Hosea 12

A complaint Ephraim and Juda ver &c. by setting before the God favour and mercies shewed unto their forefathers Jacob, and onwards to them all, they are exhorted to repentance verse. 4. and again, 13, 14. their righteous and deceitful dealings, their insolence , shameless and idolatry provoke Gods heavy wrath 8,9,12,15. A promise of grace inserted 10.11.

1. They of Ephraim have [ Heb. Ephraim have, i.e.they, or these of Ephraim, whereby are understood the ten Tribes, or Israel, with the deceit;[They were such insolent hypocrites, that they meant to force all their idolatry upon me, as they used the same for my honour and service, and had still the true. Religion among them. Some take it as the prophet complaint of the bad entertainment he found among the wicked Countriemen; according asa God, and the Prophets words, are sometimes intermingled] but Juda reigned yet with God.[subjecting himself unto God, and keeping close to him and his worship , which is truly to reign and govern, as the contrary , which the world accounteth freedom and dominion, is the best slavery. Compare the phrase, with the above chapter 9.8. and the annot. Otherwise these worlds may also (in respect of the kingdom) be compared with ab. Ch.8.4. (see there) and bel. Ch.13.10,11.]and was faithful with the holy ones.[i.e. following the foot steps of the holy father , and hearkening to the pious and prophets, that were among them. Some do understand here the three persons o the Holy Trinity, comparing it with the words foregoing and Jol.24.19. and some are of opinion that the prophet here discribeth the time when the ten tribes first separated themselves from Juda, and some while after. Otherwise, but Juda is yet reigning etc. Though Juda was also much declined, and is sharply therefore rebuke of God by this very prophet in several places; yet priesthood and the outward worship ordained by God ; insomuch that the pious remnant among the ten Tribes, now and then, privily journeyed to Jerusalem, to attend the true worship there, as above in sundry places hath been observed. But among the ten Tribes, there was nothing of all this. See 2 Chron 12.12. and chap.13.6.etc. and chap 15.3. with the annotat.]

2. Ephraim feeds himself with winde, [i.e. relies on vanity, viz. their idolatry and heathenish leagues wherewith they are like to fare, as they think to live on the winde. Compare Jeremiah 22:22. Mich 2.11 and ab. Chap 8.7. as alsoIsa 44.20. with the annotat] and buneth after the East winde; [i.e. after that which shall be grievous and hurtful to them, as the east winde was in those parts; see Exod 10. on vers 13 and Job 27. on verse 2. an bel. chapter 13.15.] all day long he multiplieth lies, [i.e. false worship, hypocrisy, lies, abd deceit against God and his neighbour] and desolation, [i.e. after that which was in those parts; See Exod 10. on verse 13. and Job 27. on verse2. and bel chapter 13.15.] all the day long he multiplieth lies, [i.e. false worship, hypocrisie, lies and deceit against God and his neighbor] and desolation, [i.e. that which shall cause and hale on his own destruction; or he daily practiseth destruction and desolation of his neighbor; or he did it, during all his reign] and they make (a) covenant with assur, [i.e. the Assyrians, or king of Assyria. See ab. Chap.5.13. and 7.11. and bel. 14.4.] and the oil is carried to Egypt for a present to procure his favour. Compare 2 Kings 17:4. Isaiah 57:9. and see of such oil, Psal 133. on vers 2, etc.]

3. Also the LORD hath a controversie with Juda, [Or a plea, process, difference, viz. reason of their sins Compare above, chap 4. on verse1] and he shall make visitation on Jacob according to his ways: [Heb. And for to make visitation etc.i.e. He is ready prepared for it Compare the phrase with abive, chapter 9. on verse 13. or for to visit i.e and that to the end that he may visit Oth but over Jacob, .e the ten Tribes, shall be etc. understanding that God was pleading yet with Juda, and would continue warning them yet awhile, but as for the ten Tribes, them he would spare nor wink at no longer it being somewhat obscure, whether Jacob here do signifie Juda, or both together; whereof the opinions vary. Compare ab. Chap.10.11. etc. this is sure and plain, that the danger posterity of Jacob is sorely threatened here] he shall recompense him according to his dealing.

4. In ( the mothers) womb [Of the infertion of the word mother. See Jud.13. on vers.5 and Job.3. on verse 10. and ab. Chap.9. v.11.] he [viz. the the Patriarch Jacob their forefather, of whom some extraordinary passages and singular mercies of God shewed to him and to them all by him, are related here, thereby to shame and confound his dagenerate off - spring for their ingratitude] held his brother [Hsau] by the heels : [in token that God through meer grace, had bestowed the right of primogeniture upon Jacob, forasmuch as by the right of he was incapable of it] and in his vigour, [which God enabled him with all to hold out] he carried himself princely with God. Understand in what wresting combate which he held with the Son of God, see the history Gen.32.24. etc. and the annot there.]

5. Yea, he carried himself princely against the angel [i.e. the son of God, called God in in the former verse, and in the sequel, the LORD, the God of best, see Gen 48. on verse 16.] and overpowered (him) [i.e. had that better in the combate with the angels, to wit the son of God suffered himself to be overcome by Jacob, not out of any weakness or insufficiency, but to hold forth thereby a most sweet and comfortable mystery, of the combate and overcoming of all the children of God] he wept.[Jacob wept and prayed earnestly for blessing, when he perceived with whom he had to do there, viz. with God himself. Of this weeping we finde nothing recorded in Mosehs history, but here the Holy Ghost inserted it, by way o explanation] and besought him: (at) Beth – El he found him, [the son of God found Jacob there and appeared unto him, See Gen 3 5 .9, etc. and so in the sequel, he spoke, to wit, the same son of God] and there he spake with us: [we being then yet in the loyns of Jacob and our forefathers; so that it concerns us also, what God spake there, and did the, in the behalf of our forefathers See Psal 6. on vers.6.]

6. Namely, the LORD, the God of hosts; [see 1 Kings 18. on vers. 15 and Compare Gen.22. on vers11. and 48. on vers.16. Psal 24.10. Isaiah 6:1,2,3,4,5. and chap9.5. and 25.9. etc. the son of God being in spoken of before under the name of angel and understood under the word him in the sequel, this title is added here now, to shew forth his divine majesty: now that the Heb letter, or, particle Vau, is frequently take into signifie namely, or, to wit, is sufficiently known and agreeth very well with what goes before, as the discreet pious reader will be easily able to judge.] Lord is his Name of remembrance. [or, Memorial Heb. Remembrance i.e.] JEHOVAH is the name, whereby (as signifying the eternal, self – substing, unalterable etc. being of God ) he is known among his people, and both himself, and all his attributes in remembrance. See Gen 2. on verse 4. and Compare Ex3. 14. 15. with the annot. Some refer this to Jacob thus; the LORD (was) his viz. Jacobs, memorial]

7. Thou then [viz. Ephraim] turn then to [here in the Hebrew text, there is the letter Beth put for the letter Lamed, or for the particle El, or I nad i.e. to, unto. As in these phrase, 1 Kings 2:33. their blood shall return upon the head of Jacob, and upon the head f his seed; where the letter Beth twice constructed with the verb return is of the same signification with the forgoing particle Nal. I.e. upon, or, unto; as otherwise also the particle in, or, into, both in our own and other languages, is taken for to, unto when it is constructed with words signifying to go, tyravle, turn, return as to go into the field, into the wilderness, into a city, countrey, i.e. to unto, or towards it, insomuch that the some do hold it needless, by reason of the letter Beth to read here, turn thee with (or through) thy God i.e. with or, through the grace or help of thy God; where of the understanding reader may judge himself; and compare the annotat on Joel 2:12,] thy God: that from the beginning shewed so great mercies to your forefather,and by him unto your selves, as above ] keep mercy and judgment, and wait continually upon thy God. [forsaking, all your idols, and vain carnal confidence; so shall give God his honor, and not be forsaken by him.]

8. In the merchants [see of his signification of the Hebrew word Canaan, or Kenaan. Job 4. on verse 25.]hand is [Heb from the beginning of the verse. The Canaanite in his hand is, Oth (he is) a Canaanite, or in anger and detestation. That Canaanite; as if the Prophet should say: That bastard or degenerate issue; he carrieth himself no-more like one of Jacob children, but in both in condition and resemblance more like a heathen, and one of the Cains brood] a deceitful balance, [Heb ballance of deceit . See Leviticus 19:13.35. Deut25. 13.1. Thes4.6.] he loves to appresse.[as well by substil and unjust practise in his dealings, as by willful and violent seizers and robberies. The whole verse implies in opposition to what was sais before: Yr are so far from shewing mercy and doing justice, that ye are practicing the clean contrary]

9. Nevertheless, Ephraim faith, however I am grown rich, and have gotten me great wealth, [hebr. found me etc. as Gen26.12. Ezra 7:16. Prov 8,9. etc. as if they said, Let the prophet say what they will, it goeth still well with us, therefore God cannot be so much displeased with us, as they would make us believe. This was one of their shameless hypocrisies wherewith they encompassed God it were and his prophets. Compassed God as it were and his prophets. Compare Amos 6. ver.13.] (in) all my labour they shall find me no unrighteousness, [understand the labour and pains which they took to grow rich, or the riches which they got by their labour. Oth all my labour is not enough for me, as the Hebrew word to find, or be found, is sometimes used. See Num. 11. on verse 22. we desire to get and to lave more still, we must go on as we began.]that were sin [as if they said, it is plain by our prosperity, that we do sin so such and such means to grow rich; what need then these busie men, the prophets be thus clamouring and cpating still at our practise? (he hath) unrighteousness. I.e. he is able to suffer for unrighteousness, that (hath) sin, we are not punished, (urge they) therefore, we are clear of sin.]

10. But I am the LORD thy God, [Not to dishearten the faithful and elect, by these sharp reproofs that went before, the LORD, (according to his custom) subjoynes this comfort here, for to assure his, that He, not withstand all this; would faithfully keep his covenant of grace, in the Messiah, with his chosen Israel. But others take two following veres, as a relation of Gods mercies in former and latter times, shewed unto his people, thereby to convince them, that he was the sole Author of all their welfare, and that they have not the least ground to beast of their own abilities, how presumptuously so ever they did it, as was shewed in the precedent text.] even from the land of Egypt, [i.e. ever since I bought you forth by the hand of Moseh, out of Egypt: when I made my convenant with you, and gave you my lawes; which time God elsewhere calls their youth se above chap.2. verse 14. Jer2.verse.2. etc.] I shall make you dwell in tents yet: [these promises, looking to the time of grace in the new testament, are set forth in terms and phrase taken from the state and condition of the old testament. Compare above chap.2. verse 13,17. and 11 on verse 11.] as in the days of the congregation [as in the wilderness I caused you to camp pleasantly in your tents, round about the tents of the congregation; so also will cause you yet in the time of the new testament to come and take place in my Church, by the preaching of my gospel; where you shall have your assemblies to worship me. Oth as in the days of the set high –time, to wit the feast of the leaf huts, when for a certain time you had your abode in tents or huts, to mind you of your wandring through the wilderness, and to rejoice in the mercies I bestowed upon you. Or it may be understood of all the high – times or feasts, whereon , they were like wise to set up abundance of tents without the cities because of the multitude of the people meeting then together.]

11. And I will speak to [or, by,] the Prophet, and I will multiply the vision: [that is, I will most gloriously reveal my self by the plentiful preaching of the Gospel, which shall be made unto you, by the Prophet of all Prophets, the Messiah, and by his Prophets and other teachers of the new testament; with sending forth the gift of my spirit. Compare Joel 2:28.29. Acts 2:16,17,18. etc.] and by the ministry [Heb hand] of the prophets, will propound Parables [i.e. teach men in most familiar plain way. Compare Mat13.34,35, etc]

12. Assuredly Gilead [see above chapter 6. verse 8.with the annotat, here Prophetreassumes his former reproof – sermon] is unrighteousness, [i.e. nothing but unrighteousness unjustice full of violence and wickedness. Oth idolatry, because the Hebrew word is sometimes taken for an idol, idolatry, idolatrous worship. See 1 Sam 15.23. Isa.66.3. these words may also be taken thus : is Gilead iniquity? As if they objected to the prophet, Darest thou lay that to their charge? Whereupon the Prophet should make his answer as the followeth]they are meer vanity; [Heb. Onely etc. I.e they are given to nothing but to all manner of Idolatryor, certainly they are vanity] at Gilgal they offer oxen: [See above chapter 4 on verse. 15.] yea their altars are as stone (heaps) upon the forrowes of the field i.e. all the land is full of their idolatrous idols.]

13. Yea Jacob [Here now again is set before their eyes the low and troublesome condition of their forefather Jacob, to shew what would have become of them all, if God had not by a most singular mercy, turned all to the best that happened to him, and dealt with them as followeth in the next verse. Compare Deuteronomy 26:5. with the annot.] sled to the field of Assyria: [viz, before his brother Esau; see Genesis 27:42, 43 and chap 28.5. etc. This seemeth to be the plainest reading and sence of these words, field, that is to say, land here, as Obad verse 19 .] and Israel served for a wife [Jacob served Laban for Lea and Rachel] and kept (shheep) for a wife

14. But the LORD carried out of Egypt, [i.e. the people of Israels or Jacobs posterity] by a Prophet [the great Prophet Moseh] and by a prophet hhe was kept [i.e. Ggod kept and preserved them by the Moseh, as shepherd doth his flock : this is said in regards of Jacob in his keeping sheep, spoken of in the former vers.]

15. Ephraim (on the contrar) provoked him very histerly to anger, [Heb. (with ) bitterness. Others (with) high places, heights, tops, idolatrous pillars, or, pillar – images; see of the word Tantarim Jer. 31 on verse 21] therefore he [i.e. God, whom he did not know, nor fear, nor serve. See Mal chapter 1. verse 6] shall leave [or spread forth] his blood upon him [Heb, blood i.e. murders and slaying of the innocent and the punishment thereof. See Gen 4. on verse 10. and 37 on verse 26. and Judg 9. on verse 14, or. leave his blood upon him, i.e. leave them in their pollution and sins without cleaning them from the same. Compare Ezek 16. vers. 6.9. Joel 3:21.] and his LORD shall recompose him his reproach. [i.e. Ggod shall avenge upon them the reproach and contempt, which they did put upon him, his prophets, and all the godly.]