposition I see not, what can be opposed, but that it goeth upon a false rendering of the word 〈 in non-Latin alphabet 〉 , for empty having leavy, whereas the Chaldee renders it wasted or spoiled also. But the Septuagint which is followed by the Vulgar and by Jerome is 〈 in non-Latin alphabet 〉 , well branched, and the next words seem to favor this reading, the fruit being adaequated to it. For it were strange having spoken of an empty and spoiled vine to tell presently of the fruit thereof, and the word 〈 in non-Latin alphabet 〉 signifieth adequate such abundance as was sufficient for all this people. Wherefore it is to be thought that the Septuagint respected not so much the proper signification of the word, as the sense, it was as a vine full of leaves, as the barren fig tree in the Gospel, yet without such fruit as God looked for Isaiah 5. however populous enough, and fruitful enough of corn and wine and oil; and for the vacuity that was of goodness notwithstanding it is called an empty vine. Let the Reader judge and follow which exposition he pleaseth, I prefer that of being empty of fruit.

Their heart is divided, now shall they be found faulty, &c. that is, their heart is divid • d betwixt God and Idols, therefore their judgment by the Assyrians shall come, as upon persons convinced to be faulty. Calvin noteth, that in the word divided, is intimated the original of all sin, for this is, when men cleave not to the Lord in their hearts, but are divided from him, which was the cause that the Lord so often warned the people by Moses to love the Lord with all their hearts and to cleave unto him. And they that live in sin show plainly that their hearts instead of cleaving thus were divided from God, and [Note.] therefore vengeance shall come upon them.

Now they shall say, we have no King, because we feared not the Lord, what then should a King do to us? that is, being taken in their sin and judged accordingly, some that are righteous amongst them, shall say, we have no King that can defend us against our enemies, because we feared not the Lord, but ran into such abominations, therefore how should our King do us good? thus Lyra, for the people of Israel had great confidence in their Kings, which moved them at the first to ask a King: but for their sins they fell into the hands of their enemies, and what good could their King then do them? Verily none, for he was carried away captive as well as the rest, 2 King. 17. Calvin doth not think, that any being moved by repentance should say thus, but the thing itself should speak so, for wicked men rather murmur under the judgments of God, then in penitency confess their errors. But neither hath it been said to the contrary before, but that the good amongst them shall say this, of which sort there were always some in the worst times, for which a remnant is so often spoken of, and 7000 in the days of Elijah.

Thus judgment springeth up as hemlock in the furrows of the field, Vulg. as bitterness, the meaning being, that when once they come to this, that they make no conscience of their oath and covenant, the judgment that the poor people can look for, is no better then hemlock growing in the furrows of the land. For unto furrows are the poor people compared, saith Lyra, for their low lying in respect of such Judges and Rulers. Calvin, they have spoken words, and sworn falsely in making a covenant, so judgment springeth up to wormwood; that is, they have sometimes spoken good words, yea and sworn also to cleave to God and his laws, but what follows of all this amongst them? verily nothing, but as if the husbandman having ploughed and prepared and sown his ground with good seed, should soon after see no corn, but wormwood coming up therein: for in speaking of furrows he intimateth labor and preparation, since a field is not otherwise cast into furrows but by labor. And then by judgment must be understood righteousness and holiness after all this fair show made being expected; Lo bitterness of sin springeth up, and thrives best.

The Inhabitants of Samaria shall fear because of the calves of Bethaven. Now he cometh to touch the sin, for which especially they were so greatly threatened. Samaria is named, because it was the chief City of the Kingdom of Israel, by the Inhabitants there of all Israel being understood. Of Bethaven see before ch. 4. 15. Bethel is meant hereby, where the golden Calf was placed. And it is threatened that it should be carried away to Assyria for a present to King Jareh, of whom, see ch. 5. 13. it is a name made from contention, because the King of Ashur strove so much with the King of Israel, first to bring him to tribute, then to take him and his people as he did, 2 King. 17. where I have shown how the golden Calves continued till the captivity, but then were carried away into Assyria, and then he saith, they should be ashamed.

The King of Samaria is cut off, as the foam of the water: Here the same is said over again that was v. 3. or a reason is rendered, why there they say, we have no King, for he is cut off by the King of Assyria, and is compared to the foam or froth of the water for his baseness, although he might seem to be above the King of Judah in the number of people, yet he was both base and without power to stand, when the King of Assyria came, for he could as easily take him away, as foam of the water. And the comparison is very apt, because foam is a most base thing consisting only of loose and refuse matter gathered together, yet keepeth the top of the water.

(O Israel) thou hast sinned from the days of Gibeah, there they stood, the battle in Gibeah against the children of iniquity did not overtake them: Having threatened both King and people of Israel, v. 7, 8. repeating again both the destruction at Aven or Bethel, and the continuance of the desolation, till briars and nettles should come up, as ch. 9. 6. and showing the horriblenesse of it, by saying, they shall say to the Mountains, Cover us, and to the Hills, Fall on us; as if it were more tolerable to be crushed in pieces under an hill, and there to lie always buried, then to endure the misery of those times.

Now he rippeth up from the beginning the sinfulness of Israel ever since the wickedness so notorious committed in Gibeah, which was touched upon before, ch. 9. 9. which Lyra saith, was their suffering of the Idol sometime set up in Dan, being taken from Micah, Judge. 18. and not destroying it, but having now in the time of the first Jeroboam another added to it also. And this he saith, is meant by these words, there they stood, that is, at the Idolatry then set up and continuing, whereby they were all tainted. And by the next words, the battle not overtaking them, is meant the battle fought by the Benjamites against Israel the first and second time, wherein Israel could not prevail because of that Idol permitted, so Lyra; the History is Judge. 19. Calvin more thoroughly weighing all the passages here, saith, that the things done in the time when the men of Gibeah sinned so foully, and were therefore by God's just judgment destroyed, are here mentioned, because the Israelites seeing so dreadful an Example, whereby they should have taken warning not to do the like, yet w •• e as wicked as they. And hereby their wickedness was the more aggravated, because they themselves then had such indignation at those men's sins, that they bound themselves by oath and ceased not to sight against them, till they had utterly destroyed them. For this doth not a little aggravate men's sins, when they have been chastisers thereof in others, to do the like [Note.] themselves. And then the meaning is, thou hast sinned since the time of so severe a revenge taken upon sinners, which is intolerable. For the next words, there they stood, of these some give the sense, they were repelled and overcome twice, and were at a stand not knowing what to do; some, thereby God shown that they were as great sinners as the men of Gibeah, in that having an army so far exceeding them, yet they could not a long time prevail. But he, ever since that time they have obstinately gone on in the like foul sins, his saying, that they stood, implying perseverance in evil a long time together. For the last words, the battle did not overtake them, the meaning is, that what was done then against those children of iniquity in that bloody battle never entered into their minds to deter them from sin since.

And this is fully satisfactory, that I may not trouble the Reader with any other Expositions brought by others, as my Author doth, and in explaining the first words varieth somewhat, I confess, from that which I have said, as i • it were meant they were sinners then, as well as they of Gibeah, but forsomuch as this is set forth in the next words, there they stood, I rest upon that which hath been said upon the first, as the most genuine sense.

It is my desire to chastise them, the people shall be gathered against them when they shall bind themselves in their two furrows, that is, being so sinful, as hath been said, and so long a time, yet I would rather by my chastisements have brought them to amendment, but I see this will not do, and therefore the Assyrians shall come against them and destroy them, however they rely upon their two God's, one in Bethel, the other in Dan; some partly worshiping God still and Idols together, and some uniting their forces, which they counted a double strength, and so able to resist any enemy; lastly, some, Judah and Israel joined together against the common enemy. Of all these the first is best, for what surrows are here spoken of, we may gather from v. 4. viz. surrows of wormwood or hemlock that poisoneth instead of nourishing, and such were these two Idols, whereby they were so bound, that by no admonitions or threatenings they would be moved to forsake and give over that gross superstition.

Ephraim is like an heifer that is taught, he loveth to tread out the corn, but I passed over upon her fair neck: I will make Ephraim to ride, Judah shall plough, and Israel shall break his clods, that is, as an heifer used to tread out the corn loveth so to do, because when he treadeth it, he feedeth, for the mouth of the ox that treadeth out the corn must not be muzzled: so Ephraim or Israel was intent to corn and other things of this life, and although being pricked with a goad, whereby he is made to tread it out, (for this is meant by his being taught) that is, whilst he thus did, he suffered diversely by God's judgments, because he looked upon the corn as coming from his Idol, as was touched before, ch. 1 & 2. and not from God to praise and serve him. Therefore God by the King of Assyria brought her under the yoke, which is meant by his treading upon her fair neck. And he shall ride, that is, in haste be carried afar off from all his worldly possessions. Then Judah shall plough by repentance, and seeking the Lord, as they did in the time of Hezekiah, in whose days Israel was carried away: for by plowing up the fallow ground of the heart, is repentance set forth, Jer. 4. 4. and Jacob, that is, a remnant of Israel staying still in the land, when others were carried away captive, shall break his clods, joining in the same spiritual husbandry, that they might together reap fruits of these their godly labors, living after that great judgment upon Ephraim, in more prosperity and comfort. For of Israel there were some that complied with Hezekiah in keeping a Passover, 2 Chron. 30. who most probably abode in the land of Judah after that, and so escaped the danger of the Assyrian, being in the time of good Kings, Hezekiah and Josiah, addicted to the worship and service of God together with the faithful in Judah. From this Calvin and others differ not much, and Calvin quoteth Job 30. where that holy man complaineth that he was carried away as one riding upon the clouds, unto which he applieth the riding here spoken of.

Sow to yourselves in righteousness: Here he followeth on his allegory begun v. 11. exhorting the people now, if they would not still lie open to those judgments before threatened, to turn sincere worshippers of God, all Idolatry being abandoned, promising thus a better reaping unto them, for it is time to seek the Lord till he come and rain righteousness, as he will do at the coming of Christ, of whom it is said, that he shall come as the rain upon the mown grass.

Ye have ploughed wickedness and reaped iniquity, and eaten the fruit of lies: Having v. 12. exhorted them to repentance making them gracious promises, if they did so, now he complaineth that contrariwise they labored in the way of wickedness, set forth by their ploughing, and as they ploughed so they reaped, they made a show indeed sometime, or seemed to themselves to do worthily in the way of worship that they were in, both in devising and acting accordingly; but when they thought to eat, by some good coming to them through their so doing, continuing a flourishing Kingdom, herein they were deceived, as they had partly found by experience in the days of Jehoaz, and should find more in the time of Hosea, thus they ate lies. And all this because in these ways seeming good unto them they trusted, and in their own strength having Egypt also confederate with them.

As Shalman spoiled Betharbel, Hebr. as the destruction of Salman Betharbel: The Prophet not being content to threaten destruction to Israel, and all his strong holds, to terrify them the more, compareth the destruction to come upon them, to the most grievous that ever was, wherein there was no sparing of mothers or children, as followeth in the next words, the mother was dashed in pieces upon her children. But what was Salman Betharbel wehre this was done? the Vulg. Lat. Salmana was wasted of his house that revenged Baal, this Jerome, Lyra, and other Ancients generally following, say that it is alluded to the History of Gideon, otherwise called Jerubbaal, for that which was spoken by his father, when he had broken down the Image of Baal, if he be a god let him plead for himself, for after this he fought against and slew the Princes of Midian, Zebah, and Salmana, of which last it is here spoken, the other being left to be understood, but it is said that he was wasted of the house of him, that is, Gideon and his people, called his house, when only with 300 men he routed their armies and pursued and slew them: Jerome further noteth, that in some old Greek copies, it was rendered of the house of Jeroboam, and therefore, that there might be no more so gross a mistaking, for plainness sake, he rendered it thus by a circumlocution, not of the house of Jerubbaal, as in other Greek copies, but of him that revenged Baal. Against this exposition makes, First, the name Salman with 〈 in non-Latin alphabet 〉 whereas that Salman was with 〈 in non-Latin alphabet 〉 . Secondly, it is not of the house, or was wasted, but as the wasting or destruction of Salman Betharbel, some place called by this name being plainly meant. Thirdly, here is no word Baal but Arbel, therefore Lyra leaving this, flieth to another, looking to the signification of the words, and not to them, as a proper name, as the peaceable of the house of the waster, the liar in wait, because Shalom signifieth peaceable, and Arbel insidiator, and he referreth us to the History of Laish, Judge. 18. which was a peaceable and secure City, and so unawares surprised by the Danites, all the Inhabitants being slain both male and female and the City burnt with fire v. 27. even thus he showeth that Israel shall be destroyed, when they least feared it. Junius will have some destruction made by Shalmaneser amongst the Arbelites dwelling beneath Assyria meant, to be understood amongst others mentioned 2 King. 18. 34. 19. 13. But it is not Shalmaneser, but Salman, that is here spoken of, and if the destruction of a place called Arbel, had been so notorious, why was it not named as well as others in the places cited, seeing Rabshakeh would speak all that he could to terrify the Jews, and this might have availed much to make them afraid, lest they if they withstood, should be used thus also. Others partly follow Junius, and partly say, it was some horrible cruelty well known to the Israelites to have been practiced, although not recorded. And Ribera stands mightily to defend the Vulg. Lat. and Exposition made thereupon. But I approve best of that of Lyra against which I cannot see how any exception can be taken.

So shall Bethel do to you, here he alludeth to Betharbel before spoken of, as that cut off mothers and children, so Bethel, where ye have lived in so gross Idolatry, your King in the morning, that is, shall be the cause of his and your destruction, but he is only spoken of, because their King Jeroboam were most notorious for setting up the Calf there, and other Kings after him, yea Jehu himself, were leaders to the people herein. By saying, the King shall be cut off in a morning, he meaneth, early, when he had reigned but a little while, viz. only six months, as it befell the son of the second Jeroboam, Zechariah.

CHAP. XI.

WHen Israel was a child I loved him, and I called my son out of Egypt, that is, when he was a poor child or servant under the Egyptians tyranny, my love was towards him, neither was it taken away for his baseness. This is spoken to aggravate the wickedness of Israel the more, who so ill requited God for all his love, as followeth v. 2.

The next words, I called my son out of Egypt, are spoken, as God himself then styled him, Israel is my son, my first-born, which is applied to Christ's coming into Egypt and out again, Mat. 2. 15.

As they called them, so they went from them, they sacrificed to Baal, that is, as they my servants, whom I employed to call them our of Egypt, Moses and Aaron, endeavored to bring them to me, so they contrariwise forsaking me, served Baal, Judge. 2. 11. against that which they had been taught by Moses and Joshua and the Prophets raised up after them from time to time, of one of which see Judge. 2. 1.

I taught Ephraim also to go, I took him also by the arm and he knew not that I healed him: Here he goeth on further to show with what love and kindness he entreated Israel after their deliverance out of the land of Egypt, even as a mother teaching her child to go, holding it from falling, and when it cannot go, taking it up in her arms to carry it: for so the Lord presented them with kindness in the wilderness, in their going upholding them, when the Amalekites came to fight against them, and bearing them up as the Eagle he; young upon her wings above all dangers. Ye he knew not, or did not as one acknowledging all this to have come from me, and my sparing them from utter destruction, which they by their sins then deserved, which was an healing of them, as Exod. 32.

I was as they that take off the yoke from the jaws, and laid meat unto thee: a farther expression of his love taken from a man that loveth his ox, and therefore seeing his yoke to press him too hard, in pity helpeth to hold it up and so to ease the beast, and then giveth him meat; so the Lord dealt by Israel, delivering him from the Egyptian bondages, and when he was in the wilderness miraculously feeding them with Manna from heaven. Thus the Lord saith, that he drew them with the cords of a man and bands of love, as a man full of humanity seeketh to win his rebellious child by loving and not by harsh means, because kindnesses are as cords drawing the hearts.

He shall not return into the land of Egypt, but the Assyrian shall be his King because they refused to return, that is, I charged them at the time when I brought them out of Egypt, not to return thither anymore, or to seek the friendship of the Egyptians; but herein they disobeyed me, and sought to the King of Egypt, as 2 King. 17. therefore the Assyrian shall subdue them, as I have threatened, because they would not return from this evil way, upon which they were obstinately set, so Lyra; or they would not return to me by reposing their trust in me only, but were diffident in respect of my help: so almost Gwalther.

My people are beut to back sliding from me, though they called them to the most high, none at all would exalt him: vulg. Lat. and my people shall hang upon my return, but a Jock shall be put upon them, that shall not be taken away, Hebr. my people hanging, or suspending upon my return, for the yoke they shall call upon him, he shall not lift them up. And the meaning is, When I shall give them over into the hands of the Assyrians, as I have said, and they being pressed with misery would depend upon me, and therefore shall cry unto me for help, as chap. 5. 15. for the Assyrians cruelty against them, but they shall lie and be kept under it without deliverance; whereas Judah being captived by the Babylonians, was promised deliverance at the end of 70 years. For the word rendered bent signifieth to depend, & it is 〈 in non-Latin alphabet 〉 that is rendered to backsliding from me, which most properly signifieth, to my return, that is, my return from hiding myself, as I threatened, God being said so to do, when he appeareth not in the defense of his Israel. And for the next words rendered, although they called them to the most high, they are 〈 in non-Latin alphabet 〉 the word 〈 in non-Latin alphabet 〉 signifying a yoke, as the word 〈 in non-Latin alphabet 〉 without a yoke, although 〈 in non-Latin alphabet 〉 signifieth also super, yet 〈 in non-Latin alphabet 〉 is either a particle showing the accusative case, or used sometime for to, or for, so that being the nearest that may be to the New Testament, it will be no more but ad super, not to the most high, to set forth whom 〈 in non-Latin alphabet 〉 is commonly, if not always used. And the last word signifieth indifferently either to lift up or to take away, wherefore I rest in the exposition given, as Jerome and all the Ancients do. They that follow the other Translation, give this for the sense: Although teachers were not wanting amongst them, who from time to time most earnestly exhorted them by repentance to turn to the Lord the most high: yet look upon them altogether, and herein they were all alike, in that they did not set themselves to exalt or glorify God by praising and serving him, but rather Idols. But in this last they go plainly from the word 〈 in non-Latin alphabet 〉 , which if it be rendered by exalting, must be exalt them, not him, and to being referred to the Lord without any tolerable sense.

How shall I make thee as Admah, how shall I set thee as Zeboim? Here the Lord speaketh as one at a stand, for the love he bate to Israel, studying as it were, what to do unto him being so full of sin, to show his unwillingness to reverely to punish him, as now he was about to do, being, as it were, forced to it thereby, even as a father dealeth by his dear son degenerating. For the destruction of Admah and Zeboim here spoken of, they were utterly destroyed together with Sodom, Gen. 19. Whereby we may see, that God doth not willingly [Note.] but unwillingly destroy his people, although most sin • ull, being ready, if by any means they would be brought to turn, to save them, which showeth that not God but man only is the cause of his own destruction, and is not by any fatal necessity put on in a sinful way, but of his own will. My heart is turned within me, my repentings are kinaled together, this is spoken per anthropopatheian, and not properly, because diverse thoughts and repentance are not incident to God, who is without all variableness or shadow of change. It is thus spoken then, to show how full of compassion God is towards man sinning and hereby provoking him, by reason of which, although he severely punisheth, yet he will not utterly destroy all Israel, with whom he is in covenant with, for which it is added, v. 9. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim, for I am God and not man, the holy one in the midst of thee, and I will not enter into the City: in which words the Lord's showeth in what sense he spake before of repentance burning within him, & the turning of his heart within him. Whilest he thought upon destroying Ephram and threatened it, he meditated upon showing some favor; for which he saith, I will not execute the fierceness of mine anger by utterly destroying Israel forever, whereby be intimateht that there shall one day be an healing even of the people of the ten tribes, and that they shall not always be bound up in infidelity for everlasting destruction, as is plainly taught Rom. 11. 26. And therefore when in other places utter destruction forever is threatened unto them, it is to be understood, as Calvin well noteth, not of all without exception; for there is a remnant of elected on s, who are always excepted, which shall finally come in to the faith, as is often taught.

In saying, I will not return, &c. he hath reference to former destructions that had been amongst them, a cessation whereof there was at that time, but because he was about to bring upon them a greater judgment then ever by the Assyrians, he said I will not return, &c. by these my judgments threatened utterly to destroy Ephraim, for I am God and not man, that is, not as a malicious man, who being provoked is implacable forever, God is not so, but in time when he thinketh that his people have suffered enough, he will deal with them again in mercy and loving kindness, the holy one in the midst of thee, this is added to show that it could not be otherwise, forsomuch as the Lord is the holy One, and this is one point of holiness not to retain anger forever, to persist always in wrath being a notorious blemish and contrary to the beauty of holiness, as it is called Psal. 110 3.

If it be said Sodom and Gomorrah were destroyed forever, and reprobates lie under God's wrath forever, how the • may he be justified herein to be holy, if to show mercy at length be a part of holiness?

Sol. This is spoken to Israel, not to other nations, because Israel was God's peculiar people, and therefore it is to be noted, that he saith I am the holy one in the midst of thee, not of every other nation, but of thee, with whom I am in covenant. Holiness herein shineth in God towards the elect, in that what miseries soever they suffer and how long soever; yet at length God will put an end thereunto: but towards reprobates his justice shall shine forever to his glory, Rom. 9. and I will not enter into the City, that is, in an hostile manner utterly to destroy it, as he that hath subdued a City by the sword enters, and burns and kills all, but if upon terms of peace he cometh in, the gates being by consent opened unto him, although he punisheth the City, yet he spares it from utter ruin; so the Lord meaneth here: thus also Calvin, who mentioneth two other expositions.

• 1. I will not enter any other City to dwell in the midst thereof, but Jerusalem.
• 2. I will not make you a flourishing kingdom again anymore by setting a King over you apart, and other accomplishments of state, as be in a City having a King.

But of these the first falleth, because he speaks not to the kingdom of Judah wherein Jerusalem was, but of the ten tribes; and the second, because his entering here spoken of, was in judgment, thus Calvin: but he seemeth to me to mean a City opposite to Israel, for these words are added after his saying, I am the holy one in the midst of thee, and into the City of thine enemies, the Assyrians, that is, Nineveh, I will not enter, although for thy punishment I make them for a time most victorious. Lyra hath another exposition, I will not confine my worship to Jerusalem only, but in all places they shall worship me, Joh. 4. 20. but this agreeth not with the words before going.

They shall walk after the Lord, he shall roar as a Lion, when he shall roar, then the children shall tremble from the west: Here it is prophesied of the compassion before spoken of, that should after judgment be shown to Israel, when this shall be, he showeth, that they shall not live in sin and rebellion against God anymore, but walk after him in holy obedience, the means whereof shall be the roaring of the Lion, that is, of Christ Jesus, who was the Lion of the tribe of Judah, uttering his voice by powerful preaching by himself and his ministers.

For the next words, the children from the west shall tremble, Vulg. hath it, the children of the Sea shall fear, expounded by Lyra, the children of this world, which is compared to the Sea, because tempestuous. And by the Sea Calvin also rendereth it, as the word properly signifieth. And therefore taking it according to the most proper signification, I say with Jerome, that by the children of the Sea here the people of the world are meant, who are set forth by fishes in the Sea, by the preaching of the Gospel, being taken and brought to Christ as in a net, by the labor of fishers, the Apostles. They shall tremble as a bird out of Egypt, and as a dove from Assyria, and I will place them in their houses: which words are added, to show that the trembling or fear before spoken of should be to conversion, that they might be taken by the net of the Gospel cast out in all parts of the world, as the fishers net in the broad and wide Sea. Thus then it is shown here, that they should tremble from Egypt and Assyria, and so be brought to their houses, that is, to particular congregations embracing the faith. And this is spoken in way of opposition to the scattered condition of the Jews for the present, and it is spoken according to the similitude of a bird, or as the word signifieth, a sparrow, and a dove, which have houses to flee unto, and being feared presently hasten thither. But why as sparrows from Egypt, and as doves from Assyria? because Egypt was nearer to Jerusalem and Assyria much farther off; and a sparrows flight is but short, a doves long. And Egypt and Assyria are particularly named, all other countries also being meant, because they were the most noted for Israel's being gone thither, as was touched before. Calvin will not have the conversion of Israel here meant, when it is said, they shall walk after the Lord, but his powerful bringing of them home from all places, where they were scattered, they of Egypt and Ashur, being made to tremble, and so not daring to hinder them, as it is said, that the people about Shechem had a fear from the Lord falling upon them, that none of them durst pursue after Jacob removing from Shechem, when his sons by shedding so much blood had provoked the neighbouring people against them. But I rest in the former, and by the children of the Sea, the inhabitants of the most remote parts of the world are set forth, that should be stricken with an holy fear to turn to the Lord, because Islands are hereby meant, that stand in the Sea, and so are furthest off from the firm land.

Ephraim compasseth me about with lies; here chap. 12. beginneth Hebr. wherein Israel is again charged with soul wickedness and threatened. And because it is of new matter having no coherence with v. 11. and ch. 12. 1. follows on in the like charge, it is better to make it, as Lyra doth, the beginning of that chapter, for so doth Junius also. For the lies and deceit here spoken of, Lyra, for the first hath denying, referring it to the denying that they had any part in the son of Jesse, when they rejected Rehoboam from being their king, who was of David's line, and by deceit he understands their deceit towards God about his worship, fraudulently translating it to their golden Calves. But because the word signifieth a lie, and they are said to compass God about herewith, I rather refer both it and deceit to the same fraudulent dealing with God. But of Judah an honorable testimony is here given, because Hezekiah being King when Israel was destroyed, that kingdom was famous for cleaving to the Lord, and beating down all idolatry. Judah yet ruleth with God and is faithful with the Saints, that is, hath a lot, David's line, in which it was settled, and not as much of the Saints who were persecuted in Israel.

CHAP. XII.

EPhraim fe • death on the wind, &c. that is, is brought under Tribute by the King of Assyria, and on the East wind, because he sought for help from Egypt to shake off this burden of tribute, but in both he did but follow and feed upon the wind, by the Assyrian being much impoverished, as by a strong wind smiting the fruits of the earth, and leaving the inhabitants instead of bread to be fed with the empty air, and by the Egyptian being fed only with hopes in the end proving vain, he increaseth lies daily & desolation they make a Covenant with the Assyrians and oil is carried into Egypt: the here last words serve to explain the first, for wherein did Israel increase lies, but in covenanting to be a tributary to & to serve the King of Ashur, which he perfidiously brake, and the carrying of oil into Egypt was their sending of a present to that King, that by him being strengthened they might be the better able to defend themselves when by breaking it they had provoked the Assyrian; so Lyra, who for the East wind, hath aestus heat put, as he saith to denote Egypt, which stood southward, and was a very hot country, but the word is 〈 in non-Latin alphabet 〉 the East, and therefore that note of his falleth. Calvin by Ephraim feeding on the wind understandeth his vain imaginations of escaping God's judgments threatened, whereby he fed himself with hope, and weighed nothing that was said by the Prophets to be moved to repentance thereby, and he compareth these his hopes to the wind, yea the East wind which blasteth, because they were not only vain, but pernicious. Moreover he calleth the same lies, because they were such in effect and desolation, that is, causing them to harden themselves in their sins, till their country was made desolate. Then coming to show what these lies, and windy hopes were, he mentioneth the Assyrians and Egyptians, with both which they were confederate in vain, whereby the meaning is somewhat more fully set forth, and rightly.

The Lord hath also a controversy with Judah, &c. It may seem strange that Judah who was but a little before commended for her faithfulness to the Saints, or with them, and their Kings living under the rule of God, chap. 11. 12. for that is meant by saying, she ruleth with God, and as the ancient Saints of God, were faithful unto him, that this Judah I say, should now be accused as well as Israel. Gwalther resolveth this well, it is spoken by way of answering to an objection, because Israel was charged, verse. 1. with making Covenants with Assyria and Egypt; they might say Judah doth the like in the time of Ahaz, why then is not this objected to her also? In way of preventing this he saith, that he had also a controversy with Judah, and the time should come, when Judah should smart for it, and therefore Israel was to take no encouragement from hence, but imitate Judah wherein she did well; but wherein she did ill leave her. Whence note, that even a State which doth worthily in regard of the main things of religion, is not yet to be justified, or [Note.] imitated in all things. For the Lord had a controversy with Judah notwithstanding her reigning with God and faithfulness, in things about which the Saints are faithful and careful, that is, not to permit any corruption in the worship of God. For there was yet a great sin, viz. her seeking to strengthen herself by carnal means, and not confiding in God only, and when they had done thus, and sworn to a Covenant with Nebuchadnezzar in Zedekiah his time, they brake it, which should make any State how holy so ever to consider, whether there be not something yet done, that may provoke the Lord to a controversy with it likewise.

He took his brother by the heel in the womb, and by his strength he had power with God. The History whereof see Gen. 25. 16. and Gen. 32. Having in the former verse met with one objection, now he prevents another, Israel might say, our father Jacob was owned by God being yet unborn, he declaring most exceeding great love towards him above his brother Esau, and afterwards when Esau came out against him with 400 men, whereby he was much terrified, an angel of God appeared unto him, called God, and he strove and wrestled with him, till the morning, and was of such power, that he prevailed over him. Therefore we that are descended from him shall be safe against all enemies, whatsoever thou threatnest. Yea and before that in Bethel God appeared unto him, and made him must gracious promises, and to us in him. But to all this the Prophet answereth. V. 6. Therefore turn thou to thy God, keep mercy and judgment, &c. V. 7. He is a Merchant, the balances of deceit are in his hand, he loveth to oppress, & more is added, v. 8. 11. 14. to show, how unlike they were to Jacob upon whom they did proudly clear themselves, as if he had said, that which ye allege touching your father Jacob, should have moved you to walk in his steps, wrestling with God by weeping and praying against the judgments coming by your enemies, but yet like degenerating children are full of all wickedness in your dealings one with another, and by divers idolatries, and yet ye lift up your heads, and are not humbled, therefore whatsoever love God shown to your father Jacob, it is nothing to you, for by your works ye are none of his, but as Christ said afterwards to the Jews bearing themselves upon Abraham, ye are of your Father the devil. For the words here used in relating those Histories touching Jacob, a question first offers it self, what he meaneth [Quest. 1] by saying, by his power be prevailed, had he such virtue in himself as hereby to overcome God? Sol. To this Calvin answers rightly, that the power here spoken of was power given him by God, who did strengthen him, as it were, with his right hand, reserving to himself only his left at that time. 2. How or when did Jacob weep and make supplication, because no [Quest. 2] such thing is spoken of in the History? Sol. There is that yet spoken of, which might make him weep, viz. the touching of his thigh by the man that wrestled with him, whereby he was made lame always after, which doubtless was not then without great pain; and for supplication, it was that he would not depart away from him before he had blessed him. In speaking which he shown his humility when he was so greatly graced of God, for the less is blessed of the greater, in seeking then to him to be blessed, he acknowledged his own inferiority, and that he prevailed not, but through his grace, who enabled him so to do. 3. Who was this this Angel, that [Quest. 3] is also called God, that wrestled with him? Sol. R. Solomon saith, it was Esau his Angel who came to stop Jacob, that he might not go further; but this is abundantly confuted by Lyra. It was then no mere Angel, but Christ the Son of God, who for a praeludium to his incarnation sometimes appeared like a man, and he is called the Angel of the Covenant, Mal. 3. 1. and that it was he is further confirmed, verse. 5. where it is said, he is the Lord God of Hosts. 4. What is meant by Us of whom it is said, there he spake with [Quest. 4] us, and which appearing of God to Jacob in Bethel is meant in saying, he sound him in Bethel. Sol. I will not with Calvin recite the far fetched resolutions of some: for I think without doubt, that his appearing to Jacob, when he was going into Padan Aram is meant, and God's promising then to be his God, being his speaking so not to his person only, but to his posterity throughout all generations.

He is a merchant, the Ballances of deceit are in his hand, Heb. a Canaanite. Thus saith Gwalther, he doth most aptly upbraid them after he had taught them, how they should do, that they might be worthy children of so worthy a father as Jacob, Ephraim is not an I • raelite but a Canaanite; worthy rather to be called by this name for their likeness to the Canaanites in their evil manners, who were had in such abomination by the land, that their land spewed them out, yet the word signifieth a Merchant, as it is rendered. And in two things he showeth, that they were like to that wicked people. 1. In their deceitful dealing. 2. In oppression: and it is common in Scripture to call wicked men by their names, whose vices they live in, as Esa. 1. 10. Ezek. 16. [Note.] Jam. 4. 1. &c. therefore Christians, that live in the like sins are not Christians indeed, but Canaanites, Sodomites, or Samaritans also. Calvin who consents in the exposition reproves the rendering of it, he is a Canaanite, because it is nothing else but a Canaanite, which is an abrupt speech, whereby Israel is cried out upon, as if he had said when I came to look upon Israel, as he is now, Loe a Canaanite appeareth in every respect.

But Ephraim said, yet I am become rich, I have found me out substance; in all my labors they shall find none iniquity in me that were sin, or is sin. Here the wicked are brought in justifying themselves notwithstanding all the sins laid to their charge, as if they had said, we are not so great sinners, as ye the Prophets would make us to be, for we by God's blessing have gotten wealth and live in prosperity, which we should never be able to do, but that we flee sin in our dealings, with which ye charge us so much.

And I the Lord thy God from the land of Egypt will yet make thee dwell in Tabernacles, as in the days of the Assembly, or the festivity. Here the Lord objecteth somewhat, that might take down their pride in attributing their riches to themselves, saying that he was the beginning of all their welfare, and because they did not acknowledge it, but were proud, as if by their own industry only they had increased their wealth, he threateneth to make them dwell again in tents, being driven from their houses and leading a poor life, as they once a year commonly at the Feast of Tabernacles went out of their Cities for a remembrance, how they had done 40 years together in the Wilderness, and kept 8 days in booths, so Calvin and Gwalther, who only differs in this, that by the last word 〈 in non-Latin alphabet 〉 he understandeth a set time, rendering it, according to the days set, and giving this for the meaning, I will bring you to such a poor estate again, yet not forever, but for a time in my Divine counsel determined. Lyra contrariwise expoundeth both this and the next words as promises of comfort under the Gospel, giving this for the meaning, as I in mercy brought thee out of Egypt so after thy other sufferings, which shall come unto thee, I will make thee to sit in the tents or Congregations of Christians at festival times, that shall be kept under the Gospel.

And I spake of the Prophets, that is, of this grace, and multiplied the Vision, that is, declaring the same often, and I was likened in the hands, of the Prophets, that is being made figures or similitudes of me. Adam being cast into a dead sleep and Eve made out of him, of me and my Church; and Jonah being three days and three nights in the Whales belly. Junius, I the Lord thy God from the Land of Egypt, would make thee to abide in these tents, as in the days of festivity, implying the sense to be, that as I brought thee out of Egypt, and have prospered thee, so I would have been willing still to make thee live here in prosperity, keeping the joyful feasts of Tabernacles from year to year for the abundance of the fruits of the earth received, without end, thou being never carried away out of thine own Country. But thy pride, and elate mind spoken of, v. 8. and others sins mentioned before and after, verse. 11. hinder thee from this happiness. And this sense the words will well bear, neither doth any other well agree, not that of Calvin, because of the Note of similitude to a festival time; for it were strange, if the Prophet meant, driving out of their houses, that he should thus express it by words, implying joy and not rather sorrow: nor that of Lyra, because the argument upon which he now is, is an invective against their sins both before this and after it, so that here is no place for promises for comfort to come in.

I have also spoken by the Prophets, I have multiplied Visions and used similitudes, by the ministry of my Prophets, Junius. Speaking by the Prophets I would multiply visions: In which words he goeth on, as he began, verse. 9. showing, what more he would have done to make them most happy: of all which they by their sins debarred themselves, they should not have wanted Prophets to instruct and comfort them, but have had many of them, sometimes by Visions, sometimes by similitudes setting forth the will of God unto them, especially touching the Messiah, in whom the greatest comfort of all doth consist. Tossarius paraphraseth upon all in the preter tense, I have made thee dwell in fair Palaces, and taught thee diversely by my Prophets.

Is there iniquity in Gilead? surely they are vanity, they sacrifice Bullocks in Gilgal. Of their wickedness in Gilgal, see before chap. 4. 15. & 9. 15. and of the surrows of the field next spoken of, where their Altars were set up, chap. 10. 4. Here the Prophet comes to their second way of sinning, which caused, that God could no longer deal by them in mercy, as he would have done. And he beginneth by way of question, is there sin in Gilead? chap. 6. 8. something hath been already said of Gilead, it should, because it was a City of Priests, have been a most holy place, but was quite degenerated, and therefore was first brought into the power of the Assyrians. Now by this place he derideth Israel justifying himself, as if he had said. Do ye stand upon your own justification, what think ye of Gilead, was there iniquity therein or no? if yea, as ye cannot deny, seeing judgments have met with the Gileadites already, will ye out face the matter and say, that ye are not sinners, when as in Gilgalye sacrifice Bullocks, which ought not be done, but at Jerusalem only, where the place of the Altar is, that is the only Altar allowed unto you, but ye contrary to the charge given by the Lord have multiplied Altars as heaps in the furrows, in saying which he alludeth to husbandmens making heaps of stones, which they gather out of the land, but lying there they are an hindrance to the Corn that should grow there, so their Altars to the favors of God, which otherwise would have grown and increased amongst them, making contrariwise Hemlock or Wormwood to grow, as was before said, chap. 10. 4.

Israel fled into Syria and served for a wife, &c. Because he had said before, v. 9. that he was their God from Egypt, now he declareth from the beginning, how graciously he had dealt with them from the first in their Father Jacob. For his providence over him was even then wonderful in that he was by going into Syria preserved from the fury of Esau, and God shown himself by dream unto him in Bethel to comfort and confirm him, and when Laban wronged him in matter of wages many times, he serving for his daughter, and keeping sheep.

And by a Prophet he brought Israel out of Egypt and by a Prophet was he preserved. Having spoken of God's providence over Jacob in his person, now he proceedeth to that great mercy, which he shown to his posterity in bringing them out of Egypt by Moses, who was the Prophet here spoken of, and by him preserving them, when for their sin about the golden Calf he was ready to have destroyed them, but that Moses prayed for them, and so they were spared.

All this extraordinary mercy notwithstanding they exceeded in sinning, and threfore are threatened, that their blood shall be left upon them, hereby meaning that they should be guilty of their own destruction, as it is said Ezek. 3. the sinner being warned and yet perishing by the enemy, his blood shall be upon his own head.

CHAP. XIII.

WHen Ephraim spake, trembling, he enalted himself in Israel, but when he offended in Baal, he died: Ephraim speaking an horror invaded Israel, he sinned in Baal and died, so the Vulg. Latin, expounded by Lyra, when Jeroboam who was of Ephraim, spake about the worshipping of the golden Calves, which he had set up, Israel, that is, the Elders of Israel not daring to contest with him being King, had an horror arising in their minds. But afterward they feared not either for this great sin or the greater of worshipping Baal, but fell to that also, and thus they died in respect of the life of grace, whereunto we may add, that they were in God's decree declared by his Prophets (which was called before an hewing and slaying by the Prophets) no better then dead. But although the words may be strained to this reading, (for 〈 in non-Latin alphabet 〉 signifieth either trembling or horror, and the next words that, or he was taken up in Israel, and so it may go, horror it took up the men in Israel) yet take the words as more properly they may be expounded, and they must go thus, he was lifted up in Israel, and according to Calvin, the meaning is, when Ephraim spake, he was of such might, that his very speech caused terror in the hearers, he was so high lifted up in Israel above other Tribes. For this was the blessing that Jacob blessed him with, when Joseph presented both his sons Manasseh and Ephraim to him, that he should be most populous and so most potent, which came to pass accordingly, especially Jeroboam who was of Ephraim being made King, then he speaking, men trembled, the voice of a King in wrath being as the roaring of the lion. But Israel offending in Baal died, that is, falling to that foul idolatry of Zidon in Ahab's time, death ensued in that Kingdom, for Ahab was slain by the Syrians at Ramoth-Gilead, and after that Syria prevailing, it grew a weak and contemptible Kingdom. Whereas it may be said, Israel sinned before this by the idolatry of the golden Calf, and was weakened by intestine wars amongst themselves, one King being slain and by a faction another set up, and he being slain, another, he saith, that Baalism is mentioned and not the other, because a far greater sin, as whereby the gods of heathen Nations were worshipped. But this satisfieth not, seeing both Jeroboam and his house, and Baasha and his house were cut off for that first idolatry, as well as Ahab for the other. I conceive therefore, that it is best to render the whole thus, In the speaking of Jeroboam of Ephraim there was trembling, when he first provoked them to that foul sin, but he lifted it up in Israel, he set up that abominable idol notwithstanding, and in time Israel added thereunto without all fear another of Baal, but then was so attrite by foreign Nations, that thenceforth it became as a dead thing, and should by the Assyrians be as a stake quite slain.

And now they sin more and more, and have made them molten images. This is added to aggravate their sins, it being meant, that besides the golden Calves they set up more images as they devised, and not only kissed the Calves, but sacrificed men to Molock, one stirring up another to the abominations, of which inhumane practice of sacrificing men, it is complained, Psal. 106. And to show how gross they were herein, he putteth together their sacrificing of a man, and kissing the Calf, as if a Calf were of so much more worth then a man, that whilst the one is adored, the other might be killed.

Therefore they shall be as the morning dew, that is soon past away, and not abide a Kingdom any longer; to set forth which further, two other similitudes are added, of a cloud and chaff before the wind. Vers. 4. Yet I am the Lord thy God, of which see before chapt. 12. 9. and it hath reference to verse. 1. 2.

According to their pasture so were they filled: In this and verse. 5. the Prophet showeth farther, how God had obliged Israel to him besides his bringing them out of Egypt. He knew them in the dry and barren wilderness, and filled them there, as if they had been already in the most fruitful Land of Canaan. Thus Lyra, but Gwalther better, when they were in the Wilderness, I acknowledged them for my people in my providing so miraculously for them 40. years together, and when they were come into Canaan, they were filled as in a fruitful pasture a Beast is fed and filled. But what followed? they lifted up themselves in pride against me, and as forgetting all this turned to other God's.

I will be as a Lion unto them, of which see before ch. 5. 14. only it is here further added, as a Leopard, and v. 8. as a Bear, showing their divers ways of destruction to come without any mercy with all cruelty by the Assyrians.

O Israel, thou hast destroyed thyself, but in me is thy help. v. 10. I will be thy King, where is any other that may save thee? that is, thy own sins have brought this horrible destruction upon thee. And as men are destroyed temporally, for their sins, so eternally, neither can the perishing of any be imputed to God as the cause thereof. Every man sinneth when he is drawn away by his own concupiscence, and sin perfected, bringeth forth death. If we would hearken to God and cleave to him in faith and obedience, we should have help and be saved from misery here and hereafter.

Then having thus laid open the case of them that perish or that be saved, he reflecteth upon that which they had done of old, wherein lay the beginning of all their misery, viz. their importunate asking a King to be set over them, when as the Lord there said, he was their King, and by judges raised up from time to time saved them from their enemies. But they not being content with this, persisted in preferring their own desires of a King, that might fight forthem, as the Kings of other Nations, and save them. Therefore he bids them look about them and see if there were any in all their Cities that could save them, any Judge of their own desiring, which is meant in saying, and thy Judges of whom thou saidst, give me a King, for he that is King is Judge, all other Judges deriving their power from him, and acting it only under him, so that in asking a King, they are said to ask a King and Princes in the next words, who might be assistant to him in ruling the land and fighting against the enemy. Now saith he, in effect, ye have both him and them, see what they are able to do for you when the Assyrians shall come, being brought by me, as Lions or Bears to tear you in pieces. Surely they shall be able to do nothing, for although at their importunity I gave them a King, yet it was in wrath, and accordingly I will take him away, as followeth v. 11. where the preter tense I took him away, is put for the future, for as Saul their first King was given them in displeasure, so Hosea their last was taken away in wrath by the Assyrian King. And in speaking thus he intimateth that their Kings were so far from saving them, as that they were corrupted and consequently destroyed by them, first by civil wars made through an ambitious desire of reigning, and lastly by Hosea his perfidy towards the King of Assyria, which brought him against Israel, and so they utterly perish.

The iniquity of Ephraim is bound up, his sin is hid: In saying thus, he alludeth to the manner of men, who when they will revenge wrongs done unto them, for a time conceal them, but for a remembrance they write them down and put them in a book which they keep fast under lock and key; but when they see their time, they are revenged to the full. Or it may have reference to their justifying themselves, which was partly touched upon ch. 12. 8. so did they hide and bind up, as it were, the most abominable under a pretext of righteous dealing towards men, and piety towards God.

For they should not lie long in the place of the breaking forth of children, Vulg. he shall not stand in the contrition of children, expounded by Lyra, when his children shall be dashed in pieces by the Assyrians, there will be no standing for him any longer, but his ruin shall then come, and for this maketh v. 16. their infants shall be dashed in pieces and they shall be slainby the sword, Hebr. because the time will not stand in the breaking forth of children, and the plain meaning seemeth to be, all the verse being taken together, sorrows shall come upon him as upon a woman in travel, he is a foolish son, and this argueth his folly, that he knoweth not that when children are come to the birth, the time of their breaking forth will not stay; so when the sorrows threatened come upon Ephraim, a far divers issue shall break forth, neither can it be stayed any longer, and that will be the destruction both of men and children, as v. 16. and this he like a fool knoweth not, neither will know by all the admonitions of the Prophets, to turn from his sins, that this may be prevented. Calvin rendering it, because he should not in the time stand in the breach of children, saith, that the meaning is, his folly appeareth hereby, that he doth like a woman in travel of child-birth, that standeth and holdeth in her breath, whereby the coming forth of the child is hindered, and so both she and her child are endangered to perish. For in like manner Ephraim foolishly held in his breath as it were, not seeking to God by repentance and prayer in due time, and so perished without remedy.

I will ransom them from the power of the grave, I will redeem them from death: Here saith Lyra, after threatening of judgments followeth a prophesy of comfort by Christ to all the faithful both of the Israelites and the Gentiles: so that as in the former part of the chapter mercies past were recorded, so here mercies to come. I, that is, the Messiah, by laying down mine own life and suffering death will ransom thee from death: for thus it is applied, 1 Cor. 15. 54. comfort is hid from mine eyes, this is spoken by the faithful soul, because whilst we live in this world, no man knoweth whether he be beloved or hated. But it is at the pleasure of our Lord Jesus to give to everyone his portion, as is said in the next words, he shall divide amongst brethren, he shall bring a burning wind ofeending from the desert, &c. that is, as he shall save some, so he shall burn others in hell fire forever, at what time he shall burn the heavens, &c. that is, all worldly things, 2 Pet. 3. 10. thus Lyra: But others understand this, as spoken to show what the Lord would have done for them, if their sins had not hindered it, reading the words, I would have ransomed them from the grave, &c. not denying yet, but that it is a ground of comfort against the terrors of death to the faithful, in that they shall riseagain and live forever, as it is applied 1 Cor. 15. 54, 55. the proper meaning yet being, that as the power of God is able to do it, so he would have delivered them, although dead, as it were, and laid in the grave in man's account, neither would he ever have repented of thus extending his power to save them, if they had not so greatly provoked him, according to the next words added, repentance shall be hid from mine eyes.

And touching v. 15. though he be fruitful amongst his brethren, an east wind shall come, &c. that is, but now Ephraim being so full of sin, his being so fruitful of people (as the word Ephraim signifieth, for in saying thus he alludes to that name) shall not profit him, for the Assyrian, as an east wind, that smiteth and withereth the fruits of the earth, shall come and dry up his spring, and spoil the treasure of all pleasant vessels. And in conclusion, after setting this forth by allegory, he breaks out and saith plainly, Samaria the chief City of the Kingdom of Israel being put for all the Kingdom, shall be destroyed, they shall be slain by the sword, and their children dashed in pieces, &c. thus Gwalther, but Junius, if Israel would turn I will do thus, and he faith it is a most evident place for the resurrection to come.

And the next words he rendereth, Ephraim shall fructify amongst his brethren, expounding these following of the East wind drying up their fountains, as spoken by way of concession, as if he had said, Be it so, that I deal thus by him, yet I can make him to reflourish again. Calvin differeth little from Gwalther, but that he will not have this taken as a ground of the resurrection of the dead to come, and he rendereth the next words indifferently, repentance, or consolation is hidden from mine eyes, for if it be rendered consolation, saith he, it is all one, the meaning being, I cannot speak any comfort to Ephraim, although I would willingly do it, or notwithstanding that which I have said, his sins are so great, that without repenting I will certainly bring upon him the judgment, and he shall be fruitful indeed, according to Jacob's prophetical Blessing, but all shall be destroyed again as by a piercing strong East wind, and Samaria it self also in most cruel manner, no age or sex being spared.

Of these Expositions I know not whether to prefer, but incline rather to that of Lyra, that this is a Prophesy of the benefit by our redemption through Christ, of rising again to everlasting life. Only whereas he expoundeth, consolation is hid from mine eyes, as the voice of the faithful living yet in this world, and their being ignorant of their future felicity, it cannot be so meant. For although by outward things a man cannot know whether he be beloved or hated, yet the faithful know that they are the sons of God, and shall be blessed with the beatifical vision of him, and knowledge is often put for saith. In saying then consolation is hid, he meaneth by the dead's lying long in the grave it doth not appear, that the faithful shall afterwards come to this happiness, we see nothing with our eyes, whereby to know it, or refer it to Christ, and the sense is, in my dying to redeem from death all comfort was hid from me.

For the next words, He shall divide, by ours rendered, he shall fructify amongst his brethren: the Vulg. is best, for although 〈 in non-Latin alphabet 〉 signifieth to fructify, yet 〈 in non-Latin alphabet 〉 the word here used doth not, but a wild Ass, which divideth itself from other Beasts, from whence a Verb coming may well signify to divide, and it is 〈 in non-Latin alphabet 〉 not amongst, but between brethren, at large, and not his brethren; therefore it may well be applied to Christ set forth by 〈 in non-Latin alphabet 〉 he, not Ephraim, Christ shall at the Resurrection divide betwixt brethren, some, that is, such as have done good, being received to life; others, that have done evil, adjudged to death: or because brethren commonly sets forth the faithful, the sense may be, he shall distribute the benefits of Redemption amongst them, that which followeth of the east wind being a returning again to his former theam of threatening Israel.

For the 16. verse which may not seem to agree with this Exposition, Hebr. it belongeth not to this, but to the beginning of the next Chapter, so likewise in Vulg. Lat. and therefore cohereth not with this, but the Prophet having done with his Prophesy of comfort by Christ to the faithful, yet not being silent touching the wicked even at the end of the world, and their perishing by fire now chap. 14. 1. made by ours v. 16. returneth to threatening, against the kingdom of Israel again for their wickedness.

CHAP. XIV.

O Israel return to the Lord, for thou hast fallen by thine iniquity: Having in the last verse chap. 13. which indeed is the first of this, threatened Israel to the uttermost, now to show what is the end of all God's threatenings, he exhorteth to repentance, as whereby alone, such terrible judgment might be turned away, or being suffered, improved to the good of the soul.

Take words unto you, and say, Take away all iniquity: Here is a plain place for a Set Form of Prayer to be used in public, as also Joel 2. Numbers 6. Wherefore they that stand for conceived Prayer only, are [Note.] opposite to the Prophet, who biddeth Take words with you; Yea, to God, and to Christ himself, Matthew 6. Luke 11. which wise men seeing into, and for good reason rendered by Calvin and others, have in all times and ages framed and used Liturgies from the beginning of the Gospel. For the words which the Prophet bids them take, are not left to their own discretion, but set down by him; neither doth he in thus saying stir them up to use words only, that is, words uttered with the mouth, and not with the heart, for this is condemned Esa. 29. 13. but words coming from an heart broken for sin: so will we render the calves of our lips, that is, give thee praise, which is all that we are able to do; it is a Metaphor taken from Sacrificing Bullocks and Calves, intimating that praising God from the heart for his benefits is the best kind of Sacrifice, as is also shown Psalm 50.

Ashur shall not save us, we will not ride upon Horses, &c. Here implicitly they are taught to make confession of their sins, and a profession not to live in them anymore: for wherein lay their greatest sins, but in seeking to the Assyrians, and not trusting in God and worshiping Images, the work of their own hands, and who so would obtain pardon for his sins must confess and forsake them, Proverbs 28. 12.

I will heal their backslidings, I will love them freely: No sooner can the faithful pray to have their sins forgiven them, but God is in Christ reconciled unto them, not for anything in them, but freely out of his mercy in Christ, provided that they do not only pray, but also leave their sins, as they are here taught to do.

For that this free love is in Christ the next words do show, I will be as the dew to Israel, he shall grow as the Lily, and cast forth his roots as Lebanus: For to the dew is Christ also compared, Psalm 110. 3. because as no man seeth the falling of the dew in the night, so the Son of God came insensibly into the womb of the virgin Mary, so Lyra, whereunto we may add, that as the dew falling makes the grass to grow, so Christ coming into the heart by faith makes grace to grow in us, something like to this, see Isaiah 45. 8. And for this of making us grow he is specially compared to the dew, and sometime to rain coming down upon the mown grass.

And it is to be noted, that he saith, Israel shall grow as the Lily, which is most white and fair, and therefore the beauty of a Lily is by Christ preferred before the glory of Solomon, to show that the faithful are not black or foul by filthy sin, but fair and white by holiness, as is also said Psalm 110. 31. and therefore the Church is set forth by a Lily or by him that is compared to a Lily. Here Christ may be understood for his spotless purity. And he spreads his roots as Lebanus, that huge and strong Mountain, that cannot be moved, when he makes his faith to take such rooting in the world far and wide, that it cannot be rooted up again, as he promiseth Matthew 16. 16. Gwalther saith, that some expound it of Israel returning out of the Babylonish captivity, but he extendeth it to the time of Christ.

Here the increase and excellency of Christ in his faithful people increasing and giving an odoriferous smell by the graces of his Spirit is further amplified by branches spreading, and the olive trees beauty and the sinell of Lebanon, according to which it is said, 2 Corinth. 2. 14. We are a sweet smelling savor, &c.

They shall dwell under his shadow that return: this further confirmeth it to be spoken of Christ, he shall grow as a Lily and spread his branches: forsomuch as they that turn from Idols to him shall be under his protection, and revive as the corn and vine, at the falling of this blessed dew: for to corn sown are the hearers of the Word compared, Mat. 13. and to a Vines branches, Joh. 15. 1.

I have heard and observed him, I am like a green Fir tree, from me is thy fruit found; that is, him that turneth God will make like a green tree never withering, or will be such in him, for it is through God that we are green in grace and bear fruit. Neither are we able to do it of ourselves, as is also taught, Joh. 15.

Here he concludeth with stirring up to the understanding and believing of the mysteries of the Gospel, as foreseeing by the Spirit, that few would, but the wicked that would not should fall even hereby into everlasting condemnation according to that, he which believeth not is damned, yea, although they believe, but yet walk in the darkness of sin, according to that, This is the condemnation of the world, that light is came, &c.

THE BOOKE OF IOEL.

BEcause Joel saith not at what time he prophesied, but yet he is placed next to Hosea, Jerome saith, that he prophesied in the reign of the same Kings, and as Hosea was sent to Israel, so Joel to the Kingdom of Judah. Others, saith Calvin, conjecture that he prophesied in the days of Joram, when there was a great famine, or of Manasseh, but he followeth the former. R. Solomon saith, that it was in the time of Joram, when there was a great famine continuing seven years, which Elishah foretold, 2 King. 8. and Joel here describeth. This Lyra following holdeth both that he prophesied in Jorams time who was King of Israel, and to that Kingdom. But I have already resolved in my Preface to Hosea, that he was sent to Judah, chap. 2. 1. being a special confirmation hereof, where it is said, Blow the Trumpet in Zion, &c. Yet because the famine was not only in the Kingdom of Judah, but all over the land, it is to be thought, that he spake to them all, that in all parts they might be brought to repentance.

CHAP. I.

THe Prophet having told of his descent, and whose son he was, verse. 2, 3. he stirreth up old and young to diligent attention, and to publish what he was about to say to their posterity. Then verse. 4. he saith, what the palmerworm hath left, the Locust hath eaten, what the Locust hath left, the Ganker-worm, and what the Canker-worm hath left, the Caterpillar. Vulg. Erucha, Locusta, Bruchus, Aerugo, and Lyra saith, that Bruchus is a young Locust, yet without wings, but when the wings be grown it is a Locust. These are all destroyers of the fruits of the earth, as the Locusts in Egypt are set forth to be, but the last best rendered e •• go, the mildew, which makes corn, when it is grown up, to wast and come to little or nothing, whereas this is spoken of as a judgment, the like to which had never been before, and the exordium or entrance to it is such to stir up to hear and record, it is by some thought, that this is not to be understood according to the letter, but that under these destroying creatures men are represented, viz. the four Monarchies of the world, by whom the Jews suffered grievous things, till that at the last they were utterly destroyed, the Assyrian, Babylonian, Grecian, and Roman. Some yet that understand it likewise make the Assyrian and Babylonian 1. the Mede and Persion 2. the Grecian 3. the Roman 4. and some will have the four times of the Babylonians or Chaldeans coming against the Jews meant, who if anything were lest, the first consumed the next, and if not the third and the fourth. The first time was when Nebuchadnezzar came against Jerusalem in Jehoiakim’s time, and carried away the precious vessels of the Lord's house. 2. When he carried Jehoiak in away prisoner. 3. When in the days of Zedekiah he took Jerusalem. 4. When Nebuzarad • n his steward came and burnt the house of the Lord and the Kings, &c. For my part I see so much for this understanding, and so little for the literal, that I hold it the best. For immediately after this threatened, calling upon the drunkards to awake, Vers. 5, he saith verse. 6. a Nation shall come up upon my land, which makes it plain, that he meant not the very Locusts, &c. but men destroying like Locusts and Caterpillars, &c. For anything, that may be said for the understanding of it according to the letter, it is only conjectural. For ask them that are for it, when Joel threatened this, or spake of it being before done: and they answer, in the time of Joram, 2 King. 8. But there a famine is only threatened, and by Elisha, not by Joel, or by such hurtful creatures. Moreover if any such stupendous judgment had come upon the land, it should somewhere have been related in the Sacred History with such expressions as be here, being so remarkable as well as the famine in Ahab's time with the drought of three years and six months causing it: And if it shall be said, as Lyra saith indeed, Elisha foretold it, and Joel coming after only mentioneth it, how then did Joel in thus saying prophesy? seeing to relate and to urge a thing done to move to repentance is no prophesying, as the Prophets of old prophesied, for that was a speaking before of things to be done afterwards, and yet as if they had been already done in the perfect tense, as Joel doth here. Lastly, it is not unusual with the Prophets to set forth men overcoming and destroying by beasts and fowls, as Lions, Goats, Rams and Eagles, and therefore such may well be set forth by Locusts and Caterpillars also, yea Revel. 9. 3. such are set forth by Locusts coming out of the smoke of the bottomless pit. But for the men hereby set forth, they were either the four Monarchs first named, there being no reason, that the Persian should be counted one, who was rather a great friend to the Jews, but all the other destroying enemies: or the Chaldees coming four times against them, or those four, wherewith it is said, that God punished them in the days of Jehoiakim, viz. Chaldeans, Syrians, Moabites and Ammonites. Some there are, that draw it to four times of destruction by the Romans. 1. In the time of the Roman Governor Sabinus, of which Joseph. lib. 2. de bello Judaico c. 2. 3. 2. Of Felix by divers tumults, ch. 12. 3. In the time of Albinus and Florus, when divers of their Cities were destroyed, chap. 13, 14, 15. 4. In the days of Titus when Jerusalem was destroyed utterly. Some to four sorts of enemies wasting the Church, Jews, Gentiles, Heretics and Antichrist. But forsomuch as the Prophets of the Old Testament, prophesied not of particular events, but only till the coming of Christ, I rest in the former; yet allegorically saith the gloss well, by these four are set forth, Lust, Gluttony, Vain glory and Wrath, which are the destruction of souls.

A Nation is come up upon my land strong and without number, that is, because this is threatened against Judah, the Galdeans and their adherents, as was said before.

He hath made my vine bare, and laid my fig tree wast. Where by Vine the Church of the Jews is meant, Isaiah. 5. 1. and by fig tree also, Luk. 13. 6. the branches thereof are made white, that is, by being withered, for branches of trees being barked and withered look white, and hereby it set forth the utter desolation of Judah.

Lament like a Virgin girded with sackcloth for the husband of her youth. Having shown the destroying judgments to come, now he stirreth up Judah to lamentation, as having so great cause of sorrow, as a Virgin new married hath, that loseth her husband, before that she hath any time of enjoying his love, which must needs be sorrow in the highest degree; for so that [Note.] Church, against which God is for her sins, loseth him her dear husband, and all comfort of protection and providence from him, being left to the will of her enemies.

The meat-offering and drink-offering are cut off from the house of the Lord, the Priests the Lord's ministers mourn. After lamentation foretold in general, now he cometh to particulars, 1. showing what cause the Priests should have to mourn for the offerings being cut off through the desolation to which the land should be brought, and so both their living and service should utterly fail. And therefore the Ministers of God had need especially to seek by [Note.] diligent and true teaching, and being exemplary in their lives to keep the Church in due obedience to God and to his Laws, and not for fear or flattery to corrupt the truth of God in anything, or to sooth up men in their sins; for if they do, they may for a time find the more favor amongst carnal men, but the time shall come, wherein they shall have cause of extreme sorrow; Let them be, whom they flatter, of what eminency soever they may be in this world; yea they shall suffer most, as the cause of the Churches ruin, over which they are set.

The field is wasted, &c. This is added to show, that offerings of all sorts must needs now cease, because corn, and wine, and oil, of which they consisted, by the enemies wasting and spoiling the land failed, for which having spoken of the lands and fields being wasted, he saith, for further explication, the corn is wasted, the new wine is dried up, the oil languisheth. Vers. 11. 12. He amplifieth this judgment further, by calling upon husbandmen, and Vinedressers to mourn now as confounded for the fruits of their labors being all destroyed, as wheat and barley, and the vine, yea all other fruitful trees, whereupon they lived, the fig tree, pomgranate, palm tree, apple tree, &c. for when foreign enemies come in and prevail, all are soon wasted and brought to nothing, and so there is no more joy to the sons of men, that is, the whole body of the people, and not some only that till the ground, are in a very evil case.

Gird yourselves, and lament ye Priests, &c. Here because the Priests were men of greatest knowledge, or should have been; and therefore most sensible of God's wrath coming for sin, into which most probably the people fell, chiefly through their default, he calleth again upon them in more words to mourn, and to make expressions of sorrow by girding with sackcloth, crying and howling. Calvin takes the words, Gird yourselves, for hasten; but we shall not need to to go from the proper signification, Gird ye with sackcloth, as is presently further expressed. And they are called upon to put on sackcloth, and to call a fast, verse. 14. not that these things of themselves, are of any avail, but when they are added to penitent prayer, for which cause he biddeth them with all to cry to the Lord together with the whole Congregation assembled to the house of the Lord, that all joining together in humiliation and prayer the Lord's compassion might be the more moved; and old men in particular are first called upon, the Elders or Magistrates being meant, to intimate that they should be forwardest and leaders to others, as through whose default so much sin was committed, in that they either went before the people in an evil example of life, or were not so careful to use their power to suppress sin. A notable place, first to stir up the Ministers of God's Word to do their duty [Note.] with all faithfulness, and in case of judgments coming to bewail them most of all others, as who have been by something amiss either in their life or teaching many of them a cause thereof above others. 2. Magistrates to do likewise for the like reasons, for that they are more guilty as Magistrates, then the common people. 3. To teach fasting and prayer to be the most effectual means against destroying judgments; unto which not only Ministers and Magistrates, but also all the people must be gathered together, private fastings not being the fastings, that will then prevail. 4. To keep such times of humiliation rightly, the Ministers and people of lesser Congregations are not to assemble together apart, each Village or Hamblet by itself, but they are all about to go to some great house of the Lord, there together the more foreibly to move him to mercy. 5. In this holy work the Ministers are to be the beginners of all others, for the Priests must call the Assembly, and when Kings do it, it is not to be doubted, but that some good Jehoiadah first moved them so to do. 6. In a day of humiliation there is no place for costly apparel, but the poorest raiment is best, and no fear of hypocrisy in weeping in public or other outward expressions; but hereby all must labor to prevail with God, and they that express not their grief some way now, keep not a time of humiliation aright, and therefore shall never do good of it.

The seed is rotten under the clods, the garners are laid desolate. Vulg. Latin, the beasts have rotted in their dung, that is, saith Lyra, for want of straw through the barrenness of the ground wherewith they might be littered. But herein the Vulgar goeth quite from the Hebrew, which is as in the New Translation; yet Ribera stands for that, saying, that 〈 in non-Latin alphabet 〉 signifieth mula or jumentum also as well as seed; but what then shall we say to the clods here spoken of, under which it is said to be rotten, not in dung? Moreover he spake not before of beasts but of corn, that should fail, and now he showeth how it shall rot in the field, as it were under the clods, not that it should do so indeed: for unless it cometh up first, how should the locust, and mildew before spoken of wast it? Therefore the meaning is, that by reason of the enemies wasting all, the land should lie after their ploughing and sowing, as if there had been a great drought of long continuance, by reason whereof the seed lieth under the clods, till it is rotten.

How do the beasts groan, the herds of cattle are perplexed, because they have no pasture: That is, by reason of famine through the coming of the Chaldeans, of which see 2 King. 25. For all things being by them wasted, and the fields by their beasts, what could remain for those of the land? Vers. 19. The fire hath devoured the pastures of the wilderness, and the flame hath burnt all the trees of the field; here the Prophet after an allegorical expression of the judgment by the enemy, cometh to declare plainly, what he meant by all this, viz. the fire and sword of the Chaldees destroying houses standing in all parts of the land of Judea, and the fruit trees, Vines, Fig-trees, Pomegranates, &c. growing in many places, which yielded a great part of their living, but now after this destruction made in the land, none, whereby they were famished.

CHAP. II.

IN this chapter the Lord appointeth Joel to sound an Alarum to the war before threatened under the similitude of locusts, palmer-worms, &c. making it still more plain, that he meant not those vermines according to the letter, but terrible enemies, touching whom it here followeth, verse. 2. in more words, but to the same effect with chap. 1. 6. A day of darkness and gloominesse, a day of thick darkness, &c. a great people and strong, there hath not ever been the like. By blowing the Trumpet in Zion, Expositors generally understand, to call the Congregation to fasting and prayer: but forsomuch, as it is not only said, blow ye the Trumpet, but also sound an Alarum; and immediately the coming in of an Army of enemies is spoken of: and for calling the Congregation together to fasting and prayer, he speaks plainly, chap. 1. 14. Sanctify a Fast, call a solemn Assembly, and here verse. 12.