V. 1: In Ephraim there is falsehood against me everywhere, and in the house of Israel false worship (dolo). But Judah still holds fast to God (adhuc dominatur cum Deo), and to the right holy worship.
This is a new sermon, but of quite the same content, for he condemns idolatry and threatens desolation. For just as a physician, as long as the disease lasts, does not give up caring for the sick, so also the prophets, who must heal the church by the word, continue with exhortation, with rebuke, with threats, as long as they see the wicked continuing in their sins.
Since Judah is mentioned here as still holding fast to the Lord, it is clear from this that this sermon is one of the last to be preached at the time of Hezekiah, who, according to the words of Isaiah and other prophets, is gloriously restoring the church.
And above we have often said that this punishment of idolatry, which has been repeated so often, is nowadays held up for the benefit of our churches, so that we may be all the more encouraged to thank God for His immeasurable mercy and goodness, so that we, torn out of darkness by the bright light of the Word, now recognize God and, with the rejection and repudiation of all idolatry, hold fast to the right divine services. For this is the source of all good, whereas where the pure doctrine and the right worship are lost, misfortunes of all kinds and punishments must inevitably follow. For what good can be expected where there is no knowledge of God? Where the hearts do not believe that God is kind and merciful, but that we must earn something from Him with our actions? Here new services arise without measure, but because they are undertaken without the Word, God hates and punishes them. But since the poor people, who are in misery and misfortune because they do not know God, either call upon Him with doubt, or turn to their own actions and seek help from men, they continue to fall into disgrace.
and away deeper and deeper into God's wrath.
This is the lie and this is the falsehood about which the Lord complains here, that it is everywhere against Him. For the right services are those that are done according to the word of God and by the command of God, for those that are done in humility and with a certain trust in mercy are pleasing to God. Therefore, when things are distressed, he brings help and hears when he is called upon. But the more the idolaters try to please God and to get out of the existing misfortune, the deeper they fall into wrath and punishment, as the prophet will say soon after.
The "lie" is therefore the godless doctrine, and "falsehood" the hypocrisy and the godless worship; how this had been in the kingdom of Israel, history shows enough.
On the other hand, it is a very great price and comfort for Judah that it firmly holds on to God, that is, because it keeps the true service of God, because it has the pure word, it reigns and cannot be oppressed or completely fall away, although Satan is everywhere bent on showering the godly with misfortunes of all kinds. On both sides, therefore, the events are wonderful and unexpected. The godly, because the world hates them for their confession and for the sake of the word, are in danger and fear for themselves; but they fear in vain, for they reign with God, that is, they can no more be oppressed than God can be oppressed, in whom they trust and on whose word they rely.
On the other hand, the wicked, blinded by the present prosperity, think that they will be in danger if they accept the true religion, and therefore they practice wickedness zealously, because they believe that in this way their power will be strengthened. Jeroboam judged that he would lose the kingdom if he allowed his people to
of the divine service commanded by God. The pope thinks that he will lose his dignity and goods if he approves of our teachings, and sees no other way to fortify his kingdom than by being obstinately godless. But what will happen? In this way he brings punishment upon himself and never-ending misfortune.
In Hebrew, XXXX is XXXXXX-XX, with
faithful to the saints. It seemed most appropriate to us to relate this to worship. Although by "the saints" the Hebrews understand God, this is simpler. However, he who simply understands the saints as the sanctified ones or the church is not mistaken, for it comes to the same thing: that Judah faithfully keep the worship that was observed by the saints in the holy church, and in the place that the Lord Himself sanctified for His worship. What follows now teaches what the outcome was on both sides, namely with the godless kingdom of Israel and with the godly kingdom of Judah.
V. 2. But Ephraim feedeth on the wind, and runneth after the east wind, and maketh idolatry and mischief more daily: they make a covenant with Assyria, and bring balm into Egypt.
The prophet has used an excellent image by which he depicts the godless idolaters of all times. They make grandiose promises of their worship, and lay hold of it with great zeal, especially when they are beset by dangers. But this is just as when a hungry man draws in wind with his mouth. For this hope is not only vain, but the Lord is only more provoked to anger.
Nowadays Germany recognizes the danger threatening her from the Turkish tyrant. And no one is so obtuse that he should not see that this is a punishment of sins. Therefore, those who follow the reputation of the pope make supplications to certain saints, they impose fasts, they increase masses and other idolatrous services. In this way they hope to put an end to the common misfortune and to appease the wrath of God.
can. But in fact they graze on the wind and run after the east wind, which is harmful because it is dry and cold. Thus the manifold worship of the wicked is nothing but a lie and increases misfortune.
For there is another way to appease the wrath of God, which the prophet will immediately remember, namely [M. 7.] that we keep mercy and justice and persistently hope in our God. But the world does neither; it does not respect mercy and justice, and seeks human help, as Israel joined with the Assyrians and sought help from the Egyptians. But even this approach is nothing but a lie and harm, for it deceives the hope of human help and brings certain harm.
V. 3. Therefore the Lord will guide the cause of Judah (Lis est domino contra Judam), and will punish Jacob according to his character, and repay him according to his merit.
Above he praised Judah to hold fast to the true God and to keep the right worship. Why then does he think of a matter of strife? Because the prophets use this expression ["matter"] everywhere in an evil sense, as above Cap. 4, 1. and Cap. 5 1) and Micah 6, 2. I answer: History teaches us in detail about this, because it is known how it was with the church before Hezekiah. And when the king of Assyria had carried away captive the kingdom of Israel, he also afflicted Judah, because of the sin of Ahaz, the father of Hezekiah, of whom history says 2 Kings 16:2, 3: "He did not do that which was right in the sight of the Lord his God, as did David his father. For he walked in the ways of the kings of Israel," and also imitated the godless ways of those at Damascus [v. 10. ff.]. Therefore, after other defeats, the kingdom of Judah was also sorely afflicted by King Sanherib himself, and Jerusalem was besieged. But the Lord had mercy on the godly king Hezekiah and miraculously lifted the siege. But Jacob or the kingdom of Israel was completely destroyed.
1) This citation will be erroneous, because 2") does not occur in the fifth chapter.
1320 L. XXIV, 434-436. interpretation of Hosea. (3.), Cap. 12, 3-6. W. VI, ISSS-IM. 1321
But what he adds of Jacob is like the saying of Peter [1 Ep. 4, 17]: "Judgment begins at the house of God," and the words of Christ [Luc. 23, 31]: "If this be done in the green wood, what shall become of the dry?" For if the Lord had a cause against Judah, which at that time held fast the right worship, Jacob had a greater danger to fear, which even when it had been admonished would not repent.
V. 4-6. Yes (they say), in his mother's womb he undercut his brother and fought with God with all his strength. He fought with the angel and was victorious, for he wept and besought him; there he found him at Bethel, and there he talked with us. But the Lord is the God of hosts; the Lord is his name.
He has called the kingdom of Israel with a common name Jacob, and from this name he now takes the occasion for a very serious admonition. For he holds up the faith and zeal for the promises of God that was in the patriarch Jacob, whose name the godless Israelites claimed for themselves, and he teaches that nothing of the sort is found among the Israelites. For they performed godless services and did not care for the Word at all. This I consider to be the simplest understanding of this passage, and it is very much related to the preceding and the following.
But he praises the faith of the patriarch Jacob by mentioning two histories. The first is Gen. 25, 22. ff., that when Rebekah, who had been barren, gave birth to twins in the first birth, Esau came forth first, but Jacob grasped the heel of his brother in the womb, as if he wanted to hold him back and envied him the privilege of the firstborn.
Truly, a wonderful history, which the prophet mentions at this point for the sake of it, so that we do not think that this happened by chance. For why should he cite an accidental event and connect with it that which is something most admirable for us, namely that a man had wrestled with God and yet could not have been overcome? Therefore
indicates that Jacob, while he was still in his mother's womb, had an immense desire and aspiration to obtain the promise that had been made to the fathers. Therefore, when his brother first came out of the womb, he tried to pull him back. For it is known that it was the right or privilege of the firstborn that the promise belonged to him of the seed that should bruise the head of the serpent. This Jacob strove to obtain, even while he was still in the womb, as he tried to prevent Esau from being born first.
You will say, where does such a mind come from in the womb? Certainly from the Holy Spirit, who enlightened John, a fruit of six months, so that he recognized that Christ, who had recently been conceived, was present. For God is not only a God of adults, but also of little children, even of those who are still in the womb. And what is it to wonder that the Holy Spirit is active in them in such a way that we do not understand? Nevertheless, although they have life, flesh and bones, they are not nourished in the same way in the womb as we are nourished who live in the light of the world.
Therefore, it is a truly hateful and ungodly doctrine of the Anabaptists who deny baptism to children because they have no insight and understanding, nor do they understand what is being done to them. In our eyes they do not understand, we think that they are without insight and reason, but in the sight of God, whose work they are, it is not so. For just as God feeds them in a different way than He feeds us, He also moves their hearts in a different way. Now if there is no understanding in Jacob when 1) he is still in his mother's womb, why is what he did mentioned? or what is the use of this mention?
But the prophet contemplates God's miraculous work, and praises 2) in Jacob, when he was not yet born, the special striving and
1) Erlanger: in ^aeokurn instead of: in ourn.
2) Instead of pEäicit it should probably be read praeäiont.
Desire for the promise of Christ to punish the Israelites who, after the example of Esau, did not keep the promise of the seed, and in the meantime supplied their belly.
If you do not want to follow this opinion, what can be the use of this history, which is mentioned in this place, or how should it not be inconsistent to connect it with the other memorable history of Jacob's fight with God on this side of the Jordan? Nor does St. Paul add in vain, but in express words, when speaking of Jacob and Esau [Rom. 9:11], "Before the children were born."
The other history is in the 32nd chapter of the first book of Moses. Just as Jacob, when he was still in his mother's womb, wished to obtain the promise that had been made to the fathers by the blessed seed, this desire grew stronger with the years through the godly instruction of the parents and especially the mother, who had received the answer from the patriarch Shem that it would happen that the lesser should rule over the greater. And as the history [Gen. 25, 29. ff.] indicates, it happened by chance that the hunter Esau returned to Hanse almost dead of hunger, and ceded the right of the firstborn to his brother for a food, for which he was then more eager than for the promise.
Now when Isaac was to depart from life, and was about to bless his sons, Jacob, by a godly deception of the mother, was put under for Esau, and received the blessing from the father. This made Esau very bitter; therefore the mother, fearing that he would follow Cain's example, sent her son Jacob to her brother Laban in Mesopotamia, whose two daughters Jacob took as wives. When he was finally called back to the land of Canaan by the Lord, Jacob feared his brother's wrath and sent servants to him to find out what his attitude was toward him. When Esau heard of his brother's arrival, he went to meet him with four hundred armed men. This news greatly frightened Jacob, for the cause was not known why his brother was in
would have set out in the company of such a large number.
When he had come to the ford of the Jordan, which is called Jabbok, he carried his cattle, his servants, his wives and his children across at night, but remained alone on this side of the Jordan, no doubt to pray and to command his salvation and that of his family to his God. History tells us that a man came to Jacob by night and attacked him in a hostile manner, so that Jacob's life was in danger. And the scripture expressly says that Jacob was in the presence of this man, who also asked him to let him go. Therefore the name Israel is attached to Jacob, which means as much as a victor over God, because he was superior to God. This is approximately what history indicates.
Here note first of all the name Elohim, which means God in the plural, as is indicated everywhere and especially in the first chapter of the first book of Moses. But the prophet adds another name at this point and calls him which means an angel. Therefore the Jews, as they are wont to do, bring up foolish pagans, and interpret Elohim also by angels. But the truth teaches us otherwise. For we know that Christ was called an angel because of the office he was to have in the church and in the flesh, Gen. 48, 16, Isa. 63, 9, Mal. 3, 1. 3, 1. Therefore it is clear that this angel, who is also called Elohim, was the Son of God. And Jacob, who was victorious in this battle, is called Israel because he overcame God.
In this way, the prophets cover the mystery of the Trinity, and, while painting a specific person, nevertheless teach that there is only One God, who is God the Father, God the Son, who is born of the Father, and God the Holy Spirit, who proceeds from the Father and the Son.
However, one is used to dispute in many ways what kind of fight this was. But history shows that Jacob's life was in danger and he was attacked with all his might by an unknown enemy; therefore, he used his physical strength to defend his life against his enemy. However, he did not fight with strength alone.
His faith also struggled, and he first comforted himself in such imminent danger with the fact that he was commanded by God to return to the land of Canaan. After that, he seized with all his heart the promise that had been made to him at Bethel by the Lord, where protection was clearly promised to him. Therefore, when he was frightened and attacked by the unknown enemy with all his might, although he made use of his strength, he fought much more strongly with faith, looking at the promise, and certainly believing that God, according to His word, would help him in such great danger and preserve him. And in this faith he overcame God. For although Christ tempted Jacob through this struggle, he could do nothing apart from the word, or against his word, on which Jacob relied.
But it can be seen that Jacob did not recognize that it was the Lord until his hip was touched and the Lord asked him to let him go. For it is something great that he desires to be blessed by the adversary with whom he had fought for his life, and the Lord Himself wants to be recognized, since He attaches to him the name Israel. For he says [Gen. 32:28], "Thou hast fought with God and with men, and hast prevailed." Therefore, just as Jacob's life was in danger in the battle, his faith was also severely challenged. Jacob knew the promise of God, but now he was being tempted, so that he might begin to doubt whether it was true, and whether God had indeed promised this, and now that he was in such great danger, wanted to preserve him. In these terrors and dangers, faith takes the floor and firmly holds that God, according to His word, will preserve life even in the midst of death and give him descendants, and in this way Jacob overcomes and cannot be defeated.
And this is the reason that the prophet speaks here of Bethel. For just as God, when Jacob fled from his brother, first revealed Himself to him there, and held out a certain promise to him, by which Jacob sustained himself in this struggle and overcame it, so afterwards, as it is written in Genesis 35:7, in this same place the promise is like
Jacob therefore built an altar at the command of the Lord. The meaning is therefore this: "At Bethel he found it," that is, there the promise was repeated, and Jacob recognized that he had not believed in vain.
But the naming of this place also has a contrast, by which he attacks the idolaters, as if he wanted to say: How 1) unlike your fathers are you! Jacob built an altar in Bethel, but at God's command. You built a temple to the calf there without GOd's command. And since God spoke to us at Bethel and gave us glorious promises, why do we turn to mute idols? Why do we not pay attention to His word? In this way, the prophet punishes the idolaters everywhere and attacks them.
Although we do not suffer the physical danger, we must experience this spiritual struggle. For how often are we challenged because of our sins? How often do we feel the wrath of God? Often Satan himself threatens us with eternal torment and damnation from the word of God, not only by frightening our hearts with threats of the law, but also by holding up examples of wrath before us. Here, in truth, we wrestle with God like the Canaanite woman, who heard a distressing statement from Christ, from whom she had hoped for help. And yet, if we rely on the promises of Christ, and persistently hope that God will be gracious to us according to His promises for the sake of His Son, we overcome according to the example of Jacob, and are also Israel.
But I return to the prophet. Why does he use these histories? Certainly, in order to show that the kingdom of Israel, which claimed the name of the patriarch Jacob, was not at all like him. For there was in the patriarch Jacob an exquisite desire for the word or promise of Christ and a very constant faith. But the kingdom of Israel, after the example of Esau, neglected the word and promise of Christ, hating the word and promise of Christ.
1) Erlanger: Huoä instead of: Huana.
1326 L. xxiv. 441-143. interpretations on the prophets. W. vi. is4s-is46. 1327
the brothers who kept the right worship, and relied on his merits, and stubbornly kept the idolatrous worship, sacrificing to the calves etc. But Jacob built an altar to the Lord God of hosts to testify that he believed the promise made there.
Here again one must be mindful of the mystery of the Trinity. He mentions "God" and the "angel", and then adds: "There he found him at Bethel, and there he talked with us. Who? Certainly the one who was God and the angel, XXXX etc. But so that you may not doubt that he is God and the angel, he adds: "The Lord, the Lord of hosts, Lord is his name." Here the exalted name of God Jehovah is attached to our Lord JEsu Christo, which he appropriates to himself, since he says [John 14:9], "Philip, he that seeth me seeth the Father." The blind Jews are not worthy that they should see this light, therefore they know not what they read when they read this, and it is impossible that they could find their way out of this passage, or explain it aright. But if it is true that the prophets spoke from the Holy Spirit, what clearer testimony to the Trinity can be given? But we want to go further.
V. 7. Turn therefore to your God, keep mercy and justice, and always hope in your God.
The prophet has presented the example of the patriarch Jacob, whose name the idolatrous Israelites arrogated to themselves, but did not follow his faith. Now he adds an exhortation and says: "Do the same, and you will be rightly called Jacob.
Here, first of all, notice that in this passage the Jews are strongly reproved by the prophet himself for wrongly interpreting the word Elohim, which is set above [v. 4.], from the angels, for here the same name is repeated, and the prophet commands that the Israelites should turn to this angel, and always put their hope in this angel. Therefore, this angel to whom the prophet commands his people to turn and hope in him, with whom Jacob fought, is not a created
angels, but the eternal Son of the eternal Father, our Lord Jesus Christ. This one the prophet commands to recognize and accept, just as the Father calls down from heaven with his voice [Matth. 17, 5.]: "This is my beloved Son, in whom I am well pleased, him you shall hear." And the second Psalm commands [v. 12.], "Kiss the Son."
Now see how great the dissimilarity is. While Jacob was still in his mother's womb, he fought with his brother to obtain this promise, and in the battle against the angel, he won through this very promise. But the people of Israel do not care about this promise at all. It keeps the idolatrous services, which are arranged without God's command. Through these it hopes to earn grace and forgiveness of sins. What could be more incongruous? And what is less fitting to Jacob's example? Jacob wrestled with the angel, and with weeping he asked him to bless him. Israel turns away from this angel, and throws away the blessing, which the angel offers here by his word of his own free will, and trusts in his idolatry. Quite rightly, therefore, the prophet chides the godless people and admonishes them, saying, "Turn thou also to thy God." (For here the word Elohim is from the one with whom Jacob fought).
But this short sermon contains a very beautiful form of repentance. First of all, the prophet exhorts them to abandon their trust in their own merit and to turn to the promised Seed, who will crush the head of the serpent and lift the curse in which the whole human race has fallen because of the sin of the first parents. Those who believe in this seed, who accept this seed, are not idolaters, but worship God in the way He Himself revealed Himself to man and wished to be worshipped. For in this seed it is made known to us what the will of God is toward us, that He will not be angry but merciful, that He will not condemn sinners but make them blessed, since He gave this Son as a sacrifice for sinners. This is the service of the heart and, as Paul calls it [Rom. 12, 1.), the
reasonable worship, which is held out to us in the first tablet of the commandments.
But the contrast is obvious. For because he commands them to turn to God, he indicates that they have turned away from God or from the Word and are holding on to their preconceptions. Here, those who want to repent must turn to God, that is, pay attention to the word, according to the commandment from heaven: "Him you shall hear."
To this service, which is faith in Christ, he exhorts to add other outward services. But what are these? Are they sacrifices, offerings, burnt offerings, incense, ablutions etc.? These were indeed prescribed for the Jewish people, firstly, that they were exercises in the outward service of God, secondly, that they were to instruct the people as a model of the future sacrifice about the right deliverance from sin, which was not to come through sprinkling with the blood of oxen, lambs and calves, but with the blood of the promised seed, that is, the Son of God. Therefore these, since they were an example, had to be taken away when the fulfillment was present. And since the prophet wants to present the outward services that those who turn to God perform, he is silent about these legal services, and presents to us the everlasting and unchangeable commandments, namely the second table of Moses. These he summarizes in a very beautiful short summa, as Paul also does when he says [Rom. 13, 10.]: "So then the love of the law is fulfillment."
The first is that they should "keep mercy", that is, that they should be kind to all, just as Christ gloriously praises the works of love, since he, questioned about the noblest commandment of the law, says (Marc. 12, 30. f.]: "You shall love God your Lord with all your heart, with all your soul, with all your mind and with all your strength. This is the first and most noble commandment. And the other is like it, Thou shalt love thy neighbor as thyself."
Therefore, if you sincerely desire to turn to God, first take hold of Christ as your Savior in right faith, believing that God will be merciful to you because of the death of His Son. After that, if you ask how
your life, be merciful; not only do wrong to no one, but show kindness to all to whom you can, for this is the fulfillment of the law.
You will say that this way of right worship is easy. Truly easy, but you see how few perform it. See how great is the disobedience of the children and the servants to their parents; how great the negligence of the parents in the instruction and government of their own. How does this agree with mercy? Then see how great is the impatience, how great the raging of anger among men; how many insults, abusive words, terrible curses, blows, even murder. Add to this the innumerable damages of blind lusts, then thefts, frauds, misrepresentations, lies, perjury, and who could enumerate everything? These things are contrary to this commandment, and yet how common it is in all classes! It is therefore not surprising that God punishes this deep-rooted licentiousness in all sins in many ways.
But I do not want to say anything now about the more serious violations of duty, when either a person in authority performs his office negligently or also does wrong and practices tyranny, or the teachers do not teach their own faithfully, 1) and have more their profit in mind than the salvation of their own. But if those who are converted to God rightly perform these duties, so that they prove themselves kind to their neighbor, will we not say with truth of those who do the opposite, that they have turned away from God and are without faith?
The prophet connects justice with mercy, but in a different way than Micah did in the sixth chapter [v. 8]. For there, for certain reasons, we have interpreted "justice" from the right doctrine by which the Holy Spirit judges the world, that is, condemns ungodly worship and ungodly works, and teaches right and holy worship. This part of repentance the prophet included shortly before, since he commands that they should turn to God, that is, that they should give ear to the word of God. Since
1) Erlanger: äooet instead of: äooent.
1330 L. xxpv. 44S-447. interpretations on the prophets. W. VI. I949-ISSS. 1331
Here, "justice" actually means the tremendous work of true love, namely to punish, forbid and condemn what is evil. Thus Paul reminds the authorities [Rom. 13, 4.] that they carry the sword, so that the wicked should be afraid of them. And fathers of households are also kind to their own, when they ward off the offenses and severely punish the servants who sin. For "justice" has its place in all classes, so that each one, according to his profession, may see to it that offenses do not go unpunished.
In general, this belongs to the "right" that Christ commands all Christians, that they should punish the brother who sins in particular [Matth. 18, 15]. For one should not turn a blind eye to someone's misdeeds. Private people must counter the offenses with admonitions and punishments, the authorities with the sword, the parents and fathers of the household not only with threats, but also with beatings. Therefore, this part of love, which is called "justice," extends no less widely than "mercy. And in the whole of life mercy and justice must be applied side by side, that is, the afflicted must be helped, and those who do evil must be resisted, so that the afflictions do not get out of hand.
Lyra says very finely: these things are connected for the sake of it, because right without mercy is cruelty, but mercy without right is cowardice. For it is true that men are made worse by overindulgence, and many are deterred from the practice of justice by fear. For we do not like to incur hatred, which always tends to follow when the right is exercised.
Therefore the prophet adds a third link and commands us to hope in our God. Because the world does not want to be punished and condemned, those who want to exercise justice according to their profession 1) must run into various dangers. Moreover, the devil is the sworn enemy of the godly. Therefore, the godly must act in such a way that, if they are harmed by the devil, they will not be harmed by the devil.
1) Erlanger: juMeurn instead of: jutUeiuru.
The people who suffer in this way must overcome this with patience and console themselves with the hope of eternal goods, in comparison with which all the sufferings of this life are very small.
This is therefore the crown with which the holy church is adorned. She does not turn her back on God when he speaks, as disobedient children do to their parents, but humbly listens to him and follows God's voice. Then she is kind to those who are in misery, but she fends off the wicked, as her profession requires, and if she suffers harm from this, either from Satan or from the world, she bears it with equanimity, and brings vengeance on him who judges rightly. But in the meantime she comforts herself with the hope of the future and eternal salvation, which will be granted to her by the angel who blessed Jacob. This is the course in which the godly lay down their lives. For, as I said, the prophet wanted to summarize in this short sermon the whole life of the godly and the whole proper form of repentance. Now he returns to punishing his people who are not satisfied with these holy exhortations.
V. 8. 9. But the merchant (Canaan) has a false scales in his hand, and he is glad to defraud. For Ephraim says, "I am rich and have enough; I will not be found doing wrong in all my work, which is sin.
What now follows until the end of the chapter is puffingly connected with the preceding. He has held up the example of the patriarch Jacob, whose name the godless people of Israel usurped. After that he also gave a rule of repentance. Now, however, he shows how much this people has deviated from the holy patriarch, whose name it claimed for itself, and from the pure doctrine. Therefore, he no longer calls it the house of Jacob, but Canaan, to indicate that this people was no better than the Gentiles, whom the Lord had expelled from the land because of their manifold sins. And he teaches in order that mercy is neglected, justice is despised, and the people stubbornly maintain idolatrous worship.
Furthermore, the word Canaan means a "merchant. But it is known what the business of merchants is; they take pains to accumulate money, and it matters not to them whether they get rich rightly or wrongly.
That is why the prophet adds this about the false scales and the desire to deceive. For this is what the common people consider to be the best way to obtain and increase goods, when they falsify weights and measures, and deceive the buyers who are not provided with them; they do not think that one can obtain great goods in a legal way. Therefore, the godless Israelites are convicted that they have no desire for mercy at all, since they are only concerned about their profit. The same sin is also punished by Micah in the sixth chapter [v. 10 ff.] and shows what kind of punishments will follow.
But it is peculiar to the covetous that, although they cannot achieve great riches without doing wrong to others, they do not recognize their sin, but invent reasons with which they can excuse themselves. Those who are most honorable say that they are driven to it by the desire to feed their family. Others guard against the unfavorable times, which entail greater expenses; still others cover themselves with the example of others, and think that they too are free to do what, as they see, is committed by others with impunity.
Therefore, just as Ephraim says in this passage: "I shall not be found guilty of any iniquity in all my labor," the miser not only excuses himself, but even flatters himself that the amount of goods obtained with such evil artifice is a blessing from God. But the outcome proves that it is not a blessing, for in truth, as Micah says, ill-gotten goods are like a fire in the rich man's house, for certain misfortunes follow them. Therefore, just as mercy is accompanied by blessing, so also this senseless striving for the increase of goods is accompanied by manifold punishments, which, as experience shows, also pass on to the heirs with their goods.
This is the first part of the Contradiction, in which he teaches that mercy is not a
is neglected. Now follows the second part, about the neglect of the law.
V.10-12. But I, the Lord, am your God, from the land of Egypt; and I who still make you dwell in the tents, as they do in season; and I speak to the prophets; and it is I who give so much prophecy, and by the prophets shew me. In Gilead is idolatry, and at Gilgal they sacrifice oxen in vain; and they have as many altars as there are almonds in the field.
He also exhorted to uphold the law, that is, that each one should defend himself against offenses according to his own stature, and to condemn what must be condemned. But at this point the Lord complains that this is neglected even in the most shameful way. I," he says, "brought you out of Egypt, and the annual feast of tabernacles, which you celebrate, bears witness to the many benefits with which I have lavished upon you during the whole time of your journey in the wilderness.
But this is a small thing, I have added a greater benefit through the prophets to whom I speak, that is, whom I fill with my spirit, teaching you about the right worship and condemning idolatry. What should you have done here? Should you not also have obeyed my voice and my admonitions and exercised justice and condemned what disagrees with my word?
But of all this you do nothing. In Gilead idolatry is practiced, in Gilgal sacrifices are made, and the altars are as many as the heaps of stones in the fields. So with you there is no justice at all.
This punishment, therefore, goes both to the civil authorities and to the priests, whose duty it was to condemn the ungodly services and to instruct on the right services. But these were protectors of ungodliness and idolatry, and by their example they incited the common people to the ungodly services.
The word XXXX means assimilari, which is commonly interpreted at this point by: To give parables. For the sermons of the prophets are not everywhere easily understandable, but resemble riddles, and this is quite
rightly connected with the visions. But it seems to me that this opinion is more the actual one, which I have given in somewhat modified words, namely, that God revealed Himself through the ministry of the prophets, that is, indicated the right service of God through His word. For God holds forth in the word the likeness of Himself, that is, He paints His will, about which those who faithfully hold His word cannot be in doubt. For just as a painting depicts the face of a man, so the word presents to us the true knowledge of God.
V. 13. 14. Jacob had to flee to the land of Syria, and Israel had to serve for a wife, for a wife he had to shepherd. But afterward the Lord brought Ishmael out of Egypt by a prophet, and caused him to be shepherded by a prophet.
This is the third and most important thing, that they do not want to turn to God, even though they are tempted by him through various benefits. But here he also uses the example of Jacob, who, although he was extremely miserable, did not turn away from the right service of God and the word, while the people of Israel, on the other hand, have an abundance of goods and still do not want to turn to God. Thus this whole passage has a puffing connection and holds a useful lesson, if one pays attention to the contrast in all pieces.
He mentions nothing here about the hope in God, which was the fourth 1) member. For since there was no mercy, no justice, no conversion to God among the people of Israel, they were not afflicted with the cross, which alone awakens the godly hearts to hope in God.
Furthermore, the histories concerning the household of the fathers, such as the one told here of Jacob, are very useful, for they hold before us both various instances of adversity and the wonderful guidance of God by which He protects, sustains and finally blesses His own.
1) Here is a different counting than above Col. 1330, because here "the conversion" is inserted as a third member.
The patriarch Jaköb had now received the blessing from his father Isaac, which promised that it would happen that he would not only rule over his brother, who was the elder, but also that he would have Christ as his son, through whose good deed the whole human race would be freed from sin and eternal death.
But what is the beginning of this so rich blessing? Certainly this, that his brother Esau, whom the divine blessing had made the lesser, began to pursue the life of Jacob. Therefore the parents, moved by such a great danger, sent their son Jacob to Mesopotamia, and gave him the order that he should take only a daughter of his uncle Laban to the wife/ So the beginning of the blessing is a long banishment, connected with certain life danger. For nothing else was to be expected from the stubborn anger and hatred of his brother.
Now Jacob came to his uncle Laban and, according to the counsel of his parents, was anxious to take a wife, so he serves seven years for Rachel. But he is deceived by Laban, and Leah is joined to him. Therefore, he serves another seven years to obtain Rachel. One would almost consider this ridiculous and unworthy of a man, that he takes upon himself such a long servitude and suffers it in order to obtain a wife.
But this act of the patriarch shows first of all how great he had respected the reputation of his parents, who had given him a certain commandment not to take any other wife than his uncle's daughter.
And it would be desirable that either the children in this matter always follow the reputation and advice of the parents, or, if they act contrary, the authorities proceed against them with punishment. For what could be more unseemly than that one should seek to marry with contempt for or disregard of one's parents? Therefore, even civil laws require the consent of the parents for a lawful marriage. The testimony of the Holy Scriptures, however, shows that it is unfortunate advice which children put into practice against the will of their parents. And experience also bears witness that such marriages are mostly unhappy. And
This is not only because the youthful age is too weak to consult itself properly, for it is led, even carried away, by blind and foolish desires, but because God wants the reputation of the parents to be unharmed everywhere. Therefore, He also blesses the obedient children, like Jacob, but punishes the disobedient ones as they deserve, whether they live in or out of marriage.
Secondly, this act of the patriarch shows how highly he respected marriage. For he would never have submitted himself to such a long service if he had not firmly believed that this state was pleasing to God and necessary for mankind. But how does this judgment of the holy patriarch agree with what the papists teach and do, who condemn an honorable marriage as an unholy state? But they suffer the due punishments of this impiety, namely, that they carry around stained bodies and consciences.
But what a friendly and lovely company may have been in this marriage! For Jacob had not served so long for the sake of having a companion with whom he was constantly at odds and quarreling. He saw that God liked this godly union of bodies and hearts, he saw in this state many opportunities to practice love and to prove obedience to God. Therefore, he entered the marriage state with air as a school of all virtues, and hoped that God would not only govern the married couple, but also adorn them with many blessings. This also happened, as he himself says [Gen. 32, 10]: that he had brought nothing to Mesopotamia except his staff, but now, having become rich through the blessing of the Lord, he went out in such a way that he led two armies back to Canaan. But this must also comfort godly spouses.
Therefore, the summa of this passage is this: Jacob, whose name the godless kingdom of Israel took upon itself, served in the highest misery as an exile with his uncle, but because of this he did not depart from God, did not throw away the word of God and the service of God, persevered in the hope of blessing. But what do the people of Israel do, who have been encouraged by many blessings? For the Lord not only brought them into the land of Canaan, but also gave them prophets in great numbers to invite them to the right worship. Hear the prophet:
V. 15 But now Ephraim angers him by their idols; therefore their blood will come upon them, and the Lord will repay them for their reproach.
That means, Ephraim does not want to turn to God; it does not hear the prophets, but keeps the idolatrous worship, therefore it will have an unhappy end with them. Just as the godly Jacob received the reward of his godliness, the richest blessing, so the kingdom of Israel will suffer the punishment of its godlessness and be cut off.
His lord, the king of Assyria, by whose power they thought to be safe against the attack of other enemies, will repay them for their disgrace, that is, he will punish the contempt of the word, that they have called God so long in vain. For this is truly blasphemy, that one does not obey the word, but persecutes and condemns it.
The Hebrew word XXXXXXX is derived from XXX, which means to be bitter, as if one said: bitterness. But thus it calls the idols or the image pillars, which the Lord hates, and by whose service he is embittered. In Jeremiah Cap. 31, 15. XXXXXXX is taken for the image pillars or memorial signs of past misfortunes.