Bible Commentary (1871–1879 Edition) (continued)
Judgment upon Israel. HOSEA XII. Reproof of Ephraiin and Judah.
Idea of the many subsequent calls by the prophets, went from tliem—turneci away in contempt (Jeremiah 2. 27). Baalim—images of Baal, set up In various places. 3. taught ... to go lit., to use his feet. Cf. a similar image, Deuteronomy 1. 31; 8. 2, 5, 15; 32. 10, 11; Nehemiah 9. 21 ; Isrtiali 6S. 9; Amos 2. 10. God bore them as a parent does an infant, unable to supply itself, so that It has no anxiety about food, raiment, and its going forth. Acts 13. 18, which probably refers to this passage of Hosea; He took them by the arms, to guide them that they might not stray, and to hold them up that they might not stumble, knew not tliat I Iiealed tliem i.e., that my design was to restore them spiritually and temporally (Exodus 15. 26). 4. cords of a man—parallel to " bands of love;" not such cords as oxen are led by, but humane methods, such as men employ when Inducing others, as for instance, a father drawing his child, by leadingstrings, teacliing him to go (f. 1). I was . . . astlieytliat take off tile yoke on tlielr jaws . . , I laid meat—Astlie humane husbandman occasionally loosens the straps under the jaws by which the yoke is bound on tlie neck of oxen, and lays food before them to eat. An appropriate image of God's deliverance of Israel from the Egyptian yoke, and of His feeding them in the wilderness. 5. He eliall not return into . . . Egypt—tnz., to seek help against Assyria (cf. ch. 7. 11), as Israel lately had done (2 Kings 17. 4), after having revolted from the Assyrian, to whom they had been tributary from the times of Meuahem (2 Kings 15. 19). In a figurative sense, " he shall return to Egypt" (ch. 9.3), i.e., to Egypt-like bondage; also many Jewish fugitives were literally to rejtm to Egypt, when the Holy Land was to be in Assyrian and Chaldean hands. Assyrian shall be his king—instead of having kings of their own, and Egypt as their auxiliary, toecause they refused to return—just retribution. They would not return (spiritually) to God, therefore they shall not return (corporally) to Egypt, the object of their desire. 6. abide—or, " fall upon." [Calvin.] branches i.e., his mah, Zeboim. and Sodom, utterly destroying them, wliereas I will not utterly destroy thee. Somewiiat similarly Jerome : " I am not one such as human dwellers in a city, who take cruel vengeance ; I save those whom 1 correct." Thus "not man," and "in the midst of thee," are parallel to " into the city." Though I am in the midst of thee, it is not as man entering a rebellious city to destroy utterly. Maurek needlessly translates, " I will not come in wrath." 10. he sliall roar like a lion—by awful judgments on their foes (Isaiah 31.4; Jeremiali 25.26-30; Joel 3. 16), calling his dispersed " children " from the various lands of their dispersion, sliall tremble—shall flock in eager agitation of haste, from the west—(Zechariali
8. 7.) Lit., the sea. Probably the Mediterranean, including its "isles of the sea," and maritime coast. Thus as v.
11 specifies regions of Africa and Asia, so here Europe. Isaiah 11. 11-16, is parallel, referring to the very same regions. On " children," see ch. 1. 10. 11. tremble—fluttei in haste, dove—no longer "a silly dove" (ch. 7. 11), but as "doves fl^'ing to their windows" (Isaiah 60.8). In tlieir lionses—(Ezekiel 28. 26.) Lit., upon, for the Orientals live almost as much upon tlieir flat-roofed houses as in them. 13. MAtTRER joins this verse witli ch. 12. Butasthis verse praises Judah, whereas ch. 12. 2 censures him, it must belong rather to ch. 11., and a new prophecy begins at ch.
12. To avoid this, Maxjrer translates this verse as a censure, "Judah wanders witli God," i. e., though having the true God, he wanders after false gods, ruletli with God —to serve God is to reign. Epliraim wished to rule without God (cf. 1 Corinthians 4. 8) ; nay, even, in order to rule, cast off God's worship. [Rivetus.] In Judah was the legitimate succession of kings and priests, witli tlie saints—tlie holy priests and Levites. [Rivetus.] With the fathers and propliets who handed down the pure worship of God. Israel's apostasy Is the more culpable, as he had before him the good example of Judah, which he set at naught. The parallelism ("with God") favours Margin, " With THE Most Holy One."
villages, which are the branches or dependencies of the cities. [Calvin.] Grotius translates, " his bars " (so Lamentations 2, 9), t. e., the warriors who were the bulwarks of
CHAPTER XII.
Ver. 1-14. Reproof OF Ephraim and Judah : theib Father Jacob ought to be a Pattern to them. Thia prophecy was delivered about the time of Israel's seeking the aid of the Egyptian king So, In violation of their covenant with Assyria (seen. 1). He exhorts them to follow their father Jacob's persevering prayerfulness, which brought God's favour upon him. As God Is unchangeable. He will show the same favour to Jacob's posterity as He did to Jacob, if, like him, they seek God. 1. feedeth on wind—(Proverbs 15. 14 ; Isaiah 44. 20.) Polloweth after vain objects, such as alliances with Idolaters and their idols (cf. ch. 8. 7). east wind—the Simoom, blowing from the desert east of Palestine, which not only does not benefit, but does injury. Israel follows not only things vain, but things pernicious (cf. .lob 15. 2). Increaseth lies —accumulates lie upon lie, i. e.. Impostures wherewith they deceive tliemselves, forsaking the truth of God. desolation violent oppressions practised by Israel. [MauRER.] Acts which would prove the cause of Israel's own desolation. [Calvin.] covenant with . . . Assyrians (Ch. 5. 13; 7. 11.) oil . . . into Egypt—as a present from Israel to secure Egypt's alliance (Isaiah 30. 6; 57. 9; cf. 2 Kings 17. 4). Palestine was famed for oil (Ezekiel 27. 17). 3. controversy with Judah—(Ch.4. 1; Mlcah6. '2.) Judah, under Aliaz, had fallen into idolatry (2 Kings 16.3, Ac). Jacol) i. e., tlie ten tribes. If Judah, the favored portion of tlie nation, shall not be spared, much less degenerate Israel. 3. He—Jacob, contrasted with his degenerate descendants, called by his name, Jacob {v. 2; cf. Micall 2. 7). He took Esau by the lieel in the womb in order to olitain, t he state. Cf. ch. 4. 18, " rulers," Margin, " shields " (Psalm
47.9). because of their own counsels—in worshipping idols, and relying on Egypt (cf. ch. 10. 6). 7. bent to backsliding—not only do they backslide, and that too from me, their " chief good," but they are bent upon it. Though they (the prophets) called them (the Israelites) to the Most High (from their idols), "none would exalt (i.e., extol or honour) Him." To exalt God, they must cease to be "bent on backsliding," and must lift themselves upwards. 8, as Admah . . . Zeboim—among the cities. Including Sodom and Gomorrah, irretrievably overthrown (Deuteronomy 29. 23). heart . . . turned -within me—with the deepest compassion, so as not to execute my threat (Lamentations 1.20; cf. Genesis 43.30; 1 Kings 3. 26). So the phrase is used of a new turn given to the feeling (Psalm
105. 25). repentlngs—God speaks according to human modes of thouglit (Numbers 23. 19). God's seeming change
Is in accordance witli His secret everlasting purpose of love to His people, to magnify His grace after their desperate rebellion. 9. I will not return to destroy Kphralm —t. e., I will no more, as in past times, destroy Ephraim. The destruction primarily meant is probably that by Tiglath-pileser, who, as the Jewish king Ahaz's ally against Pekah of Israel and Rezin of Syria, deprived Israel of Gilead, Galilee, and Naplitall (2 Kings 15.29). The ulterior reference is to the long dispersibn hereafter, to be ended by God's covenant-mercy restoring his people, not for their merits, but of His grace. God, . . . not man not dealing as man would, witli implacable wratli under awful provo('ation (Isaiali 55. 7-9; Malachl 3. 6). I do not, lilie man, change wiicn once I have made a covenant of everlasting love, as witli Isrjiel (Numbers 2;!. 19). We measure God by tiie human standard, and hence are slow lo credit fully liis promises; these, however, belong to the if possible, the iirivlleges of the first-born (Genesis 25. 2*2-
20), whence lie took his name, Jacob, meaning supplanter ; and again, by his strength, prevailed in wrestling with God for a blessing (Genesis 32. 24-29) ; whereas ye disregard my promises, putting your confidence in idols and foreign alliances. He conquered God,j/e are the slaves of idols. Only hav« Jehfvah on your side, and ye are stronger lUao faitliful remnant, not to the obstinately Impenitent, in
Ite mt<clst of tliee—as peculiarly thy God (Exodus 19. 5, 6). not enter into the city—as an enemy: as I entered Ad-
G6U
Ephraim and Judah exhorted to Repent. HOSEA XIII. Ephraim'n Sina Provoke God.
of their impenitence (cf. Ecclesiastes 8.11-13). 9. And— rather, "And yet." Though Israel deserves to be cast oil for ever, yet I am still what I have been from, the time of my delivering them out of Eyypl, their covenant God; therefore, "I will yet make thee to dwell in tabernacles,"
Edom, or even Assyria. So the spiritual Israel lays hold of llie lu'el ol' Josus, " tlio Kirst-boni of luuny brethren," iKMiig bora again ol tlie Holy Spirit. Having no riglit iu themselves to tlie inlierituuce, tlielay hoUl of tlie bruised heel, the huiaanily of C'iu ist crucitied, and let not go their Hold of Him wlio is not, as Esau, a curse (Hebrews 12. Iti, i. e., to keep the feast of tabernacles again in remembrance of a new deliverance out of bondage. Fulfilled primarily at the return from liabylou (Nehemiah 8. 17). Fully and antitypically to be fulfilled at the final restoration from the present dispersion (Zechariah 14. 16; cf. Leviticus 23. 42, 43). 10. by . . . the prophets lit., upon, i. e., my spirit resting on them. I deposited u»ii/i. i/ieji* niy instructions which ought to have brought you to the right way. An aggravation of your guilt, that it was not through ignorance you erred, but in defiance of God aud His prophets. [Calvin.] Ahijah the Shilonite, Shemaiah, Iddo, Azariah, Hanani, Jehu, Elijah, Elisha, Micaiah, Joel aud Amos were " the pi-ophets" Ijefore Hosea. visions . . . similitudes—I adopted such modes of communication, adapted to man's capacities, as were calculated to arouse attention : I left Ao means untried to reform you. Ch. 1., 2., 3. contain examples of "similitudes." 11. Is tliere lni<iuity in Gilead 1—He asks the question, not as if the answer was doubtful, but to strengthen the affirmation: "Surely they are vanity;" or as Maukjek translates, " They are nothing but iniquity." Iniquity, especially idolatry, iu Scripture is often termed " vanity." Proverbs 13.11: "Wealth gotten by vanity," i. e., iniquity. Isaiah 41. 29: " They are all uaraij/ . . . images." "Gilead" refers to Mizpah-gilead, a city representing the region beyond Jordan (cli. U. 8; Judges 11.29); as "Gilgal," the region on this side of Jordan (cli. 4. 15). In all quarters alike they are utterly vile, their altars are as heaps in tlie furrows i.e., as numerous as such heaps: viz., the heaps of stones cleared out of a stony field. An appropriate image, as at a distance they look like altars (cf. cii.
17), but, by becoming a curse lor us, is a blessing to us. power wltit CJod—referring to iris name, " Israel," prince atf GoU, acquired on that occasion (cf. Matthew 11. 12;. As the promised Canaan had to be gained forcibly by Israel, so heaven by the faithful (llevelalion 3. 21; cf. Luke 13. 24). "Strive," lit., "as iu tiie agony of a contest." So the Canaanitess iMatthew 15. 22). liis streiigtU—which lay iu his conscious weakness, whence, when his thigh was put out of joint by God, he hany upon Him. To seek strengtli Was his object; to grant it, (jod's. Yet God's mode of procedure was strange. In human form He tries as it were to throw Jacob down. When simple wrestling was not enough, He does what seems to ensure Jacob's fall, dislocating Ills tiiigh joint, so that he could no longer stand. Yet it was then that Jacob prevailed. Thus God teaches us Ihe irresistible might of conscious weakness. For when weak in ourselves, we are strong by His strength put in us (Job 23. U; Isaiah 27. 5; 2 Corinthians 12. 9. 10). 4. tlie angel—the uncreated Angel of the Covenant, as God the Sou appears in the Old Testament (Malachi 3. 1). made SRi>i>llvatiou—Genesis 32. 2li: "1 will not let thee go, except thou bless me." Ite fouuil liim—the angel found Jacob, when he was fleeing from Esau into Syria: tlie Lord appearing to him " in lieth-el " (Genesis 28. 11-19 ; 3j.
1). What a sad contrast, that in this same Beth-el now Israel worships tlie golden calves ! tliere lie spake wltU us—"witli as being in the loins of our progenitor Jacob (cf. Psalm 06. 6, "They . . . we;" Hebrews 7. 9, 10). What God there spake to Jacob appertains to us. God's promises to him belong to all his posterity wlio follow iu the steps of his prayerful faith. 5. ILord Oiod Jehovah, a name implying His immutable eomiaacy to His promines. From the Hebrew vool meaning existence. "He that is, was, and is to be," always the same. (Hebrews 13. 8; Revelation lU. 1, 4, and 8. 11). As the third member in the parallelism aasvcers to the first, Gilgal to Gilead, so the fourth to the second, " altars" to " vanity." The word " heaps" alludes to the name " Gilgal," meaning a heap of stones. The very scene o! the general circumcision of the people, and of the solemji passover kept after crossing Jordan, is now the stroughuid of Israel's idolatry, li. Jacob fled . . . served —Thou-^li ye jiride yourselves on the great name of " Israel," forget not that your progenitor was the same Jacob who wail a fugitive, aud who served for Racnel fourteen years. He forgat not me who delivered him when fleeing from Esuu, and when oppressed by Laban (Genesis 28.5;
1. 1,8; cf. Exodus 3. 1-1,15; 6.3.) As He was unchangeable in His favour to Jacob, so will He be to His believing posterity, of liosts—which Israel foolisiily worshipped. Jehovah has all the hosts (Saba) or powers of heaven and earth at command, so that He is as all-powerful, as He is faithful, to fultil His promises (Psalm 135. (i; Amos 5. 27). memorial—the name expressive of the character iu whieli God was ever to be remembered (Psalm 135. 13). 6. tliou —who dost wish to be a true descendant of Jacob, to TUY God—who is tlierefore bound by covenant to hear thy prayers, keep mercy aud Judgment—(Micah 6. 8.) These two include the second-table commandments, duty towards one's neighbor, tire most visible test of the sincer-
23. 20, 28 ; Deuteronomy 26. 5). Ye, though delivered from Egypt (v. 13), and loaded with my favours, are yet unwilling to return to me. country of Syria—the champaign region of Syria, i. e., the portion lying between the Tigris and Euphrates, hence called Mesopotamia. Padau-aram means the same, i. e.. Low Syria, as opposed to Aramea (meaning the high country) or Syria (Genesis 48. 7). 13. by a pi-ophet—Moses (Numbers 12.6-8; Deuteronomy 18.15, ity of one's repenlance. wait on tliy God—alone, not on thy idols. Including all the dutiesof the first table (Psalm
87. 3,5,7; fU. 1). 7. mercliant—a play on the double sense Of the Hebrew, "Canaan," t. e.,a Cauaanite and a "merchant." Ezekiel 16.3: "Thy birth is . . . of Canaan." They who naturally were descendants of pio»»s Jacob had become virtually Canaaniles, who were proverbial as cheating merchants (cf. Isaiah 23. 11, Margin), the greatest reproach to Israel, who despised Canaan. The Phoenicians CiUled tliemselves Canaaiiites or merchants (Isaiah 23. 8). oppress open violence : as the " balances of deceit " imply fraud. 8. And—t. e., Notwitlislauding. Yet I am . . . rlcU i. e., I regard not what the propliets say: I am content with my state, as I am rich (Kevelation 3. 17). There-
18). preserved translate, "kept;" there is an allusion to the same Hebrew word In v. 12, " kept sheep ;" Israel was kept by God as His flock, even as Jacob kept sheep (Psalm SO.
1 ; Isaiah 63. 11). 14. provoked him i. e., God. leave his blood upon Iiim—not take away the guilt and penalty of the innocent blood shed by Ephraim in general, and to Moleoh in particular, his reproach shall Iiis l<ord return unto him—Ephraim's dishonour to God in v orstiipping idols, God will repay to him. That God is " his Lord " by right of redemption and special revelation to Ephraim only aggravates his guilt, instead of giving him hope of escape. God does not give up His claim to them as His, however they set aside His dominion.
fore, in just retribution, this is the very language of the enemy lu being tlie instrument of Israel's punishment. Zechariah 11.5: "They that sell them say . . . / am rich." Better far poverty with honesty, than riches gained by sin. i«y labours—my gaius by labour. tUey shall flnd none i. e., none shall flud any. iniquity . . . that were sin — iniquity that would bring down the penally of sin. Ephraim argues. My Buccess in my labours proves that I am not a guilty sinner as the prophets assert. Thus sinners pervert God's
CHAPTER XIII.
Ver. 1-16. Ephbaim's sinful Ingratitude to God, an d ITS fatal Consequence ; God's Promise at Last. This chapter and 14. probably belong to the troubled times thai followed Pekah's murder by Hoshea (cf. ch. 13. 11 ; 2 Kings
15.30). The subject is, the idolatry of Ephraim, notwithstandiug God's past beuefits, destined to be his ruin. 1. 661 long-sufleriug goodness (Matthew 5.45)inlo a justification
God'g Anrjer agiiimt Ephraim HOSEA XIV. A Judgment for Rebellion.
When ILpliraiin e]ii«ke trfinbling— rather, "When Ephiiiim (,llie tribe must, powerlul amoDg the twelve in Israel's early liisloryj spake (authoritatively) there was trembling;" all reverentially feaied him (jEKOME](cf. Job bound up and hidden, i. e., do not flatter yourselves, because of tlie delay, that I have forgotten your sin. Nay
(ch.9. 9), Ephraiin's iniquity is kept as it were safely sealed up, until tliedue timwconies for bringing it forth for punishment (Deuteronomy 32. 3i ; Job 14.17; 21.19; cf. Romans
29.8, 9, 21 J. olt"ende«l in Baal i.e., in respect to Baal, by worshipping liiin (1 Kings l(i. iSl), under Ahab; a more heinous oli'ence tliun even tlie calves. Therefore It is at this climax of guilt that Ephraim "died." Sin has, In the sight of God, within itself the germ of death, though that death may not visibly take effect till long after. Cf. Romans 7.9, "Sin revived, and I died." So Adam in the day of his sin was to die, though the sentence was not visibly executed till long after (Genesis 2. 17; 5.5). Israel is sirai-
2.5). Opposed to "blotting out the handwriting against" the sinner (Colossians 2. 14). 13. sorrows of a travailing woman—calamities sud<len and agonizing (Jeremiah
6). unwise—in not foreseeing the impending judgment, and averting it by penitence (Proverbs 22. 3). he sliould not stay long in tlie place of the breaking forth of children—when Israel might deliver himself from calamity by the pangs of penitence, he brings ruin on himself by so long deferring a new birtli unto repentance, like a lai ly represented as politically dead in Ezekiel 37. a. aceoriling to tlieir own understanding i. e., their arbitrary devising. Cf. "will-worship," Colossians 2.23. Men are not to be " w -je above that which is written," or to follow their own understanding, but God's command in worship, kiss tlie calves—an act of adoration to the golden calves (cf. 1 Kings 19. IS ; Job 31. 27 ; Psalm 2. 12). 3. tUey .sUall be us tlie morning cloud . . . dew—(Ch. 6. 4.) As their "goodness" soon vanished like the morning cloud and dew, so they shall perish like them, tlie floor —tlie threshing-floor, generally an open area, on a height, exposed to the winds, cliimney—generally in the East an orifice in the wall, at once admitting tlie light, and giving egress to tlie smoke. 4. (Ch. 12.9; Isaiah 43. 11.) no saviour [temporal as well as spiritual] besides me (Isaiah 45. 21.) 5. I did know thee i. e., did acknowledge thee as mine, and so took care of thee (Psalm 144. 3 ; Amos cliild whose mother has not strenglli to bring 't forth, and which tlierefore remains so long in tlie passage from the womb as to run the risk of death (2 Kings 19. 3; Isaiah
37.3; 60.9). 14. Applying primarily to God's restoration of Israel from Assyria partially, and, in times yet future, fully, from all the lauds of their present long-continued dispersion, and political death {ci.oXi.fi.i; Isaiah 25. 8; '26.
19; Ezekiel 37. 12). God's power and grace are magiiitied in quickening wliat to the eye of flesh seems dead and hopeless (Romans 4. 17, 19). As Israel's history, past and future, lias a representative character in relation to Iho Church, this verse is expressed in language alluding to Messiali's (who is the ideal Israel) grand victory over the grave and death, the tirst-fruits of His own resurrection, the full harvest to come at the general resurrection ; hence tlie similarity between this verse and Paul's language as to tlie latter (1 Corinthians 15.55). That similarity becomes more obvious by translating a.s LXX., wliicli Paul plainly quotes from ; and as tlie same Hebrew word is translated in v. 10, " O death, where are thy plagues (paraphrased by LXX., 'thy victory')? O grave, where is thy destruction" (rendered by LXX., ' thy sting')?" The question is that of one triumphing over a foe, once a cruel tyrant, but now robbed of all power to hurt, repentance shall be hid from mine eyes—i. e., I will not change my purpose of fulfilling my promise by delivering Israel, on the condition of their return to me (cf. ch. 14. 2-8; Numbers 23. 19; Romans 11. 29). 15. fruitful—referring to the meaning of " Ephraim," from a Hebrew root, " to be fruitful" (Genesis 41. 52). It was long the most numerous and flourishing of the tribes (Genesis 48. 19). wind of tlio li Ofrd—i. e., sent bj' the Lord (cf. Isaiah 40. 7), wlio has His instruments of punishnientalways ready. The Assyrian, Shalmaneser, &c., is meant (Jeremiah 4. 11 ; 18. 17 ; Ezekiel
3.2). As / knew thee as mine, so thou sliouldest know no God but me {v. 4). in . . . land of . . . drought—(Deuteronomy 8.15. ) 6. Image from cattle, waxing wanton in abundant pasture (cf. ch. 2.5,8; Deuteronomy 32.13-15). In proportion as I fed tliem to the full, the.v were so satiated that " their heart was exalted ;" a sad contiast to the time when, by God's blessing, Epliraim truly "exalted himself in Israel" (v. 1). therefore have they forgotten me—the very reason why men should remember God, Vi2., prosperity, which comes from Him, is tlie cause often of their forgetting Him. God had warned them of this danger (Deuteronomy 6.11, 12). 7. (Ch. 5.14; Lamentations
3.10.) leopard—the Hebrew comns from a root meaning tpntted (cl. Jeremiah 13.23). Leopards lurk in tiiicliets, and thence spring on their victims, observe i.e., lie in wait for Ihoni. Several MSS., LXX., Vnlyate, Syriac and A rabic read, liy a slight change of the Hebrew vowel pointing, "by the way o/ Assyria," a region abounding in leopards and lions. Enr/lLh Version is better. 8. "Writers on tlie natures of beasts say that none is more savage than a she-bear, when bereaved of her whelps." [JeKOME.l caul of . . . heart—the membrane enclosing it; the pericardium, there—" by the way" (v. 7). 9. thou . . . in ine—in contrast, hast destroyed thyself—i. e., thy destruction is of tliyself (Proverbs ti. 32; 8. 3(j). in me is thine help lit., in thine help—(cf. Deuteronomy 33. 26). Hadst thou rested thy hope in me, I would have been always ready at hand /or thy help. [Grotius.1 10. I will be thy king ; where— rather, as Marc/in and LXX., Syriac, Vulgate, "Where now is thy king?" [Maureii.] English Version is, liowever, favoured both by the Hebrew, by the antithesis between Israel's self-chosen and pe^'ishing kings, and God, Israel's abiding King (cf. cli. 3. 4, 5). wlicre . . . Give ine a king—Where now is the king whom ye substituted in my stead ? Neither Saul, whom the whole nation oegged for, not contented with me tlieir true Iting (1 Sam-
19. 1'2). from tl»e wilderness — i., the desert part of Syria (1 Kings 19. 15), tlie route from Assyria into Israel, lie-the Assyrian invader. Shalmaneser began the siege of Samaria in 723 b. c. Its close was in 721 b. c, the first year of Sargon, who seems to have usurped the throne of Assyria whilst Shalmaneser was at the siege of Samaria. Hence, wliilst 2 Kings 17. 6 states, " the king of Assyria took Samaria," 2 Kings 18. 10 says, "at the end of tliree years they took it." In Sargon's magnillcent palace at Khor.sabad, inscriptions mention tlie number—27,280—of Israelites carried captive by tlie founder of the palace from Samaria and other places of Israel. [G. V. Smitu.] 16. This verse and v. 15 foretell tlie calamities about to befall Israel before her restoration {v. 14), owing to lier Impenitence, her God—tlie greatest aggravation of her rebellion, tliat it was against her God (v. 4). Infants . . . daslied in pieces, &c.—(2 Kings 8. 12 ; 15. 16 ; Amos 1. 13.)
uel 8. 5, 7, 19, 20; 10. 19), nor Jeroboam, whom subsequently the ten Irilies chose instead of the line of David my anointed, can save thee now. They had expected from
CHAPTER XIV.
"Ver. 1-9. God's Promise of Blessing, on their Repentance: THEIR Abandonment OF Idolatuy Fouktold: the Conclusion of the Whole, the Just shall Walk in God's Ways, but the TK.\NSfiHii.ssou siialii Pall THEREIN. 1. fallen by til ine initiulty—(Cli. 5. 6; tlieir kings what is the prerogative of God alone, viz., the power of saving them, judges—including allcivil authorities under the king (cf. Amos 2. 3). 11. I gave . . . king In . , . anger . . . took . . . away in . . . wratlx — true both of Saul (1 Samuel 15. 22, 2;<; Ki. 1) and of Jeroboam's
13.9.) 3. Take with you woi-ds-- Instead of sacrifices.
Viz., the words of penitence here put in your mouths by God. " Woi'ds," in Hebrew, ineiin realities, there being tlie same term for iiwris and things; so God implies, He wlU not accept empt professions (Psalm 78. 36; Isaiah 29. ISX line (2 Kings 15. 3(1). Pekah was taken away through Uosliea, as himself to(jk away Pekahiah; and as lloshea was soon to be taken away by the Assyiiian king. VZ. bound up . . . hid—treasures, meant to be kept, are 662