Here is a new sermon: 1)
V. 1. In Ephraim lies are everywhere against me. 2)
Hosea prophesied not only in one year. Here he challenges Ephraim to zeal by comparing it to the tribe of Judah 2c. "Fie, be ashamed of yourselves! Look at them, they are pious people." It is a Hebrew idiom [in the Vulgate], "It has surrounded me in lies," that is, in a lying way 2c. [In dolo] 3) that is, in a treacherous way. Thus in sapientia, that is, wisely; in intellectu, that is, wisely; in fortitudine, that is, vigorously. Circumdare means "you go about in the city," not around the walls, but everywhere, "now and then in the city." The wicked go about everywhere 2c. "When wicked boys," who are without spirit, "come into the spiritual regiment, they go about desolately in it." - Juda autem adhuc dominatur cum Deo et cum sanctis fidelibus, that is, with holy things. That's how I read it. That is, it rules by GOD, that is, Judah rules by the word of GOD and leads the people. He looks to the times of Hezekiah; above he charged [Cap. 5, 5. 10.] --- Cum sanctis, that is, the Levitical estate and all things stand well in Judah. But I like what Lyra says, Cum sanctis, that is, GOtte. The Godhead in Hebrew is often denoted by a word in the plural. Thus in Joshua [Cap. 24, 19. in Hebrew] it is said: cum Deo sancti, so in the prophets [Jer. 10, 10. Dan. 6, 26.] viventium 2c. Cum sanctis fideli [with the faithful of God, that is, whom they believed.
1) In the Zwickau manuscript there is a gap here, which was added from the Hall manuscript. - The first verse of the 12th chapter is in the Vulgate and therefore also in our original the last verse of the 11th chapter. But we have followed the counting of our Bible. - In v. 1. and v. 2. [Cap. 11, 12. and Cap. 12,l.j no verse numbers are set in the Weimar.
2) Vulg.: Oircurnckeckit ras in neZation" DpUrailn tzt in dolo "Zornns Israel: ^näas andern testis aeseenckit euin Oeo et enrn sanetis tidelis.
3) Added by us.
V. 2. But Ephraim feeds on the wind and runs after the east wind.
[Instead of aestum in the Vulgate it should read:] 4) eurum, that is, vulturnum, subsolanum ["east wind"]; a special name instead of a general one. By "wind" he understands void pretensions. The apostle says [1 Cor. 9:26.], "sweep into the air," 2c., as if to say, Ephraim undertakes many things, but it is all void. "Grazing himself from the wind" is: mowing himself down with useless things (inaniter), so that the harm falls on him who labors 2c. - "Runs after" is: lays on with too much zeal. - "And makes daily" 2c. He lays himself out. - ["They make a covenant with Assyria" 2c.] 5) That is, they seek to fortify the kingdom 6) by a covenant with the Egyptians. Me they leave and deal in deceitful things; all is void. - Mendacium is not to be referred to worship, but to the void being. - "Balsam" (oleum), that is, gifts. As the main gift he mentions wine and oil; these are the most distinguished products of that land.
V. 3. [Therefore the Lord will lead the cause of Judah.
Judah rules with the holy, faithful God (cum Deo sanctis fideli), therefore the Lord establishes justice for Judah, "leads Judah out in his cause". This he did against king Sanherib. 7) - "And afflict Jacob according to his nature." "These he will punish with punishment." - "According to his nature" 2c. That is, ungodly they have been, and ungodly they will destroy.
4) Supplemented by us according to the Hall manuscript.
5) Inserted by us.
6) Instead of stutuunt Maurers, which seems to us to be a scribal error, we have assumed statuers quaerunt.
7) This section is drawn to the preceding verse in the Weimar. The Erlanger has the verse number here in the correct place.
V. 4. Yes (, they say), he has undercut his brother in the mother's life and fought with God with all his strength (In utero - directus est).
He fought with God. Here the text sin the Vulgate] is corrupted: Et in fortitudine sua directus est cum angelo. 1)
V. 5. He fought with the angel and won.
The history is known from the first book of Moses [Cap. 32, 24. ff.]. In fact, Jacob fought this hard and sublime battle against God. 2) The conscience feels the power of sin and at the same time the power of divine wrath, which is unbearable. Jacob was then in agony (agonia) because the Lord wanted to kill him 2c. There one sees that not Satan or a creature fights, but God 2c. From the sword the conscience passes over to the divine wrath, when he "holds the spear before the mouth". Before Jacob was born, he was a victor, but one who had defeated a man; since he lived and was born, he defeated GOD and the angel 2c. - "For he wept and besought him" 2c., saying [Gen. 32:26.], "I will not leave thee, thou blessest me." Twice he found him at Bethel, as is evident from the first book of Moses.
V. 6. Lord is his name (Memoriale).
Memorials is called what we call "names" or honor. This is the history, but what is the opinion and context of the text? The prophets, when preaching, are in the habit of inculcating what has happened in the past, from which they derive consolations or punishments for the present. As if to say, Ephraim is now all around me with his lies, and the LORD will repay him as he deserves, whereas they should look to this one and worship the GOD whom their fathers worshipped 2c., or whom the father [Jacob] worshipped 2c. If you are in
1) We have inserted these Latin words from the keyword here. Because we think that the words: Lt luotudutur cmm anMlo et invaluit belong to the following verse, and form the next keyword, but are not (according to Luther's opinion) a corrupted text, to which the Weimar edition stamps it by the superior colon.
2i Compare Luther's great interpretation of the first book of Moses. St. Louis edition, vol. II, 775, tz 128 ff.
Bethel, if you want to worship God properly, do what your father did. What has he done? [V. 4. "He did in the womb" 2c. This was God's choice (electio), God worked in him. It is nothing for you to boast in your own chosen worship. If you want to be true children of Jacob (Jacobitae), do what Jacob did 2c. You do not go under, but you will go under. Likewise, he struggled with GOD, which is an example of a very great faith, but you do not cling to the promises of GOD as he did. "Of all your strength" [v. 4.]. The context of the text shows that it was not his strength but divine strength that was given to him by GOD. With this strength [which is given to us by GOD] we overcome GOD when He is angry, since it is our strength. Our own strength 3) is as it were a straw, God's anger is unbearable: how much less can anyone fight against God? 2c. Third, in Bethel they worship GOD, that is certain. But how? What happened before in Bethel? "The LORD has spoken" 2c. His word should have been looked at, he demands faith in his word; not the place, not the time he looks at 2c.
V. 7. Turn therefore to your God, keep mercy and justice 2c.
He applies and interprets the history. You will convert if you will keep mercy and justice and hope in God, not take refuge in Egypt 2c. You are nothing but liars if you forsake GOD and seek other worship 2c. - "Mercy" is called the "benefit" which we receive from GOD, or which we show to our neighbor. - "Right" is the custom and habit [Ex. 21, 9.]: "According to the right of the daughters" (secundum judicium); 4) in the 5th book of Moses [Cap. 12, 1. 27, 10.]: To keep the rights carefully. Likewise, the office of governing and administering justice. In the first Psalm [v. 4.] it is said that the wicked do not live in any
3) Here, either kortituäo nostra must be repeated, which we have done, based on the relation of the Hallic manuscript, or a period must be placed before ourn and 68t deleted with the preceding comma.
4) Vulgate: jnxtu rnorern.
They will not be kings and regents 2c. Similarly, the exercise of judgment 2c. or law (juris) is also called this. That is, thou shalt be charitable and make all thy goods common to all; likewise think evil of no man, condemn that which is condemnable, and approve that which must be approved 2c. "To come right up to one's neighbor." It is not necessary for you to bring balm to Egypt, but trust in Him 2c.
V. 8. who the merchant 2c. (Chanaan etc. )
Chanaan, actually means "a merchant" in Hebrew. In Proverbs Cap. 31, 24. it says: Chananaeo, which means "to the merchant". You are like a merchant 2c. So I construe: But you are a merchant in whose hand is a false scales, and love deceit or injustice, so that it is a likeness, not that Ephraim was such a merchant, for he speaks of faith. Therefore, one must understand it from the false teaching that deceives and corrupts souls and turns them away from God.
V. 9. I have enough (inveni idolum mihi). 1)
The Hebrew word means soon power (dolorem), 2) soon strength and power, as in Jacob's blessing to Reuben. Therefore, it is not an idol here. It means "full of" grain, wine, oil 2c. When they served the true GOtte, they were poor, lowly, but when they were in ungodly, they became rich. This is how it is with the priests nowadays. The ungodly teachings make both the teachers and the people rich; this is what Satan does. Although also God sometimes withdraws the food in order to strengthen the faith 2c. But these people do not want to hope, they want to "be sure to have enough".
V. 10: How to care for the season.
These feasts were instituted for preaching, that the people might hear the law. He looks to the future of Christ. As we have the last day always before our eyes as present, so the
1) Here neither the Erlangen nor the Weimar edition has a keyword or a verse number, but the following interpretation is drawn to the preceding verse.
2) This is how Luther translated the word eolorein in Gen. 49, 3.
Prophets the incarnation of Christ. That means: There will be a time that you will come together again and hear what you used to hear at the feast time, namely the word of God.
V. 11. And speak to the prophets (Et locutus sum).
I want to take everything in the future tense: I will speak 2c. - "It is I who give so much prophecy" 2c. I will preach another sermon than you have heard before; with another you will go to Assyria. I will spread my word and teach it myself, as it is written in Joel Cap. 3, 1. and Is. 54, 13. 3): "They will all be taught by God."- He looks to the future Christ. - "Through the prophets." That is, whoever will then hear the prophet will hear Me. The prophets will be like Me, and I will be like you; they will speak as gods, and I will speak in them as a man. The prophecy is about the spirit that will be given through Christ in the future.
V. 12. In Gilead it is idolatry 2c.
We must get used to the heart movements and ways of speaking of the prophets. In preaching, they refer everything to the future Christ 2c. It does not seem well connected, one must look at their heart position. He remains in exhorting and sannouncing] the plague of the people 2c. "In Gilead." He seems to touch on a history which is not written. It seems as if Gilead and Gilgal compared themselves with each other, as the "Observancers" and the Franciscans do; in the great name one wants to have the preference before the other. Gilead is a region on the other side of the Jordan, Gilgal on the other side of the Jordan, as if to say: "You are as pious as in Gilead, [they] stink before you." The interpreter translates [in the Vulgate] by "idol," but it is godless; "if one is pious, they are all pious. If those in Gilead are godless, you in Gilgal are useless people (vani), that you sacrifice oxen without number 2c. - Etiam altaria, add erunt. Your altars, of which you boast in Gilead, will be like the furrows of the field, "pounded."
3) In the original: In here. 31.
V. 13. Jacob had to flee.
He gives another example. Instead of in uxore it should read: because of a woman or for a woman. In propheta [v. 14] should read: through a prophet. This also seems to be out of context. Again, he contrasts these ungodly sons with the example of their father. Instead of servivit, san of the second passage] servavit is to be read, namely: he tended the cattle, or he kept the covenant and contract [with Laban], as if he wanted to say: This good father could serve the people in Syria, those "Junkers" cannot serve me. That one could and did, since he was in exile and served his god; these, who have all things in abundance and have their residence in a fat kingdom, are degenerate children 2c. They do not serve me, but leave me 2c., and because they do so, they provoke me by their disobedience (amaritudinibus).
V. 15. But now Ephraim angers him through their idols. 1)
"Bitterness" is what the Hebrews call disobedience, rebelliousness. Their intent is nothing but to provoke the Lord, that is, to provoke. Therefore, "their blood" or "calamity will come upon their heads." Thus David says in the 2nd book of Samuel [Cap. 3, 28. f.]: Let justice come upon you who have earned it; I am innocent. That is, they shall bear this burden; their guilt is declared, "The shame shall come upon them, and mockery with it." Their sins brought the blood upon them. "The reproach," by which Ephraim reproaches me; it reproaches me with its idols. Shame will come upon them.
1) Vulg.: irnoundinm nie xrovooavit Lpüraiw in arnnritudinibus suis sto.