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A reproof of Ephraim,

Before

CHRIST

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11 They shall tremble as a bird | the Assyrians, and oil is carried into Egypt.

about 740. out of Egypt, and as a dove out of the land of Assyria and I will place them in their houses, saith the LORD. 12 Ephraim compasseth me about with lies, and the house of Israel with deceit but Judah yet ruleth Or, with the with God, and is faithful with the ||

most holy.

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saints.

CHAP. XII.

1 A reproof of Ephraim, Judah, and Jacob. 3 By former favours he exhorteth to repentance. 7 Ephraim's sins provoke God.

PHRAIM feedeth on wind,

EPHRAIM on

he daily increaseth lies and desolation; and they do make a covenant with

The same, whom it is said that "they shall walk after;" that is to say, Jehovah, the LORD, the true and essential God. Dr. Pocock. The roaring is unquestionably the sound of the Gospel; and that sound was to begin to be uttered by the voice of the incarnate God Himself. Bp. Horsley.

then the children shall tremble from the west.] At this efficacious call of God, His children shall come in haste from the several places of their dispersion, and particularly from the western parts of the world, see Zech. viii. 7, called "the sea" in the original, and expressed in Isaiah by "the islands of the sea :" see Isai. xi. 11; xxiv. 14. W. Lowth. "The children" mean primarily and more immediately the Israelites in dispersion abroad out of their own country, Deut. xiv. 1; and together with them such of the Gentiles, as with them should be called by "the roaring of the lion," the preaching of the Gospel, to the partaking of the common faith and salvation. Dr. Pocock. It is impossible to render in English the full force of the original word, which we translate "tremble." It expresses the rapid motion of birds in the air upon fluttering pinions. Bp. Horsley.

11. They shall tremble as a bird out of Egypt, &c.] The Israelites were dispersed, as into other remote parts denoted by "the west," or "the sea," so also into Egypt, whither divers of them betook themselves, and into Assyria, whither they were carried captives. By the naming of these places may be well understood all other countries where any of them should be from whence it is here promised that they should make speed to come in unto God in their due time. Dr. Pocock.

:

- and I will place them in their houses,] As doves naturally resort to the houses they are used to, see Isai. lx. 8, so shall these return and settle in their own native country: see Ezek. xxviii. 25. W. Lowth. Or, instead of regarding these words as a promise of bringing the Jews back to their own land, it may be better to look upon them as promising spiritual good things under expressions taken from temporal: so that by "placing them in their houses" may be meant the bringing them into the Church, and there putting them in a sure and settled state; a state of quiet and security like that of a person fixed in his own house. Dr. Pocock.

12. Ephraim compasseth me about with lies, &c.] In the mean time, Ephraim makes a profession of My name, but false and counterfeit : and the house of Israel serves Me, but in hypocrisy. Bp. Hall.

· but Judah yet ruleth with God, &c.] But Judah

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upon.

2 The LORD hath also a controversy with Judah, and will † punish Jacob + Heb. visit according to his ways; according to his doings will he recompense him. 3 He took his brother by the a Gen. 25. 26. 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 Beth-el, and there he spake with us;

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5 Even the LORD God of hosts; the LORD is his memorial.

6 Therefore turn thou to thy God:

+ Heb. was a prince, or,

behaved himGen3 24.

self princely.

10.

Gen. 35. 9,

d Exod. 3. 15.

still orders his kingdom in God's appointed way, retaining kings of the lineage of David, and preserving a lawful priesthood; and by so doing is "faithful with the saints," that is, with his holy forefathers Abraham, Isaac, and Jacob, and with his other progenitors and holy men; or, as in the margin, is "faithful with the Most Holy," still adhering to the worship of God. Dr. Pocock.

Chap. XII. ver. 1. Ephraim feedeth on wind, &c.] A proverbial expression to signify labour in vain, or pursuing such measures as will bring damage rather than benefit. W. Lowth.

lies and desolation ;] Multiplying his falsehood, he multiplies the causes of his own destruction. Bp. Horsley.

oil is carried into Egypt.] They project how to make themselves strong by their leagues with the Assyrians; and they send of their most precious presents to insinuate with the Egyptians. Bp. Hall.

3. He took his brother by the heel &c.] From the mention of Jacob in the foregoing verse, the Prophet takes occasion to put his posterity in mind of the particular favours God had bestowed upon his posterity for his sake. His taking his brother by the heel in the womb, denoted, that he obtained the right of the firstborn, and deprived his brother of it. W. Lowth.

The taking of his brother by the heel, is not mentioned in disparagement of the Patriarch. On the contrary, the whole of these two verses is a commemoration of God's kindness for the ancestor of the Israelites, on which the Prophet founds an animated exhortation to them, to turn to that God, from whom they might expect so much favour. This favour of God for Jacob displayed itself when he was less than an infant: for before he was born he took his brother by the heel; and in his adult vigour, he was endued with such strength, as to prevail against an angel. Bp. Horsley.

4.-there he spake with us:] That is, God spake with us in the loins of Jacob. The things spoken certainly concerned Jacob's posterity, as much as, or more than, himself. Bp. Horsley.

5.- the Lord is his memorial.] That is, God's memorial: His appropriate, perpetual, incommunicable name, expressing His essence. Bp. Horsley. See Exod. iii. 15.

6. Therefore turn thou to thy God: &c.] Thou therefore, O Israel, encouraged by the memory of God's love for thy progenitor, and by the example which thou hadst in him, of the efficacy of weeping and supplica

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tion, turn to thy God in penitence and prayer, and in the works of righteousness; and ever, under all circumstances, and at all times, look out for His mercy and aid, and be not weary with expectation of His coming. Bp. Horsley.

7. He is a merchant,] Or, as it is in the margin, according to all the ancient versions, except the Chaldee, "He is Canaan." God says to the Prophet, Instead of turning to Me, and keeping to works of mercy and justice, he is a mere heathen huckster. Thou hast miscalled him "Jacob." He is "Canaan." Not Jacob, the godly, the heir of the promise. But Canaan, the cheat, the son of the curse. There is an ambiguity in the original, where the word is both a proper name, and an appellative signifying a merchant. Bp. Horsley, Dr. Pocock.

8. And Ephraim said, Yet I am become rich, &c.] These words declare the strange pride and insolence of Ephraim, refusing to forsake their evil ways, but pleasing and applauding themselves in them, as having been found by experience good and profitable. Dr. Pocock.

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iniquity that were sin.] According to a Jewish commentator, the Hebrew word for "iniquity" denotes something more grievous than that for "sin';" | so that the sense may be, They shall find in me neither great iniquity, nor so much as any light ordinary sin. Or the word for "that" may be rendered by and or or. Dr. Pocock.

9. And I that am the Lord thy God from the land of Egypt &c.] I, who brought thee out from Egypt, and have still continued My favours towards thee, will in aftertimes return thy captivity. W. Lowth.

The words may be understood, not of a temporal deliverance, commemorated by feasts and times of rejoicing, particularly that of tabernacles; but of deliverance from spiritual bondage by Christ, and of admission into the Church of Christ. Dr. Pocock. Concerning the feast of tabernacles, see the notes on Lev. xxiii. 40; Nehem. viii. 17, 18.

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provoke God.

12 And Jacobffled into the country of Syria, and Israel served for a wife, and for a wife he kept sheep.

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f Gen. 28. 5.

28.

13h And by a prophet the LORD g Gen. 29.20, brought Israel out of Egypt, and by h Exod. 12. a prophet was he preserved.

50, 51. & 13.3.

bitternesses.

14 Ephraim provoked him to anger most bitterly: therefore shall het Heb. with leave his † blood upon him, and his + Heb, blood. reproach shall his Lord return unto him.

CHAP. XIII.

1 Ephraim's glory, by reason of idolatry, vanisheth. 5 God's anger for their unkind9 A promise of God's mercy, 15 A judgment for rebellion.

ness.

WHEN Ephraim spake trem- about 725.

bling, he exalted himself in Israel; but when he offended in Baal, he died.

add to sin.

2 And now they sin more and Heb. they more, and have made them molten

Jeremiah, binding himself; Ezekiel, lying on one side; not mourning for his wife; Hosea's marriage; and many other instances. Bp. Horsley.

11. Is there iniquity in Gilead? &c.] The tribes settled about Gilead, beyond Jordan, were already captivated by Tiglath-pileser. God by the Prophet declares, that idolatry, still practised in Gilgal, was equally abominable, and would bring down similar judgments upon the remaining tribes, on the west of Jordan. Bp. Horsley.

as heaps in the furrows of the fields.] As fre quent every where as clods in the furrows of the fields. Bp. Hall. Their altars stand so thick that they are as discernible as stones gathered up and laid in heaps in the fields. W. Lowth.

12, 13. And Jacob fled into the country of Syria, &c.] So opposite to thine was the conduct of thy father Jacob, that he fled into Syria to avoid an alliance with any of the idolatrous families of Canaan; and, in firm reliance on God's promises, submitted to the greatest hardships. And, in reward of his faith, God did such great things for his posterity, bringing them out of the land of Egypt, and leading them through the wilderness like sheep, by the hand of His servant Moses. Bp. Horsley.

14. Ephraim provoked him to anger &c.] Notwithstanding all My favours, shewn to these people and their ancestors, they have highly provoked Me by their idolatries and other sins. Therefore shall their wickedness be the cause of their destruction; and as they have reproached and dishonoured God by word and deed. God shall, as a just recompense, make them a reproach and byword among the heathen. See chap. vii. 6; Deut. xxviii. 37 compare Dan. xi. 18. W. Lowth.

Chap. XIII. ver. 1. When Ephraim spake trembling, &c.] While Ephraim behaved himself humbly towards God, as his father Jacob, with weeping and supplication, chap. xii. 4, he was in great power, authority, and dig nity in Israel: but when he offended, by proudly for saking God, and worshipping that shameful idol Baal, he lost his former pre-eminence, and grew contemptible: his strength immediately declined, and gave manifest

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symptoms of ruin and destruction. Dr. Pocock, W. Lowth. He was consigned to destruction from his enemies. Abp. Newcome.

2.-kiss the calves.] That is, worship the calves. Among the ancient idolaters, to kiss the idol was an act of the most solemn adoration. Thus we read of "all the knees which have not bowed unto Baal, and every mouth which hath not kissed him." Tully mentions a brasen statue at Agrigentum, in which the workmanship of the mouth was visibly worn by the frequent kisses of the worshippers. And in allusion to this rite, the holy Psalmist, calling upon the apostate faction to avert the wrath of the incarnate God, by full acknowledgment of His Divinity, bids them 'kiss the Son," that is, worship Him. Bp. Horsley.

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3. -as the chaff &c.] See notes at Ruth iii, 2: Ps. i. 4; 1 Kings xxii. 10.

4. Yet I am the Lord thy God &c.] In thy distress thou betookest thyself to other gods, expecting relief from them; but thou shalt find, that none will be able to save thee but Myself, whenever thou wilt sincerely turn to Me: compare chap. xii. 9; Isai. xliii. 11. This and the following verse are an introduction to the gracious promises that follow, ver. 9-14; and chap. xiv; and import, that God will never utterly forget the promises made to their fathers. See Rom, xi, 29. W. Lowth.

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6. — therefore have they forgotten me.] "Therefore," for that very reason. My kindness itself was the occasion of their ingratitude; for, in the pride of heart, which the miraculous supply of their wants for so long a time produced in them, they forgot their Benefactor. Bp. Horsley.

11. I gave thee a king in mine anger,] When the Israelites desired to have a king, they forgot that they had a king already; the Lord of all the earth condescending to be in a peculiar manner their immediate Sovereign. Their petition for a king was in contempt of that sovereignty of God; and this was the circumstance, by which they incurred God's displeasure in that petition. I would observe, that the seven verses of this chapter, from the fifth to the eleventh inclusively,

A promise of God's mercy.

8 I will meet them as a bear that is bereaved of her whelps, and will rend the caul of their heart, and there will I devour them like a lion: wild beast shall tear them.

the

9 O Israel, thou hast destroyed thyself; but in me † is thine help.

10 I will be thy king: where is any other that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes?

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Heb. the

beast of the field.

+ Heb. in thy help.

& 15. 23. &

11 I gave thee a king in mine b1 Sam. 8. 5. anger, and took him away in my 16. 1. wrath.

12 The iniquity of Ephraim is bound up; his sin is hid.

13 The sorrows of a travailing woman shall come upon him: he is an unwise son; for he should not stay long in the place of the breaking forth of children.

14 I will ransom them from † the power of the grave; I will redeem

Heb. a time.

Heb. the

hand.

form a section which regards the whole race of Israel in general. At the twelfth verse_the_prophecy turns again on Ephraim in particular. Bp. Horsley.

I gave thee a king in mine anger, and took him away in my wrath.] Or, "will take him away." I complied with your request in giving you a king, Saul, though I was justly displeased at it: see 1 Sam. viii. 7; x. 19. And of later times I have suffered you to set up new kings, after you had murdered their predecessors; see chap. viii. 4: and now I will take away your present king Hoshea, and at the same time put an end to your kingdom and nation. W. Lowth.

12. The iniquity of Ephraim is bound up; his sin is hid.] Usually such things as are bound up or tied together, and hid or laid up in some safe or secret place, are not neglected or forgotten, but laid aside in order that they may be forthcoming and produced, when occasion shall require. God therefore, in these terms expressing His dealing with Ephraim as to their sins, manifestly declares, that though His judgments do not immediately seize them, yet their iniquity is not forgotten by Him, but will in due time be brought to light and punished. The expressions may be illustrated by Deut. xxxii. 34, 35; Job xiv. 17. Dr. Pocock.

13. he is an unwise son; for he should not stay long &c.] The old translation renders it more plainly; "Else he would not stand still like a stillborn child." As a child, if it could be supposed to have understanding, would deliver itself out of the straits of the womb, and not tarry there to the manifest danger of itself and the mother; compare 2 Kings xix. 3: so if Ephraim or Israel had acted wisely, they would have prevented their approaching destruction by a speedy reformation. W. Lowth,

14. I will ransom them from the power of the grave; &c.] If we apply this to Ephraim or the Israelites, spoken of before, it may signify, Though they be in never so hopeless and desperate a condition, God will in due time deliver them out of it. See the like expressions, Ps. lvi. 13; lxxi. 20; lxxxvi. 13. W. Lowth.

But the words are rather to be understood as promising new and extraordinary benefits, obtained and

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them from death: O death, I will be about 725 thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.

c 1 Cor. 15. 55.

d Ezek. 19. 12.

+ Heb. vessels of desire. Fulfilled about 721.

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An exhortation to repentance.

and their women with child shall be
ripped up.

CHAP. XIV.

15 Though he be fruitful among 1 An exhortation to repentance. 4 A promise his brethren, dan east wind shall come,

the wind of the LORD shall come up
from the wilderness, and his spring
shall become dry, and his fountain
shall be dried up: he shall spoil the
treasure of all † pleasant vessels.

16 Samaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, conferred by our Saviour Jesus Christ, and not limited either to Jews or Israelites, but together with them reached forth to all sorts of men. Dr. Pocock.

the grave;] Or "hell," as the Hebrew word also signifies. "The grave" is the common receptacle of the bodies of the dead: and by "ransoming from the power of the grave" is meant, a freeing of the bodies of those who are ransomed in due time from the grave by a joyful resurrection. Dr. Pocock. But it should be rendered “hell," for the Hebrew word for the grave is different, and the two names are never confounded by the sacred writers. No two things indeed can be more distinct. By "hell" is meant in this passage, not the place where the damned are to suffer their torment, but the invisible place, where the departed souls of the deceased remain, till the appointed time shall come for the reunion of soul and body. This is the "hell" of the Old Testament; though, by an abuse of the word, the place of torment is the first notion it presents to the English reader. But the English word "hell" properly imports no more than the invisible or hidden place, from the Saxon word "helan," to cover over: (see the note from Parkhurst on Job xxvi. 5, 6.) In the New Testament, we find the word "hell" in our English Bibles in twenty-one passages in all. In nine of these it signifies a place of torment; namely, in these: Matt. v. 22, 29, 30; x. 28; xviii. 9; xxiii. 15, 33; Mark ix. 47; Luke xii. 5. In the other twelve, simply the region of departed spirits. And in the same sense it is to be taken in the Apostles' Creed, "He descended into hell" of this place we know little, except that to those, who die in the Lord, it is a place of comfort and rest; not a paradise of eternal sleep and senselessness, but a place of happy rest and tranquil hope. In the prophetick imagery it is often mentioned as a dark cave deep in the bowels of the earth. Sometimes it is personified, as in this passage. Bp. Horsley.

O death, I will be thy plagues; &c.] The Apostle's triumphant exclamation in the passage referred to in the margin is an indirect allusion to this text of Hosea. Bp. Horsley.

-repentance shall be hid from mine eyes.] That is, God will never repent of His determination of ransoming and redeeming them; He will certainly make it good. Dr. Pocock.

15. Though he be fruitful among his brethren, &c.] But now, as the case stands with Ephraim, though he be fruitful among his brethren, yet I will fetch the Assyrian upon him, &c. Bp. Hall. The word "Ephraim" denotes fruitfulness; see Gen. xli. 52. This tribe answered his name, being the most numerous and potent of all the ten tribes. W. Lowth.

The frequent and sudden transitions from threatening to promise, from indignation to pathetick persua.

of God's blessing.

LORD thy God; for thou hast
ISRAEL, return unto the about 725.

fallen by thine iniquity.

2 Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us | Or, give graciously: so will we render the calves of our lips.

good.

a Hebr. 13.

15.

3 Asshur shall not save us; we sion, and the contrary, produce much obscurity in the latter part of this Prophet; which however disappears, when breaks are made in the proper places. In the thirteenth verse, the peril of Ephraim's situation, arising from his own hardened thoughtlessness, is described in the most striking images. In the fourteenth, God the Saviour comforts him with the promise of the final deliverance and salvation. In this verse is introduced a new threatening, with which the chapter ends. Bp. Horsley. he shall spoil the treasure of all pleasant vessels.] "He;" either Jehovah, or the conqueror represented under the image of the wind. "All pleasant vessels;" every article of ornamental furniture, of costly materials and exquisite workmanship. Bp. Horsley.

If sin be not followed by repentance, and a thorough renunciation of all former lusts, habits, and customs, i will be visited with a destruction, like that of Samaria, which is here foretold, and about four years after was fulfilled. Our Saviour has made the application on another like occasion, and we ought all to lay it to heart, that "except we repent, we shall all likewise perish." Wogan.

Chap. XIV. Having denounced in the foregoing chapters heavy judgments against Israel for their idolatry and other sins, the Prophet now shows that the only way to prevent or escape the judgments of God is by repentance, which he earnestly exhorts them to take. Dr. Pocock.

Ver. 1. O Israel,] The whole family of Israel, in both its branches, is addressed. Bp. Horsley.

2. Take with you words,] That is, a set form of supplication. That set forms were in use among the Jews in the earliest ages, upon all solemn occasions, is evi dent from various passages of Holy Writ. Bp. Horsley, Dr. Pocock.

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— so will we render the calves of our lips.] The meaning is, We will, instead of offering sacrifices, render the confession of our lips. Dr. Pocock. Lips" are here put for praises and thanksgivings uttered by the lips. This kind of figure, which puts the cause or instrument for the effect, is very frequent with the sacred writers. Bp. Horsley.

3. Asshur shall not save us ; &c.] The first part of the people's repentance is described as consisting in a reliance solely upon God's protection, and not putting any trust in human strength: and then in renouncing all idolatrous worship. The Israelites had formerly made an alliance with the Assyrians; see chap. v. 13; viii. 9; xii. 1: and they are often upbraided by the Prophets for their courting foreign alliances, and part cularly strengthening themselves with horses from Egyp or Assyria. See Isai. xxx. 16; xxxvi. 8; 2 Chron. Xv 7. W. Lowth.

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CHAP. XIV.

horses neiabout 725. ther will we say any more to the our work of our hands, Ye are gods for in thee the fatherless findeth mercy.

4 I will heal their backsliding, I will love them freely: for mine anger is turned away from him.

5 I will be as the dew unto Israel: Or, blossom. he shall || grow as the lily, and † cast forth his roots as Lebanon.

+ Heb. strike.

+ Heb. shall

go.

6 His branches + shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.

7 They that dwell under his shadow

-for in thee the fatherless findeth mercy.] God is often said to take especial care of "the fatherless." He gives particular command "not to afflict any fatherless child," Exod. xxii. 22; He doth "execute the judgment of the fatherless," Deut. x. 18; He is therefore styled "the helper of the fatherless," Ps. x. 14; and "a Father" to them, Ps. lxviii. 5; and it is delivered as an expression of exceeding great anger towards the people, that "He will not have mercy on the fatherless," Isai. ix. 17. The Israelites therefore, being now in such a condition, as may be well signified by the fatherless,' are taught to take with appellation of " them in their address to God that name, of great efficacy in moving Him to mercy, and even, as it were, challenging it as a privilege. Dr. Pocock.

""

4. I will heal their backsliding, &c.] God's gracious answer to the professions of repentance; assuring them of His being reconciled to them, and, as a token of it, freeing them from their sins and the consequent punishment due to them; compare chap. xi. 7: and embracing them with a true love and affection, without any remembrance of their former provocations. W. Lowth. If all the Israelites had turned to the Lord their God at the preaching of the Gospel, and believed in His Christ, they would have found this promise made good to them all. As many of them, as were converted to Him, enjoyed the benefit of it, where or however they were dispersed; and doubtless shall still do so, as many as shall at any time come in to Him, wheresoever they Dr. Pocock.

remain.

5. I will be as the dew unto Israel: &c.] I will be comfortable and refreshing unto Israel, even as the dew is to the summer grass: so that he shall grow up in beauty as the lily, and in strength and height as the cedar in Lebanon. Bp. Hall. Most interpreters understand Lebanon to be here figuratively taken for the forests growing on it. Dr. Pocock.

—as the lily,] After the first rains in the autumn, the fields about Aleppo every where throw out the autumnal lily daffodil; and the few plants, which had stood the summer, now grow with fresh vigour. Dr. Russell.

of God's blessing.

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shall return; they shall revive as the
corn, and grow as the vine: the about 725.
scent thereof shall be as the wine
of Lebanon.

8 Ephraim shall say, What have I
to do any more with idols? I have
heard him, and observed him: I am
like a green fir tree. From me is thy
fruit found.

9 Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein.

|| Or, blossom.
|| Or,
memorial.

to

6. — his smell as Lebanon.] The mountain is cele brated by travellers for the fragrance of the greens, that clothe its sides. Maundrell found the great rupture, "which runs at least seven hours travel directly up the sea, and is on both sides exceeding steep and high, clothed with fragrant greens from the top to the bottom." Bp. Horsley.

7. They that dwell under his shadow shall return ;] Most interpreters translate the sentence thus: They shall return, and dwell under His shadow: that is, they shall return into their own country, and rest safely under the shadow or protection of the Almighty. Compare Ps. xci. 1; and see the note on chap. i. 11. W. of the happy and prosperous condition, which shall be Lowth. Or the words are more properly a description enjoyed by those who dwell under the shadow of the Church, the Israel of God. Dr. Pocock.

—— as the wine of Lebanon.] The Phenician wines in "The wine general were esteemed by the ancients, especially those of Tripolis, Tyre, and Berytus, places at the foot of Lebanon, or very near it: and the wines of that country Bp. Horsley. still preserve their character. Niebuhr says, of mount Lebanon, long since celebrated by the Prophet Hosea, is still excellent."

8. Ephraim shall say, What have I to do &c.] This verse contains the prophecy of a dialogue between God and Ephraim, or Israel His people, after their conversion. They begin with declaring their utter aversion to that He has "heard" them confessing their sins, and idolatry; see ver. 3. To which God graciously replies, expressing their abhorrence of them, (compare Jer. xxxi. 18,) and that He will "observe" them, that is, will guide them with the eye of His providence and mercy W. Lowth.

I am like a green fir tree.] I shall be to thee as yieldest, it shall be of My giving. Bp. Hall. a tall and shady fir tree; and, whatsoever fruit thou

9.- for the ways of the Lord are right,] That is, His commandments. The just shall walk safely by obeying them: the transgressors shall fall, by virtue of the same Grotius. commandments, in consequence of their transgressions.

VOL. II.

The following are the Chapters from Hosea appointed for Proper Lessons:

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Wednesday before Easter,...

ditto,

...

....Morning.

Evening.

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