The twelfth chapter begins with the words: 1) "In Ephraim is everywhere" 2c., because here a new sermon begins, then also because the same is continuous thereafter, and such a one that cannot be separated. He provokes Ephraim to repentance by the comparison with Judah, because this was still healthy. For it was then (as I believe) under the king Hezekiah, who ruled according to the word of God and walked according to God's will.
V. 1. and at the right holy service
(Cum sanctis fidelibus).
Lyra explains this passage according to some rabbi and cites an opinion that seems good to me: that sanctis is in the plural and means GOD. For the Scripture often calls GOD in the plural, as in Joshua [Cap. 24, 19. according to the Hebrew): "For our GOtt is holy" (sancti). So it is a repetition: cum sanctis, that is, with the holy, faithful GOtte, because GOt is faithful and keeps His covenant that He made with us. Here the faith of King Hezekiah is touched upon, who trusted in GOD, therefore He was also merciful and faithful to him.
V. 4. Yes (they say), he undercut his brother in the womb.
How Jacob trampled his brother in the womb and fought with the angel, read in the first book of Moses [Cap. 27, 36. and 32, 24. ff.). But why the prophet has mentioned these histories of Jacob, since this does not rhyme with the text, all interpreters are in doubt. I like this opinion that the prophet always inculcates past deeds of God when preaching. This is frequent in the Psalms and in Isaiah. Thus they spin 2) from the praise of the past deeds praise for the present ones. And it is
1) In the Vulgate, the first verse of the 12th chapter is still included in the 11th chapter, which is why Luther makes this remark. The old translator has omitted it.
2) Instead of dkxant. in the original, read (as the Weim. edition suggests) bexunb.
the sense: "Ephraim is everywhere lie against me", it invents services, while it should see only that it worshipped the God whom Jacob worshipped. As if to say: Let us look at the example of our father Jacob, let us consider what he did and how he did it. If you want to imitate his works, imitate his faith also. How could he have subdued his brother, who was still in his mother's womb, but by God alone and by a sincere faith in Him? He always expected the will of God; what He commanded, he did by trusting in His word. Therefore, if you want to be Jacob's children, let God work in you, not you. When He commands you to build an altar and worship, do it, trusting in His word.
V. 6. The LORD is his name.
This name alone comes to GOtte in Scripture; it is frequent in Scripture and always actually refers to GOtte.
V. 7. Turn therefore to your God.
You must cling to the Lord and hold on to him," not flee to the Egyptians, be sure of his good will. Therefore you are liars indeed, forsaking his promises and, not following the example of your father Jacob, you turn to idols and to a strange god.
V. 8. The merchant has a false scale in his hand.
The prophet speaks here in images: 'You are like a merchant in whose hand is a false scale, who loves deceit, "who does wrong to people", who deals only with becoming rich, to the detriment of all others. Thus the godless teachers teach only that by which they themselves may grow fat, and their bellies increase, while others meanwhile die miserably of hunger.
V. 12. In Gilead it is idolatry.
The order of this prophecy must be taken from the movement of the heart. Above [v. 8.] he had said that Israel was like a deceitful merchant, but He was the true God. Immediately he returns to the enumeration of the punishments. It seems that the prophet here touches upon some history that is not written, which was perhaps such that these two peoples in Gilead and Gilgal gave preference to each other, so that each of them wanted to have a holier (religiosiorem) worship, like with us the barefooted (minoritae [Franciscans]) and the observant, so that the opinion is: You who are in Gilgal, hate those in Gilead, "and one is even as pious as the others." Gilead is a region of land on the other side of the Jordan, Gilgal on this side. 1)
1) In the original and in the editions: OalaaL reZio eis ^oräaiiem, OalZula inkra. We have made the above change (in agreement with the previous editors). Neither the Erlangen nor the Weimar editions note anything about the incorrectness.
V. 13. Jacob had to flee to the land of Syria.
He contrasts the example of the exceedingly faithful father with the exceedingly godless children. Jacob served for his wife and tended the cattle, because 2) so this good man had to serve the people 3). But you, whom I have brought out of Egypt through the prophets, cannot and will not serve God, who has done so well for you. He, your father Jacob, served the Lord among evil men and strangers and remained faithful, but you refuse to serve GOtte^ in a well prepared kingdom and since you have all abundance; therefore you are not children of this father, but untimely births and bastardy.
2) Instead of peouniam in the original, as the Weimar edition suggests, pecu nam will have to be read.
3) It seems to us that pro should be erased before tiominidus.