CHAP. XII. V. 1, 2. Israel acted as foolishly in seeking help from idols and idolaters, as a man would do, who should seek to satisfy his hunger, by greedily pursuing the noxious east wind, which could only disappoint him. ( Marg . Ref . a.- Notes , 8:7,8. Is . 44:19,20.) But indeed they continually multiplied hypocrisies and frauds, which served only to increase their desolations: for after having made a solemn treaty with the Assyrians, they violated it; sending quantities of oil into Egypt, to purchase the assistance of that people, in shaking off the Assyrian yoke. ( Marg .
Ref . c.- Notes , 2 Kings 17:3,4. Is . 30:1-7.31:1-3.)-Indeed, the Lord had also a controversy with Judah in this matter: though they adhered to the family of David and the priesthood of Aaron, and did not publicly commit idolatry; yet they were prone to form heathen alliances, instead of wholly trusting in God. For this he purposed to punish them, in a manner suitable to the offence; which he afterwards did by Sennacherib's invasion: though he did not give them up to the Assyrians, as he did the ten tribes. ( Marg . and Marg . Ref .)
V. 3-6. Having mentioned Jacob, (including the whole nation descended from that patriarch,) the prophet shewed how contrary the conduct of Israel and Judah, in "trusting to an arm of flesh," was to that of their believing progenitor.
As a token, that he would afterwards struggle hard for the birth-right and the blessing of God, he even in the womb took his brother by the heel, as if contending for the privilege of primogeniture. ( Notes , Gen. 25:25,26.) And afterwards, being rds, being strong in faith "he had power" as a prince "with God," when he prevailed with him for deliverance from the armed force of his enraged brother. He was at that time in no condition to make the least resistance, and he had no place to flee unto; yet he soug sought no other succor than that of God.
But he wrestled with bim, and "had power with" him whom Moses called "a Man," as he appeared in human form, but who was "the Angel of God's presence," the eternal Son of God, yea, God, with whom by his strength he prevailed: and he would not depart until he blessed him, and surnamed him Israel. ( Marg . and Marg. Ref . Notes , Gen. 32:6—12,24—32. 48:16. Ετ . 23:20-23. Is. 63:9.) His wrestling was only the sign of that spiritual conflict, by which he obtained this honorable victory, even fervent prayer: (Notes, Luke 22:39-46, v. 44.
the womb, and by his strength he thad power with God:
4 Yea, he had power over h the Angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us,
5 Even the Lord God of hosts; the LORD is his memorial.
6 Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually. [Practical Observations.] trave
was a prince, or, be -o 14:1. Prov. 1:25. Is. 31:6. haved himself princely. Gen. 55:6,7. Jer. 3:14-22. Lam. 32:24-28. Jam. 5:16-18. 3:39-41. Joel 2:13. Zech. h Gen. 32:29,30. 48:15,16. Ex. 1:3. Acts 2:38. 26:20. 3:2-5. Is. 63:9. Mal. 3:1.
Acts 7:30-35.
i Gen. 32:9-12. Heb. 5:7.
k Gen. 28:12-19. 35:9--15.
1 Ps. 66.6. 1 Thes, 4:17. Heb. 6:13-18.
m Gen. 28:16. 32:30. 35:7. n Ex. 3:15. Ps. 135:13. Is. 42:8,
p 4:1. Prov. 21:3. Is. 1:16,17. 58:6-11. Jer. 22:15,16. Am. 5:24. Mic. 6:8. Zech. 7:9,10. 8:16,17, Jam. 1:27. 2:13.
q Gen. 49:18. Ps. 27:14. 37:7. 123:2. 130:5-7. Is. 8:17. 30: 18. 40:31. Lam. 3:25,26. Hab. 2:3. Zeph. 3:8.
Col. 2:1-4, v . 4. 4:9-14, v . 12. Heb . 5:7-10, v. 7.) for he wept, (for the sins that had first provoked his brother, and for the sorrows with which he was then oppressed,) and "made supplication to him," even to the Angel , for deliverance from his brother. This very person called "a Man" by Moses, (who yet records, that the name of the place was called "Peniel" or the face of God ;) and by Hosea, "God," and "the ANGEL," yea, "the LORD God of Hosts," found Jacob at Beth-el, and there spake to him, and to his remotest posterity with him.
And who could this be, to whom these several titles belonged, but He, who appearing then in "the form of God," afterwards "took on him the form of a Servant, and was made in the likeness of men?" ( Marg . Ref . h. -Notes , 2 Cor . 12:7-10. Phil . 2:5-11.)- "He had power 'with God; yea he had power over the Angel 'and prevailed."...
The words ... are equivalent; 'which plainly prove, that this Person who as'sumed an human shape was really God; that is, "the Son of God," and "the Angel of the 'Covenant," by whom all the divine appearan'ces, recorded in the Old Testament, were 'performed; the affairs of the church being or'dered by him from the beginning.' Lowth . ( Note , John 1:18.) The Lord spake twice to Jacob in Beth-el, but the first time especially seems intended: when God appeared from above the ladder to him, as he lay asleep beneath, having fled from the face of Esau; when God gave most gracious promises to him and his posterity; when Jacob called the place "Beth-el," or the house of God,' and made a solemn vow to him.
Afterwards he appeared to him at Peniel; and at length again he sent him to Beth-el, to pay his vow that he had made in the day of his distress. ( Notes , Gen. 28:16-19. 35:1,9-15.) But his descendants regardless of all vows, warnings, and obligations, set up even "at Beth-el" their golden calf, and turned that house of God into "a house of vanity, ," by their abominable idolatry. Yet it was "the LORD of hosts," or armies , whom Jacob had met with in these places, who was to be known by that "memorial to all generations:" ( Notes , Ex . 3:14,15. Ps . 135:13.
Is . 42: 8,9.) and he was as able to deliver them, as he had been to deliver their ancestors; so that they needed not seck help from any other. Let them therefore "turn to their God, and keep mercy and judgment," or righteousness, "and wait on God continually;" and in that way they should at length experience bis pow
7 He is a merchant, the balances d used similitudes, by the of deceit are in his hand: she loveth to † oppress.
8 And Ephraim said, t Yet I am become rich, u I have found me out substance: in all my labors they shall find none iniquity n me that were sin.
9 And I, that am the Lord thy God from the land of Egypt, will yet make thee to dwell in tabernacles, a as in the days of the solemn feast.
10 I have also spoken by the prophets, and I have multiplied visions, and
* Or, Canaan. Ez. 16:3. Zech. 14:21. John 2:16.
r. Lev. 19:35,36. Prov. 11:1. 16:11. Am. 8:5,6. Mic. 6:10, 11. 1 Tim. 6:9,10.
Is. 3:5. Ez. 22:29. Am. 2: 7. 3:9,10. 4:1. 5:11,12, Mic. 2: 1.2. 3:1-3. 7:2,3. Mal. 3:5. Jam. 5:4,5.
† Or, deceive. 1 Sam. 12:3. t Job 31:24,25. Ps. 49:6. 52:7. 62:10. Zech. 11:5. Luke 12: 19,20. 16:13,14. 1 Tim. 6:5, 17. P.ev. 3:17.
u Deut. 8:17. Is. 10:13,14. Hab. 1:16. 2:5,6.
Or, all my labors suffice me not ; he shall have punishment of iniquity in whom is sin.
x Prov. 30:12,20. Jer. 2:23,35. Mal. 2:17. 3:13. Luke 10:29. 16:15.
Heb. which.
y 13:4. Ex. 20:2. Lev. 19:36. 26:13. Num. 15:41. Ps. 81:10. Mic. 6:4.
z Gen. 25:27. 2 Sam. 7:2. 11: 11. Jer. 35:7. Heb. 11:9-13. a Lev. 23.40-43. Ezra 3:4. Neh. 8:15-17. Zech. 14:16- 19. John 7:2.
b1 Kings 13:1, &c. 14:7-16. 17:1, &c. 18:21-40. 19:10. 2 Kings 17:13. Neh. 9:30. Jer. 25:4. Am. 7:14,15.
c Num. 12:6. Joel 2:28. 2:17,18. 2 Cor. 12:1,7.
Acts
er, mercy, and truth, as Jacob had done. ( Marg . Ref.o -q.- Note , Ps . 25:4,5.) The Jews did this in some measure under Hezekiah, and were marvellously delivered from Sennacherib: but the Israelites, who entirely neglected it, were soon destroyed by Shalmaneser. ( Note , 11:12.)-Wait, &c. (6). Εγγιζε προς τον Θεον σε διαπαντος. Sept.
prophets.
ministry of the
11 Is there iniquity in Gilead? surely they are vanity: & they sacrifice bullocks in Gilgal; yea, htheir altars are as heaps in the furrows of the fields.
12 And Jacob fled into the country of Syria, and Israel served for a wife; and for a wife he kept sheep .
13 And m by a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved.
14 Ephraim provoked him to anger most bitterly: therefore shall he leave his ** blood upon him, and his reproach shall his Lord return unto him.
d 1:2-5. 3:1. Is. 5:1-7. 20:21 Gen. 29:18-28. 31:41. -5. Jer. 13:1-14. 19:1,10,
11. Ez. 4: 5: 15: 20:49. 23:2, &c.
m 13:4,5. Εκ. 12:50,51. 1 Sam. 12:8. Ps. 77:20. Is. 63:11,12 Am. 2:11,12. Mic. 6:4. Acts 3:22,23. 7:35-37.
n 2 Kings 17:7-17. Ez. 23:2 -10.
Heb. with bitterness.
02 Sam. 1:10, 1 Kings 2:33,34. Ez. 13:13. 24:7,8. 33:5. **Heb. bloods.
p 7:16. Deut. 28:37. 1 Sam. 2: 30. Dan. 11:18.
to use, greatly aggravated Israel's crimes. The prophets not only declared their visions by words, but they also illustrated and enforced their admonitions and exhortations, by using parables, illustrations, and similitudes, to explain and apply their messages; but all to no purpose. ( Marg . Ref . b-d.- Notes , 1:2-9. Is . 5:1-7. 20:2-4. Ez . 4: 5: 20:45–49. 24:16—24.) -It is probable, that this was written, some time after the inhabitants of Gilead had been carried captive by Tiglath-pilezer. ( Notes , Kings 15:29. 1 Chr. 5:25,26.) Do ye think 'that are already carried away captive, than in 'you? Surely the rest of Israel is in the same 'case; th they all lie open to the same judgment. ... They sacrifice to their idols, in Gilgal also. Bp . Hall. In short their altars are as numerous as the heaps of dung laid on the plowed field, or of stones gathered out of it. ( Marg . Ref . c-h. -Notes , 4:15. 8:11,12. 10:1-3.)
V. 7-9. Ephraim prospered, as a merchant. The word is "Canaan." ( Marg . and Ref .) The inhabitants of Canaan or Phenicia were much employed in commerce: hence the word "Canaan" laan" signifies ies a trader : and the Is-'that there was more iniquity in in the Gileadites,
they grew
raelites conducted trade upon Canaanitish principles, covetously and iniquitously; iniquitously; using false balances, cheating by cheating by various artifices, and "loving to oppress the poor. ( Marg . and Marg . Ref . r, s.- Notes , Deut . 25:13-16. Prov . 11:1. 20:10,23. Am . 8:4-10.) Am. 8:4-10.) Thus they rich, and they supposed that Providence fa- vored and approved of them.
They however ascribed their wealth to their own industry, and thought it a substantial advantage: and, though the prophets might condemn them, they were satisfied, that they could not be de- tected in any iniquitous methods of growing rich, which could properly be called sin, or deserve the wrath of God. What was not ab- solutely to be justified, might at least be excus- ed.
But the Lord, who as their God had so favored them, even from their deliverance from Egypt, would drive them from their stately houses, to dwell in mean and moveable tents, as "wanderers among the nations;" even such tents, as were used on the days of the solemn feast of tabernacles, which were a me- morial of the tents in which their ancestors had dwelt, during forty years in the wilder- ness. Some indeed interpret this of future mercies in reserve for Israel, notwithstanding their sins; and suppose, that the joy of the feast of tabernacles is referred to. ( Marg . and Marg .
Ref . t-x.- Notes , Lev . 23:34-43. Neh . 8:14- 18. Zech . 14:16-19. John 7:37-39.)
V. 12-14. The people ought to have remembered the low condition of their progenitor Jacob; as well as his plain, honest, industrious character, and his pious confidence in God.
When he went into Mesopotamia, Arammaha raim , or Syria of the two rivers, that is the country between the rivers Euphrates and Tigris; he was so destitute, yet so diligent and skilful, that he laid the foundation of his future provision, and even of his family, by serving fourteen years as a shepherd for his two wives, Rachel and Leah, and cheerfully enduring hardship all that time; from which low original all their subsequent prosperity arose. ( Notes , es, Gen. 27:-31: Deut . 26:5-11.)-Afterwards, when his descendants were greatly debased and oppressed in Egypt; it was "by a prophet," that God delivered them.
Surely then they ought not to despise the prophets; when God by his prophet Moses brought the nation out of Egypt, preserved them from the destructive rage of Pharaoh, of Pharaoh, and formed them into a wise and understanding nation. But they had most
V. 10, 11. The varied means, which God bitterly provoked his anger, by despising his
had employed, by the ministry of his prophets from age to age, and which he still continued VOL. IV.
prophets and abusing his goodness: oodness: they should therefore perish in their sins, with "their blood [73"
upon their own heads;" and he would turn upon them the contempt and reproach, which they had cast on him and his servants. ( Marg . and Marg . Ref . n-p.)
ner.
Most bitterly . (14) "With bitterness." Marg . תַּתְרוּרִים . The word is rendered "waymarks," Jer . 31:4. Some think that the altars before compared to "heaps" (11) are meant, as the sinful cause of Ephraim's miseries and disgrace. Some think, that the passage is connected with the preceding verse, in this manJacob fled to Gilead from Mesopotamia, where he had been a servant and fed Laban's sheep, for his wives. ( Note , Gen. 31:23,24.) And God by his prophet Moses led Israel to Gilead, when he delivered them from Egyptian bondage. Yet the inhabitants of Gilead which had been thus distinguished, were carried away captive; and could Ephraim expect to escape? Mahanaim , where the angel met Jacob, as returned to Canaan, was in the land of Gilead; (Gen. 32:2. 2 Sam . 17:26,27.) and
Peniel , where he "wrestled with God and pre
vailed," lay in that neighborhood. ( Judg . 8:8,9. Note, 3-6.)
PRACTICAL OBSERVATIONS.
V. 1-6.
Those who depend on creatures for safety or felicity, whilst "the wrath of God abideth on them," feed on "wind, and follow after the east-wind;" and the increase of their delusions enhances their miseries. Such as in some things deserve commendation, are in others to be blamed: and God has many a controversy even with his saints, who are visited with rebukes and corrections according to their doings. ( P. O. Job 10:1--7.)-We ought then to be followers of the most eminent believers, in their most simple dependence on God, their fervency in persevering prayer, and their most unreserved obedience.
We should select for our imitation, the most distinguished parts of their conduct, in which they are mentioned with most honor, and most evidently prevailed with God, by their strength of faith and humble expectation.
If we have power with the great "Angel of the covenant," and lay hold of him and his salvation by vigorous faith; whatever our foes or fears may suggest, or however our sins and sorrows may cause us to join tears with our supplications, we shall certainly have power with God: for "he and the Father are One ;" he is the "LORD God of hosts, the LORD is his memorial:" he has all hearts in his hands, and he can easily cause our most malignant enemies to be at peace with us.
Let us then "cease from man," and set ourselves to wrestle with him for the blessing, determined never to give over till we prevail. Let us seek him in his ordinances, and hear him speak to us by all his promises and precepts to his ancient servants: and may we be enabled to turn to him, as our Portion, to keep and execute judgment and mercy towards all men, and to "wait on our God continually."
They, who neglect piety, are in general exceedingly defective in their moral conduct: and lawful, honorable, and useful, as commerce must be allowed to be, when properly conducted; yet too many called Christians are mere Canaanites in this respect; the "balances of deceit are in their hands, and they love to oppress." They think every measure allowable, by which men grow rich: they prosper in the world, ascribe it to their own prudence, and spend their wealth upon themselves: and if they can keep up their credit with men, or excuse themselves by the maxims and customs of the commercial world, or of others in their own line of trade, their consciences are satisfied.
Their deviations are trivial and justifiable; they are not worthy to be called transgressors against God; and such as condemn them are uncharitable enthusiasts, or men who know nothing of the world. But however God may wink at such things, in the days and places of total ignorance; he will assuredly
mark and punish them in those, who profess
his truth and frequent his ordinances; and who have been favored with the "multiplied visions and similitudes of the prophets," by the parables of Christ, the instructions of his apostles, and the stated ministry of the word. Iniquity in such places is peculiarly hateful; and it is often connected with idolatry, superstition, hypocrisy, or open impiety.
It is better to endure the hardest labor in the lowest menial situation, under poverty and oppression, than to grow rich by sin: and we shall best form a judgment of our own conduct, by comparing it with that of ancient believers, in their approved actions and in similar circumstances. -None will "despise prophesyings," but those who know not what things God has in former ages done for his church, by "the ministry of his prophets:" and he still honors and works by his faithful ministers: who endeavor by every scriptural means to bring men acquainted with his truth and will.
All therefore who despise them, despise him that sent them, and provoke him to anger most bitterly; they will perish "with their blood upon their own heads," except they repent of this their wickedness; and the Lord will cause the reproach, cast on him, to return and rest upon them.
NOTES.