“When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died.”
Spoke. When Jeroboam proposed to erect the golden calves, people were seized with horror; yet they consented, and soon after Baal and other idols were worshipped. (Worthington) — Ephraim was one of the greatest tribes, and by its example the rest were drawn into idolatry. Achab principally introduced the worship of Baal, which caused God to decree the misery of his people, 3 Kings xvi. 31.
“And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves. they sin: Heb. they add to sin the men: or, the sacrificers of men”
Calves. A cutting reproach! Those who could stoop to adore a calf, might be so blind as to sacrifice men! Hebrew, “sacrifice, ye men who,” &c. Jeroboam issues this edict. (Calmet) — Septuagint, “immolate men; calves are wanting.” (Haydock)
“Therefore they shall be as the morning cloud, and as the early dew that passeth away, as the chaff that is driven with the whirlwind out of the floor, and as the smoke out of the chimney.”
Away. Chap. vi. 4. — Chimney, or hole, at the side or top of the room. (Calmet) — Hebrew arubba, (Haydock) means also “a locust,” as the Septuagint render it, though here it affords no sense.
“I did know thee in the wilderness, in the land of great drought. great: Heb. droughts”
Knew: treated thee with kindness, or tried thee. (Calmet)
“According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me.”
Pastures: the more they were indulged. (Haydock) (Deuteronomy xxxii. 15.)
“Therefore I will be unto them as a lion: as a leopard by the way will I observe them:”
Lioness. Septuagint, “panther.” I will pursue them even in their captivity.
“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: the wild beast shall tear them. wild: Heb. beast of the field”
Whelps; with the greatest fury, 2 Kings xvii. 8. — Inner. Hebrew, “what encloses the heart;” or, I will break their hard heart. (Calmet)
“O Israel, thou hast destroyed thyself; but in me is thine help. is: Heb. in thy help”
Own. Evils are brought on by the sins of men, which God does not cause. (Worthington) — Septuagint, “who will aid to prevent thy perdition, O Israel.” (Haydock) — God alone is the author of salvation. He also punishes, (Amos iii. 6.) but for man’s amendment in life. (Worthington)
“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? I will: rather, Where is thy king?”
Princes. It was on this pretext that a king was demanded, 1 Kings viii. 20. Will any now save you? (Menochius)
“I gave thee a king in mine anger, and took him away in my wrath.”
King; Saul, Jeroboam, or the Assyrian. — Away. Osee, (Calmet) so that you shall have no more kings of Israel. (Haydock) — Septuagint alone have, “I took (Calmet) or had him in,” &c. (St. Jerome)
“The iniquity of Ephraim is bound up; his sin is hid.”
Hidden. He thinks to escape. (Haydock) — But I keep it like pieces of silver, bound up in my treasury. (St. Jerome) (Calmet)
“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. long: Heb. a time”
Him. He shall be taken when he least expects it. His fruit shall come forth, Jeremias iv. 31. — Children. He shall have no share in the division of property, or shall not escape when the father shall bring his children to an account. The Chaldean, &c., insinuate, that the infant affords no help to come forth, as it would if it had sense. (Calmet)
“I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes. power: Heb. hand”
Death. This must be understood of eternal misery, from which the just are preserved. All must die, and many suffered a violent death from the Assyrians. (Worthington) — After denouncing the severest judgments, the prophet promises redress and a sort of resurrection, which was a figure of the real sufferings and rising of Jesus Christ. The apostle applies this text to him, but follows not the Hebrew or Septuagint, 1 Corinthians xv. 55. (Calmet) — Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting? Protestants read, O grave, (marginal note: hell) instead of the latter death. Hebrew ehi has been twice placed for aie, I will be instead of where? (Haydock) as the Greek, Arabic, and Syriac versions, as well as the context, evince. All the versions prove the same corruption to be [in] ver. 10. Kennicott, Aquila, and the 5. edition read where? Symmachus I will be: (St. Jerome) so that the change probably took place between the year of the Lord 130 and 200. Septuagint, “Where is thy cause gained, (in a lawsuit, or thy justice; dike.; Haydock) O death?” &c. — Eyes. I can find no consolation, (St. Jerome) because the people cause dissension by their perseverance in evil. Hebrew also, “repentance,” &c. I will utterly destroy Ephraim; or rather, “vengeance….because he shall flourish,” &c. If Ephraim would repent, this should not take place; but now, the Lord will bring Salmanasar, a burning wind, ver. 15. (Calmet)
“Though he be fruitful among his brethren, an 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. pleasant: Heb. vessels of desire”
Springs of death; or the sins which Christ, born of a virgin, shall destroy, and liberate the vessels of election from hell. (St. Jerome) (Haydock)