1<\/strong>. wind the east wind<\/em> ] Note the climax; the parching east wind combines the ideas of destructiveness and emptiness. Comp. Job 15:2<\/span>; Job 27:21<\/span>, and note on Hos 13:15<\/span>.<\/p>\n lies and desolation<\/em> ] Rather, lies and violence.<\/strong> But the Septuagint reads, ‘lies and falsehoods’ more plausibly, as the other combination is unparalleled.<\/p>\n a covenant with the Assyrians<\/em>, &c.] Comp. Hos 5:13<\/span>, Hos 7:11<\/span>. Oil was one of the most precious natural products (Deu 8:8<\/span>; Eze 16:19<\/span>; Eze 27:17<\/span>), and is mentioned as a present sent to ‘the king’ in Isa 57:9<\/span>. Comp. on Hos 7:11<\/span>.<\/p>\n Ephraim feedeth on wind, and followeth after the east wind – <\/B>The East wind in Palestine, coming from Arabia and the far East, over large tracts of sandy waste, is parching, scorching, destructive to vegetation, oppressive to man, violent and destructive on the sea Psa 48:7<\/span>, and, by land also, having the force of the whirlwind (Job 27:21<\/span>; see Jer 18:17<\/span>). The East wind carrieth him away and he departeth, and as a whirlwind hurleth him out of his place. In leaving God and following idols, Ephraim fed on what is unsatisfying, and chased after what is destructive. If a hungry man were to feed on wind, it would be light food. If a man could overtake the East wind, it were his destruction. : Israel fed on wind, when he sought by gifts to win one who could aid him no more than the wind; he chased the East wind, when, in place of the gain which he sought, he received from the patron whom he had adopted, no slight loss. Israel sought for the scorching wind, when it could betake itself under the shadow of God. : The scorching wind is the burning of calamities, and the consuming fire of affliction.<\/P> He increaseth lies and desolation – <\/B>Unrepented sins and their punishment are, in Gods govermnent, linked together; so that to multiply sin is, in fact, to multiply desolation. Sin and punishment are bound together, as cause and effect. Man overlooks what he does not see. Yet not the less does he treasure up wrath against the day of wrath and revelation of the righteous Judgment of God Rom 2:5<\/span>. : Lying will signify false speaking, false dealing, false belief, false opinions, false worship, false pretences for color thereof, false hopes, or relying on things that will deceive. In all these kinds, was Ephraim at that time guilty, adding one sort of lying to another.<\/P> They do make a covenant with the Assyrians and oil is carried into Egypt – <\/B>Oil was a chief product of Palestine, from where it is called a land of oil olive Deu 8:8<\/span>; and oil with balm was among its chief exports to Tyre (Eze 27:17<\/span>; see the note above at Hos 2:8<\/span>). It may also include precious ointments, of which it was the basis. As an export of great value, it stands for all other presents, which Hoshea sent to So, King of Egypt. Ephraim, threatened by God, looked first to the Assyrian, then to Egypt, to strengthen itself. Having dealt falsely with God, he dealt falsely with man. First, he made covenant with Shalmaneser, king of Assyria; then, finding the tribute, the price of his help, burdensome to him, he broke that covenant, by sending to Egypt. Seeking to make friends out of God, Ephraim made the more powerful, the Assyrian, the more his enemy, by seeking the friendship of Egypt; and God executed His judgments through those, by whose help they had hoped to escape them.<\/P> <\/p>\n Hos 12:1<\/span><\/p>\n Ephraim feedeth on wind, and followeth after the east wind: he daily increaseth lies and desolation.<\/em><\/p>\n<\/p>\n The east wind in Palestine<\/strong><\/p>\n Coming from Arabia and the far East, over large tracts of sandy waste, is parching, scorching, destructive to vegetation, oppressive to man, violent and destructive on the sea, and by land also, having the force of the whirlwind. The east wind carrieth him away, and he departeth, and as a whirlwind hurleth him out of his place (Job 27:21<\/span>). In leaving God and following idols, Ephraim fed on what is unsatisfying, and chased after what is destructive. If a hungry man were to feed on wind, it would be light food. If a man could overtake the east wind, it were his destruction. Israel fed on wind when he sought by gifts to win one who could aid him no more than the wind; he chased the east wind when, in place of the gain which he sought, he received from the patron whom he had adopted no slight loss. Israel sought for the scorching wind, when it could betake itself under the shadow of God. The scorching wind, says St. Cyril, is the burning of calamities, and the consuming fire of affliction. He increaseth lies and desolation; for unrepented sins and their punishment are, in Gods government, linked together; so that to multiply sin is, in fact, to multiply desolation. Sin and punishment are bound together as cause and effect. Lying will signify false speaking, false dealing, false opinions, false worship, false pretences for colour thereof, false hopes, or relying on things that will deceive. In all these kinds was Ephraim at that time guilty, adding one sort of lying to another. (E. B. Pusey, D. D.<\/em>)<\/p>\n<\/p>\n Feeding on wind<\/strong><\/p>\n This is a proverbial speech to note–<\/p>\n 1. <\/strong>The following after vain, unprofitable things. When men please themselves in their own conceits and in their own counsels, and walk in ways that are, and certainly will be, unprofitable to them, they are said to feed on wind. When men think to please God with their own inventions, to escape danger by their own shifts, to prevail against the saints by their deep counsels and fetches, they feed upon wind; when men promise to themselves great matters by ways of their own, that are not Gods, they feed upon wind, and for all this the prophet rebukes the ten tribes.<\/p>\n 2. <\/strong>The prevailing pride and elation of heart. According to the food, so will the body be; those that feed on wind must needs have hearts puffed up with conceitedness of themselves, and contempt of others that are not in the same way as themselves: they lie sucking imaginary content and sweetness in their own ways; they are full of themselves. They feed on wind, yet one prick of disappointment will quickly let out all the wind from such bladders.<\/p>\n 3. <\/strong>Dependence on carnal creature comforts. Evil men that live upon the applause of men, upon honours, feed on wind, and are puffed up for awhile; but any prick of Gods appearing against them lets out the windy stuff, and quickly they are dead. Any member of the body that is puffed up with wind seems to be greater than any other part, but it is not stronger; no, it is consequently the weaker: and so it is with the hearts of men that are puffed up with windy conceits and with creature contentments, they have no strength by this inflation; though they seem stronger, yet when they are called either to do or to suffer for God, they then appear to be very weak, and therefore will change as the wind changes. Illustrate by the chameleon.<\/p>\n 4. <\/strong>The turbulent, unquiet disposition of such. We know that the wind raises tempests and storms; and so men that are puffed up with, the wind of their own conceits are the men that raise such tempests and storms in the places where they live. The saints have better food to feed upon, food that makes them more solid and more staid.<\/p>\n Learn–<\/p>\n 1.<\/strong> Creature comforts will prove but wind. Those who seek to satisfy themselves with such, and to stay themselves on their own conceits, not only deceive themselves, and will be disappointed at last in their expectations, but they will find these their ways to be very pestilential, hurtful, and dangerous; they will find that they will undo them and bring them to utter misery.<\/p>\n 2. <\/strong>It is a grievous thing, when troubles come, to have nothing within us to bear us out but the wind. Suppose men meet with the rough east wind, or storms and tempests befall them, yet if they have had solid food, whereby they come to get good blood and marrow and spiritS, they may be able to bear it; but when the body is empty and meets with tempests, this is very grievous to the poor frame. So it is with many when they meet with afflictions; but the saints have such solidity within them as bears them out, but other men that are empty, that have fed upon the wind all their days, have nothing to bear them out in great afflictions, but their hearts sink down in horror and despair. (Jeremiah Burroughs.<\/em>)<\/p>\n<\/p>\n Worthless soul-food<\/strong><\/p>\n Delitzsch <\/em>renders, Ephraim grazeth wind. The idea is that it sought for support and satisfaction in those things which were utterly unsubstantial and worthless wind.<\/p>\n And will punish Jacob according to his ways<\/strong>.<\/em><\/strong><\/p>\n<\/p>\n None can sin with impunity<\/strong><\/p>\n You are only under grace as long as you keep clear of Gods law. The moment you do wrong you put yourself under the law, and the law will punish you. Suppose that you went into a mill, and the owner of that mill was your best friend, even your father. Would that prevent your being crushed by the machinery if you got entangled in it through ignorance or heedlessness? I think not. Even so, though God be your best of friends, ay, your Father in heaven, that will not prevent your being injured, it may be ruined, not only by wilful sins, but by mere folly and ignorance. (Charles Kingsley.<\/em>)<\/p>\n CHAPTER XII <\/P> The prophet, in very pointed terms, describes the<\/I><\/P> unprofitableness and destruction attending vicious courses;<\/I><\/P> particularly such as Ephraim pursued, who forsook God, and<\/I><\/P> courted the alliance of idolatrous princes<\/I>, 1.<\/P> Judah is also reproved<\/I>, 2.<\/P> He is reminded of the extraordinary favour of God to his father<\/I><\/P> Jacob, in giving him the birthright; and exhorted, after his<\/I><\/P> example, to wrestle with God (the Angel of the covenant, the<\/I><\/P> same unchangeable Jehovah) for a blessing; and to love mercy<\/I><\/P> and execute justice<\/I>, 3-6.<\/P> Ephraim is accused of pursuing practices that are deceitful,<\/I><\/P> although pretending to integrity<\/I>, 7, 8.<\/P> God then threatens to deprive this people of their possessions<\/I>,<\/P> 9,<\/P> as they had rejected every means of reformation<\/I>, 10,<\/P> and given themselves up to gross impieties<\/I>, 11.<\/P> And, as an aggravation of their guilt, they are reminded from<\/I><\/P> what humble beginnings they had been raised<\/I>, 12, 13.<\/P> The Divine judgments about to fall upon Israel are declared to<\/I><\/P> be the result of great provocation<\/I>, 14. <\/P> NOTES ON CHAP. XII<\/P> <\/P> Verse 1<\/span>. Ephraim feedeth on wind<\/B><\/I>] He forms and follows empty and unstable counsels.<\/P> <\/P> Followeth after the east wind<\/B><\/I>] They are not only empty, but dangerous<\/I> and destructive<\/I>. The east wind<\/I> was, and still is, in all countries, a parching, wasting, injurious<\/I> wind.<\/P> <\/P> He daily increaseth lies<\/B><\/I>] He promises himself safety from foreign alliances. He “made a covenant with the Assyrians,” and sent<\/I> a subsidy of “oil to Egypt.” The latter abandoned<\/I> him; the former oppressed<\/I> him.<\/P> <\/p>\n Ephraim feedeth on wind:<\/B> it is a proverbial speech, denoting; the self-flattery of Ephraim, his supporting himself with hopes as unfit to sustain him, as the wind is to feed the body and nourish it; in his religious pretensions he did, hypocrite like, compass God with lies, and now in his civil concerns he compasseth himself with lies. <\/P> Followeth after the east wind:<\/B> in those countries the east winds were most vehement, dangerous, and blasting, Psa 48:7<\/span>; Jon 4:8<\/span>; a very apt emblem to represent the self-destroying course which Ephraim took, which, though yet he will not believe, shall ere long scorch, blast, rend, and tear him as the tempestuous east winds do the weaker and unfenced plants. <\/P> He daily increaseth lies; <\/B>by making new leagues, and fortifying himself with them against the menaces of God by his prophets, he increaseth friendships; but all of them will prove lies to him at last, like the wind he feeds on. The like you have Hos 10:13<\/span>; Isa 57:9<\/span>,13<\/span>. <\/P> And desolation:<\/B> this is worse than merely to be disappointed by a lie; as before the east wind was hurtful and did him mischief, so here his purchased friendships shall hasten and increase his desolation. The league made with Sua, or So, king of Egypt, was accounted a conspiracy in Hoshea, and this brought Shalmaneser upon Israel, which war ended in Israels ruin and final desolation. <\/P> They do make a covenant with the Assyrians; <\/B>with purpose to defeat the threats of God, and to secure themselves in their courses. Thus they sinfully confederate as before, Hos 5:1<\/span>,3<\/span>; 7:11<\/span>; 8:9<\/span>; they forsake Gods covenant, and trust not him, but make a covenant with enemies, and trust them. <\/P> Oil is carried into Egypt; <\/B>not common oil for trade, but rich and precious oils, presents and price to procure friendship there too, though forbidden, Isa 30:2<\/span>,6<\/span>; 31:1<\/span>. <\/P> <\/p>\n 1. feedeth on wind<\/B> (Pro 15:14<\/span>;Isa 44:20<\/span>). Followeth after vainobjects, such as alliances with idolaters and their idols (compare Ho8:7<\/span>). <\/P> east wind<\/B>the simoon,blowing from the desert east of Palestine, which not only does notbenefit, but does injury. Israel follows not only things vain, butthings pernicious (compare Job15:2<\/span>). <\/P> increaseth lies<\/B>accumulateslie upon lie, that is, impostures wherewith they deceive themselves,forsaking the truth of God. <\/P> desolation<\/B>violentoppressions<\/I> practised by Israel [MAURER].Acts which would prove the cause<\/I> of Israel’s own desolation<\/I>[CALVIN]. <\/P> covenant with . . .Assyrians<\/B> (Hos 5:13<\/span>;Hos 7:11<\/span>). <\/P> oil . . . into Egypt<\/B>asa present from Israel to secure Egypt’s alliance (Isa 30:6<\/span>;Isa 57:9<\/span>; compare 2Ki17:4<\/span>). Palestine was famed for oil (Eze27:17<\/span>).<\/P><\/p>\n Ephraim feedeth on wind<\/strong>,…. Which will be no more profitable and beneficial to him than wind is to a man that opens his mouth, and fills himself with it: the phrase is expressive of labour in vain, and of a man’s getting nothing by all the pains he takes; the same with sowing the wind, and reaping the whirlwind, Ho 8:7<\/span>; and so the Targum has it here,<\/p>\n “the house of Israel are like to one that sows the wind, and reaps the whirlwind all the day;”<\/p>\n and this refers either to the worship of idols, and the calves in particular, and the vain hope of good things promised to themselves from thence; or to their vain confidence in the alliances and confederacies they entered into with neighbouring nations; from which they expected much, but found little:<\/p>\n and followed after the east wind<\/strong>; a wind strong and vehement, burning and blasting, very noxious and harmful; so that, instead of receiving any profit and advantage either by their idolatry or their covenants with other nations, they were only in these things pursuing what would be greatly to their detriment: or they would be no more able to attain by such methods what they sought for, than they would be able to overtake the east wind, which is a very swift and fleeting one; so that this clause exposes their folly, in expecting good things from their idols, or help from their neighbours;<\/p>\n he daily increaseth lies and desolation<\/strong>; while they multiplied idols, which are lies fallacious and deceitful, and idolatrous rites and acts of worship, they do but increase their desolation and ruin, which such things are the cause of, and will certainly bring them unto; or, not content with the daily increase of their idolatries among themselves, they continually persecute, spoil, and plunder those who do not give into their false worship: so the Targum,<\/p>\n “lies and spoil they multiply;”<\/p>\n idolaters are generally persecutors:<\/p>\n and they do make a covenant with the Assyrians<\/strong>: and gave tribute and presents to their kings, as Menahem did to Pul, and Hoshea to Shalmaneser, not to hurt them, and to help and assist them against their enemies, and to strengthen their kingdom; see 2Ki 15:19<\/span>;<\/p>\n and oil is carried into Egypt<\/strong>: one while they sent presents to the Assyrians, to obtain their favour and friendship: and at another time to the Egyptians; nay, they sent to So king of Egypt, at the same time they were tributary to Assyria, and, conspiring against him, brought on their ruin; and oil was a principal part of the present sent; for this was carried not by way of traffic, but as a present: so the Targum,<\/p>\n “and they carried gifts to Egypt;”<\/p>\n see Isa 57:9<\/span>. The land of Israel, being a land of oil olive, was famous for the best oil, of which there was a scarcity in Egypt, and therefore a welcome present there, as balsam also was; see<\/p>\n Ge 37:25<\/span>.<\/p>\n (Heb. Bib. Hosea 12:1). “Ephraim has surrounded me with lying, and the house of Israel with deceit: and Judah is moreover unbridled against God, and against the faithful Holy One.<\/em> Hos 12:1<\/span> (Heb. Bib. 2). Ephraim grazeth wind, and hunteth after the east: all the day it multiplies lying and desolation, and they make a covenant with Asshur, and oil is carried to Egypt.<\/em> Hos 12:2<\/span>. And Jehovah has a controversy with Judah, and to perform a visitation upon Jacob, according to his ways: according to his works will He repay him.” <\/em> In the name of Jehovah, the prophet raises a charge against Israel once more. Lying and deceit are the terms which he applies, not so much to the idolatry which they preferred to the worship of Jehovah ( , Theod.), as to the hypocrisy with which Israel, in spite of its idolatry, claimed to be still the people of Jehovah, pretended to worship Jehovah under the image of a calf, and turned right into wrong.<\/p>\n (Note: Calvin explains correctly thus: “that He (i.e., God) had experienced the manifold faithlessness of the Israelites in all kinds of ways.” He interprets the whole sentence as follows: “The Israelites had acted unfaithfully towards God, and resorted to deceits, and that not in one way only, or of only one kind; but just as a man might surround his enemy with a great army, so had they gathered together innumerable frauds, with which they attacked God on every side.”)<\/p>\n Beth Yisra’el <\/em> (the house of Israel) is the nation of the ten tribes, and is synonymous with Ephraim. The statement concerning Judah has been interpreted in different ways, because the meaning of is open to dispute. Luther’s rendering, “but Judah still holds fast to its God,” is based upon the rabbinical interpretation of , in the sense of , to rule, which is decidedly false. According to the Arabic rad <\/em>, the meaning of rud <\/em> is to ramble about (used of cattle that have broken loose, or have not yet been fastened up, as in Jer 2:31<\/span>); hiphil<\/em>, to cause to ramble about (Gen 27:40<\/span>; Psa 55:3<\/span>). Construed as it is here with , it means to ramble about in relation to God, i.e., to be unbridled or unruly towards God. , as in many other cases where reciprocal actions are referred to, standing towards or with a person: see Ewald, 217, h<\/em>. , the faithful, holy God. Q e doshm <\/em> is used of God, as in Pro 9:10<\/span> (cf. Jos 24:19<\/span>), as an intensive pluralis majestatis <\/em>, construed with a singular adjective (cf. Isa 19:4<\/span>; 2Ki 19:4<\/span>). , firm, faithful, trustworthy; the opposite of rad <\/em>. Judah is unbridled towards the powerful God ( ‘El <\/em>), towards the Holy One, who, as the Faithful One, also proves Himself to be holy in relation to His people, both by the sanctification of those who embrace His salvation, and also by the judgment and destruction of those who obstinately resist the leadings of His grace. In Pro 9:1<\/span> the lying and deceit of Israel are more fully described. is not to entertain one’s self on wind, i.e., to take delight in vain things; but means to eat or graze spiritually; and ruach <\/em>, the wind, is equivalent to emptiness. The meaning therefore is, to strive eagerly after what is empty or vain; synonymous with radaph <\/em>, to pursue. , the east wind, in Palestine a fierce tempestuous wind, which comes with burning heat from the desert of Arabia, and is very destructive to seeds and plants (compare Job 27:21<\/span>, and Wetzstein’s Appendix to Delitzsch’s Commentary on Job<\/em>). It is used, therefore, as a figurative representation, not of vain hopes and ideals, that cannot possibly be reached, but of that destruction which Israel is bringing upon itself. “All the day,” i.e., continually, it multiplies lying and violence, through the sins enumerated in Hos 4:2<\/span>, by which the kingdom is being internally broken up. Added to this, there is the seeking for alliances with the powers of the world, viz., Assyria and Egypt, by which it hopes to secure their help (Hos 5:13<\/span>), but only brings about its own destruction. Oil is taken to Egypt from the land abounding in olives (Deu 8:8<\/span>), not as tribute, but as a present, for the purpose of securing an ally in Egypt. This actually took place during the reign of Hoshea, who endeavoured to liberate himself from the oppression of Assyria by means of a treaty with Egypt (2Ki 17:4<\/span>).<\/p>\n (Note: Manger has given the meaning correctly thus: “He is looking back to the ambassadors sent by king Hoshea with splendid presents to the king of Egypt, to bring him over to his side, and induce him to send him assistance against the king of Assyria, although he had bound himself by a sacred treaty to submit to the sovereignty of the latter.” Compare also Hengstenberg’s Christology<\/em>, vol. i. p. 164 transl., where he refutes the current opinion, that the words refer to two different parties in the nation, viz., an Assyrian and an Egyptian party, and correctly describes the circumstances thus: “The people being severely oppressed by Asshur, sometimes apply to Egypt for help against Asshur, and at other times endeavour to awaken friendly feelings in the latter.”)<\/p>\n The Lord will repay both kingdoms for such conduct as this. But just as the attitude of Judah towards God is described more mildly than the guilt of Israel in Hos 11:12<\/span>, so the punishment of the two is differently described in Hos 12:2<\/span>. Jehovah has a trial with Judah, i.e., He has to reprove and punish its sins and transgressions (Hos 4:1<\/span>). Upon Jacob, or Israel of the ten tribes (as in Hos 10:11<\/span>), He has to perform a visitation, i.e., to punish it according to its ways and its deeds (cf. Hos 4:9<\/span>). , it is to be visited, i.e., He must visit.<\/p>\n The Crimes of Israel and Judah; Expostulations with Israel.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 723.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 Ephraim feedeth on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and oil is carried into Egypt. 2 The LORD<\/B> hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he recompense him. 3 He took his brother by the heel in the womb, and by his strength he had power with God: 4 Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in<\/I> Bethel, and there he spake with us; 5 Even the LORD<\/B> God of hosts; the LORD<\/B> is<\/I> his memorial. 6 Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually.<\/P> In these verses,<\/P> I. Ephraim is convicted of folly, in staying himself upon Egypt and Assyria, when he was in straits (v.<\/I><\/span> 1<\/span>): Ephraim feeds on wind,<\/I> that is, feeds himself with vain hopes of assistance from man, when he is at variance with God; and, when he meets with disappointments, he still pursues the same game, and greedily pants and follows after the east wind,<\/I> which he cannot catch holy of, nor, if he could, would it be nourishing, nay, would be noxious. We say of the wind in the east,<\/I> It is good neither for man nor beast.<\/I> It was said (ch.<\/I><\/span> viii. 7<\/span>), He sows the wind;<\/I> and as he sows so he reaps (He reaps the whirlwind<\/I>); and as he reaps so he feeds–He feeds on the wind, the east wind.<\/I> Note, Those that make creatures their confidence make fools of themselves, and take a great deal of pains to put a cheat upon their own souls and to prepare vexation for themselves: He daily increaseth lies,<\/I> that is, multiplies his correspondences and leagues with his neighbours, which will all prove deceitful to him; nay, they will prove desolation to him. Those very nations that he makes his refuge will prove his ruin. Those that stay themselves upon lies will be still coveting to increase them, that they may build their hopes firmly upon them; as if many lies twisted together would make one truth, or many broken reeds and rotten supports one sound one, which is a great delusion and will prove to them a great desolation; for those that observe lying vanities<\/I> the more they increase them the more disappointments they prepare for themselves and the further they run from their own mercies.<\/I> The men of Ephraim did so when they thought to secure the Assyrians in their interests by a solemn league,<\/I> signed, sealed, and sworn to: They make a covenant with the Assyrians,<\/I> but they will find there is no hold of them; that potent prince will be a slave to his word no longer than he pleases. They thought to secure the Egyptians for their confederates by a rich present of the commodities of their country, not only to purchase their favour, but to show that their friendship was worth having: Oil is carried into Egypt.<\/I> But the Egyptians, when they had got the bribe, dropped the cause, and Ephraim was never the better for them. Oleum perdidit et operam–The oil and the labour are both lost.<\/I> This was feeding on wind;<\/I> this was increasing lies and desolation.<\/I><\/P> II. Judah is contended with too, and Jacob, which includes both Ephraim and Judah (v.<\/I><\/span> 2<\/span>): The Lord has also a controversy with Judah;<\/I> for though he had a while ago ruled with God,<\/I> and been faithful with the saints,<\/I> yet now he begins to degenerate. Or though, in keeping close to the house of David and the house of Aaron, and in them to the covenants of royalty and priesthood, they were so far in the right,<\/I> in the former they ruled with God<\/I> and in the latter were faithful to the saints,<\/I> yet upon other accounts God had a controversy<\/I> with them, and would punish them. Note, Men’s being in the right in some things, in the main things, will not exempt them from correction, and therefore should not exempt them from reproof, for those things wherein they are in the wrong. There were those of the seven churches of Asia whom Christ approved and commended, and yet he adds, Nevertheless I have something against thee.<\/I> So here; though the seed of Jacob are a people near to God, yet God will punish them according to the evil ways they are found in and the evil doings they are found guilty of; for God sees sin even in his own people, and will reckon with them for it.<\/P> III. Both Ephraim and Judah are put in mind of their father Jacob, whose seed they were and whose name they bore (and it was their honour), of the extraordinary things which he did and which God did for him, that they might be the more ashamed of themselves for degenerating from so illustrious a progenitor and staining the lustre of so great a name, and yet that they might be engaged and encouraged to return to God, the God of their father Jacob, in hopes for his sake to find favour with him. He had called this people Jacob (v.<\/I><\/span> 2<\/span>), threatening to punish them; but how shall I give them up?<\/I> How shall that dear name be forgotten?<\/P> 1. Three glorious things concerning Jacob the person Jacob the people are here put in mind of; but by brief hints only, for it is presumed that they knew the story:– (1.) His struggling with Esau in the womb: There he took his brother by the heel,<\/I> v.<\/span> 3<\/span><\/U><\/I><\/span>. We have the story Gen. xxv. 26<\/span>. It was an early act of bravery, and an effort for the best precedency, a pious ambition for that birthright in the covenant which Esau is justly branded as profane for despising. But his degenerate seed, by mingling with the nations, and making leagues with them, profaned that crown, and laid that honour in the dust, which he so gloriously put in for. Then it was that the dominion was given to him: The elder shall serve the younger.<\/I> Then he was owned of God as his beloved: Jacob have I loved, but Esau have I hated.<\/I> But they had by their sin forfeited both the love of God and dominion over their neighbours. (2.) His wrestling with the angel. “Remember how your father Jacob had power with God by his<\/I> own strength,<\/I> the strength he had by the gift of God, who pleaded<\/I> not against him by his great power,<\/I> but put strength into him,<\/I>” Job xxii. 6<\/span>. The angel he wrestled with is called God,<\/I> and therefore is supposed to be the Son of God,<\/I> the angel of the covenant. “God was both a combatant with Jacob and an assistant of him, showing, in the latter respect, greater strength than in the former, fighting as it were against him with his left hand and for him with his right, and to that putting greater force.” So, Dr. Pocock. The providence of God fought against him when he met with one danger after another, in his return homewards; but the grace of God enabled him to go on cheerfully in his way, and, when his faith acted upon the divine promise that was for him prevailed above his fears that arose from the divine providences that wee against him, then by his strength he had power with God.<\/I> But it refers especially to his prayer for deliverance from Esau, and for a blessing: He had power over the angel and prevailed,<\/I> for he wept and made supplication.<\/I> Here was a mixture of the greatest courage and the greatest tenderness, Jacob wrestling like a champion and yet weeping like a child. Note, Prayers and tears are the weapons with which the saints have obtained the most glorious victories. Thus Jacob commenced Israel–a prince with God;<\/I> his posterity was called Israel,<\/I> but they were unworthy the name, for they had forfeited and lost their communion with God, and their interest in him, by revolting from their duty to him. (3.) His meeting with God at Bethel: God found him<\/I> in Bethel, and there he spoke with us.<\/I> God found him the first time in Bethel, as he went to Padanaram (Gen. xxviii. 10<\/span>), and a second time after his return, Gen. xxxv. 9<\/span>, c. It is probable that this refers to both for in both God spoke to Jacob, and renewed the covenant with him, and the prophet might very well say, There he spoke with us<\/I> who are the seed of Jacob, for both times that God spoke with Jacob at Bethel he spoke with him concerning his seed. Gen. xxviii. 14<\/span>, Thy seed shall be as the dust of the earth;<\/I> and Gen. xxxv. 12<\/span>, This land I will give unto thy seed.<\/I> Thus God then covenanted with him and his seed after him. Now justly are they upbraided with this; for in that very place which their father Jacob called Bethel–the house of God,<\/I> in remembrance of the communion he there had with God, did they set up one of the calves, and worship it; thus they turned that Bethel into a Beth-aven<\/I>–a house of iniquity.<\/I> There God spoke with them<\/I> exceedingly great and precious promises, which they had despised and lost the benefit of.<\/P> 2. Two inferences are here drawn from these stories concerning Jacob, for instruction to his seed:–<\/P> (1.) Here is a use of information. From what passed between God and Jacob we may learn that Jehovah, the Lord God of hosts,<\/I> is the God of Israel;<\/I> he was the God of Jacob, and this is his memorial<\/I> throughout all the generations of the seed of Jacob (v.<\/I><\/span> 5<\/span>)– the more shame for those who forgot the memorial of their church, deserted the God of their fathers, and exchanged a Lord of hosts<\/I> for Baalim. Note, Those only are accounted the people of God that keep up a memorial of God, such a memorial of him as he himself has instituted, by which he makes himself known and will have us to remember him. Here are two memorials of his, by which he is distinguished from all others, and is to be acknowledged and adored by us. [1.] The former denotes his existence of himself.<\/I> He is Jehovah, much the same with I AM,<\/I> the same that was, and is, and is to come,<\/I> infinite, eternal, and unchangeable. Jehovah is his memorial,<\/I> his peculiar name. [2.] The latter denotes his dominion over all: He is the God of hosts,<\/I> that has all the hosts of heaven and earth at his beck and command, and makes what use he pleases of them. Jacob saw Mahanaim<\/I>–God’s two hosts,<\/I> about the time that he wrestled with the angel<\/I> (Gen 32:1<\/span>; Gen 32:2<\/span>), and so learned to call God the God of hosts,<\/I> and transmitted it to us as his memorial. God’s names, titles, and attributes, are the memorials of him; there is no need for images to be such. And that which was a revelation of God to one is his memorial to many, to all generations.<\/P> (2.) Here is a use of exhortation, Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Sensual indulgences are worthless soul-food.<\/p>\n
II. <\/strong>Worldly instructions are worthless soul-food.<\/p>\n
III. <\/strong>Religious formalities are worthless soul-food. (Homilist.<\/em>)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n