13 "When Ephraim saw his sickness, and Judah his wound, Then Ephraim went to Assyria, and sent to king Jareb: but he is not able to heal you, neither will he cure you of your wound.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Here the Lord complains that he had in vain chastised the Israelites by the usual means, for they thought that they had remedies ready for themselves, and turned their minds to vain hopes. This is usually done by most men; for when the Lord deals mildly with us, we perceive not his hand, but think that what evils happen to us come by chance. Then, as if we had nothing to do with God, we seek remedies, and turn our minds and thoughts to other quarters. This then is what God now reproves in the Jews and the Israelites: Ephraim, he says, saw his disease, and Judah his wound What then did he do? Ephraim went to Assyria, he says, and sent to king Jareb, that is, "They returned not to me, but thought that they had remedies in their own hand; and thus vain became the labour which I have taken to correct them." This is the meaning. He says that Ephraim had seen his disease, and Judah his wound: but it is not right so to take this, as if they well considered the causes of these; for the ungodly are blind to the causes of evils, and only attend to their present grief. They are like intemperate men, who, when disease seizes them, feel heat, feel pain in the head, and other symptoms, at the same time there is no concern for the disease, neither do they inquire how they procured these pains for themselves, that they might seek fit remedies. So Ephraim knew his disease, but at the same time overlooked the cause of his disease, and was only affected by his present pain. So also Judah knew his wound; but he understood not that he was struck and wounded by the hand of God; but was only affected with his pain, like brute beasts who feel the stroke and sigh, while they have, in the meantime, neither reason nor judgment to understand whence, or for what cause the evil has come to them. In a word, the Prophet here condemns this brutish stupidity in both people; for they did not so far profit under God's rod as to return to him, but, on the contrary, they sought other remedies; because stupor had taken such hold on their minds, that they did not consider that they were chastised by God, and that this was done for just reasons. As then no such thing came to their mind, but they only felt themselves ill and grieved as brutes do, they went to the Assyrian, and sent to king Jareb. The Prophet seems here to inveigh only against the ten tribes; but though he expressly speaks of the kingdom of Israel, there is no doubt but that he accused also the Jews in common with them. Why then does he name only Ephraim? [1] Even because the beginning of this evil commenced in the kingdom of Israel: for they were the first who went to the king of Assur, that they might, by his help, resist their neighbors, the Syrians: the Jews afterwards followed their example. Since then the Israelites afforded a precedent to the Jews to send for aids of this kind, the Prophet expressly confines his discourse to them. But there is no doubt, as I have already said, but that the accusation was common. We now perceive what the Prophet meant: Ephraim, he says, saw his disease, and Judah his wound; that is, "Though I have, like a moth and a worm, consumed the kingdom of Israel as well as the kingdom of Judah, and they have felt themselves to be, as it were, decaying, and though their disease ought to have led them to repentance, they have yet turned their thoughts elsewhere; they have even supposed that they could be made whole by seeking a remedy either from the Assyrians or some others: thus it happened that they hastened to Assyria, and sought help from king Jareb." We then see, in short, that the stupidity and hardness of the people are here reproved, because they were not turned by these evils to repentance. Some think Jareb to have been a city in Assyria; but there is no ground for this conjecture. Others suppose that Jareb was a neighboring king to the Assyrian, and was sent to when the Assyrian, from a friend and a confederate, became an enemy, and invaded the kingdom of Israel; but this conjecture also has no solid grounds. It may have been the proper name of a man, and I prefer so to take it. For it seemed not necessary for the Prophet to speak here of many auxiliaries; but after the manner of the Hebrews, he repeats the same thing twice. Some render it, "to revenge;" because they sent for that king, even the Assyrian, as a revenger. But this exposition also is forced. More simple appears to me what I have already said, that they sent for the Assyrian, that is, for king Jareb. Then it follows, Yet could he not heal you, nor will he cure you of your wound Here God declares that whatever the Israelites might seek would be in vain. "Ye think," he says, "that you can escape my hand by these remedies; but your folly will at length betray itself, for he will avail you nothing; that is, king Jareb will not heal you." In this clause the Prophet shows, that unless we immediately return to God, when he warns us by his scourges, it will be in vain for us to look here and there for remedies: for in this world many allurements come in our way; but when we hope for any relief, the Lord will at length show that we have been deluded. There is, then, but one remedy, -- to go directly to God; and this is what the Prophet means, and this is the application of the present doctrine. He had said before that Ephraim had felt his disease and Judah his wounds; that is, "I have led them thus far, that they have acknowledged themselves to be ill; but they have not gone on as they ought to have done, so as to return to me: on the contrary, they have turned aside to king Jareb and to other delusions." Then it follows, "But these remedies have turned ant rather for harm to you; they certainly have not profited you." A confirmation of this sentence follows --
1 - Horsley thought that there is a word left out before "sent," and supposed it to be "Judah," that the two parts of the verse might correspond, as Judah as well as Ephraim is mentioned in the former part of the verse. Had he well weighed the reason here given by Calvin, he would not have thought such an addition necessary. Conjectural emendations for the most part arise from the same cause, -- from not understanding the design and purpose of the sacred writer. -- Ed.
When Ephraim saw his sickness - Literally, "And Ephraim saw," i. e., perceived it. God proceeds to tell them, how they acted when they felt those lighter afflictions, the decline and wasting of their power. The "sickness" may further mean the gradual inward decay; the "wound," blows received from without.
And sent to king Jareb - Or, as in the English margin "a king who should plead, or, an avenging king." The "hostile king" is, probably, the same Assyrian Monarch, whom both Israel and Judah courted, who was the destruction of Israel and who weakened Judah. Ahaz king of Judah did send to Tiglath-Pileser king of Assyria to come and save him, when "the Lord brought Judah low; and Tiglath-Pileser king of Assyria came unto him and distressed him, but strengthened him not" 2-Chronicles 28:19-20. He who held his throne from God sent to a pagan king, "I am thy servant and thy son; come up and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me" 2-Kings 16:7-8. He emptied his own treasures, and pillaged the house of God, in order to buy the help of the Assyrian, and he taught him an evil lesson against himself, of his wealth and his weakness. God had said that, if they were faithful, "five shall chase an hundred, and an hundred put ten thousand to flight" Leviticus 26:8. He had pronounced him cursed, who trusted in man, and made flesh his arm, and whose heart departed from the Lord" Jeremiah 17:5. But Judah sought man's help, not only apart from God, but against God. God was bringing them down, and they, by man's aid, would lift themselves up. "The king" became an "avenger," for , "whoso, when God is angry, striveth to gain man as his helper, findeth him God's avenger, who leadeth into captivity God's deserters, as though he were sworn to avenge God."
When Ephraim saw his sickness - When both Israel and Judah felt their own weakness to resist their enemies, instead of calling upon and trusting in me, they sought sinful alliances, and trusted in their idols.
King Jareb - This name occurs nowhere in Scripture but here and in Hosea 10:6. The Vulgate and Targum render ירב yareb, an avenger, a person whom they thought able to save them from their enemies. It is well known that Menahem, king of Israel, sought alliance with Pul and Tiglath-pileser, kings of Assyria, and Ahaz, king of Judah. These were the protectors that Ephraim sought after. See 2 Kings 15 and 16. But far from healing them by making them tributary, the Assyrians made their wound more dangerous.
When Ephraim saw his sickness, and Judah [saw] his wound, then went Ephraim to (m) the Assyrian, and sent to king (n) Jareb: yet could he not heal you, nor cure you of your wound.
(m) Instead of seeking for remedy from God's hand.
(n) Who was king of the Assyrians.
When Ephraim saw his sickness, and Judah saw his wound,.... That their civil state were in a sickly condition, very languid, weak, feeble, and tottering, just upon the brink of ruin; see Isaiah 1:6;
then went Ephraim to the Assyrian, and sent to King Jareb; that is, the ten tribes, or the king of them, went and met the Assyrian king; and Judah the two tribes, or the king of them, sent ambassadors to King Jareb; which sense the order of the words, in connection with the preceding clause, seems to require: by the Assyrian and King Jareb we are to understand one and the same, as appears from the following words, "yet could he not heal &c.", whereas, if they were different, it would have been expressed, "yet could they not heal &c.", and the king of Assyria is meant, who: also is called King Jareb, or rather king of Jareb (n); see Hosea 10:6; for this does not seem to be the name of the king of Assyria himself; though it may be that Pul, or Tiglathpileser, or Shalmaneser, might have more names than one, whoever is meant; but rather it is the name of some place in Assyria, as Aben Ezra, Kimchi, and Ben Melech, from which the country may be here denominated; though the Targum takes it to be, not the proper name of a man or place, but an appellative, paraphrasing it,
"and sent to the king that shall come to avenge them;''
and so other interpreters (o) understand it, rendering it, either the king that should defend, as Tremellius; or the king the adversary, or litigator, as Cocceius, Hillerus (p), and Gussetius (q); a court adversary, that litigates a point, contends with one, and is an advocate for another; or, as Hiller elsewhere (r) renders it, the king that lies in wait: this was fulfilled with respect to Ephraim, when Menahem king of Israel, or the ten tribes, often meant by Ephraim, went and met Pul king of Assyria, and gave him a thousand talents to depart out of his land; perceiving his own weakness to withstand him, and in order to strengthen and confirm the kingdom in his hand, 2-Kings 15:19; or when Hoshea king of Israel gave presents to Shalmaneser king of Assyria, and became a servant to him, till he could get stronger, and shake off his yoke, 2-Kings 17:3; and with respect to Judah it had its accomplishment when Ahaz king of Judah sent messengers to Tiglathpileser king of Assyria to come and help him against the kings of Syria and Israel, finding he was not strong enough to oppose them himself, 2-Kings 16:7; now all this was highly provoking to the Lord, that when both Israel and Judah found themselves in a weak condition, and unable to resist their enemies, instead of seeking to him for help they applied to a foreign prince, and which proved unsuccessful to them:
yet could he not heal you, nor cure you of your wound; but, on the contrary, afflicted them, hurt and destroyed them; there being a "meiosis" in the words, which expresses less than is designed; for though, with respect to Ephraim or Israel, Pul king of Assyria desisted from doing any damage to Israel, yet a successor of his, TiglathPileser, came and took several places of Israel, and carried the inhabitants captive; and at last came Shalmaneser, and took Samaria, the metropolis of the land, and carried all the ten tribes captive, 2-Kings 15:29; and so, with respect to Judah, Tiglathpileser, whom Ahaz sent unto for help, not only did not help and strengthen him, but afflicted him, 2-Chronicles 28:20; thus when sensible sinners see their spiritual maladies, and feel the smart of their wounds, and make a wrong application for relief, to their tears, repentance, and humiliation, and to works of: righteousness, or to anything or person short of Christ the great Physician, they meet with no success, find no relief until better directed.
(n) "ad regem", Jarchi, Zanchius, Liveleus, Drusius; so Luther in Tarnovius. (o) "altorem", V. L. "qui eum vindicaret", Tigurine version; "propugnaturum", Junius & Tremellius; "qui litigaret", Piscator. (p) Onomast. Sacr. p. 219. (q) Ebr. Comment. p. 780. (r) Onomast. Sacr. p. 430.
wound--literally, "bandage"; hence a bandaged wound (Isaiah 1:6; Jeremiah 30:12). "Saw," that is, felt its weakened state politically, and the dangers that threatened it. It aggravates their perversity, that, though aware of their unsound and calamitous state, they did not inquire into the cause or seek a right remedy.
went . . . to the Assyrian--First, Menahem (2-Kings 15:19) applied to Pul; again, Hoshea to Shalmaneser (2-Kings 17:3).
sent to King Jareb--Understand Judah as the nominative to "sent." Thus, as "Ephraim saw his sickness" (the first clause) answers in the parallelism to "Ephraim went to the Assyrian" (the third clause), so "Judah saw his wound" (the second clause) answers to (Judah) "sent to King Jareb" (the fourth clause). Jareb ought rather to be translated, "their defender," literally, "avenger" [JEROME]. The Assyrian "king," ever ready, for his own aggrandizement, to mix himself up with the affairs of neighboring states, professed to undertake Israel's and Judah's cause; in Judges 6:32, Jerub, in Jerub-baal is so used, namely, "plead one's cause." Judah, under Ahaz, applied to Tiglath-pileser for aid against Syria and Israel (2-Kings 16:7-8; 2-Chronicles 28:16-21); the Assyrian "distressed him, but strengthened him not," fulfiling the prophecy here, "he could not heal your, nor cure you of your wound.
The two kingdoms could not defend themselves against this chastisement by the help of any earthly power. Hosea 5:13. "And Ephraim saw his sickness, and Judah his abscess; and Ephraim went to Asshur, and sent to king Jareb (striver): but he cannot cure you, nor drive the abscess away from you." By the imperfects, with Vav rel., ויּלך, ויּרא, the attempts of Ephraim and Judah to save themselves from destruction are represented as the consequence of the coming of God to punish, referred to in Hosea 5:12. Inasmuch as this is to be seen, so far as the historical fulfilment is concerned, not in the present, but in the past and future, the attempts to obtain a cure for the injuries also belong to the present (? past) and future. Mâzōr does not mean a bandage or the cure of injuries (Ges., Dietr.), but is derived from זוּר, to squeeze out (see Del. on Isaiah 1:6), and signifies literally that which is pressed out, i.e., a festering wound, an abscess. It has this meaning not only here, but also in Jeremiah 30:13, from which the meaning bandage has been derived. On the figure employed, viz., the disease of the body politic, see Delitzsch on Isaiah 1:5-6. That this disease is not to be sought for specially in anarchy and civil war (Hitzig), is evident from the simple fact, that Judah, which was saved from these evils, is described as being just as sick as Ephraim. The real disease of the two kingdoms was apostasy from the Lord, or idolatry with its train of moral corruption, injustice, crimes, and vices of every kind, which destroyed the vital energy and vital marrow of the two kingdoms, and generated civil war and anarchy in the kingdom of Israel. Ephraim sought for help from the Assyrians, viz., from king Jareb, but without obtaining it. The name Jareb, i.e., warrior, which occurs here and at Hosea 10:6, is an epithet formed by the prophet himself, and applied to the king of Assyria, not of Egypt, as Theodoret supposes. The omission of the article from מלך may be explained from the fact that Jârēbh is, strictly speaking, an appellative, as in למוּאל מלך in Proverbs 31:1. We must not supply Yehūdâh as the subject to vayyishlach. The omission of any reference to Judah in the second half of the verse, may be accounted for from the fact that the prophecy had primarily and principally to do with Ephraim, and that Judah was only cursorily mentioned. The ἅπ. λεγ. יגהה from גּהה, in Syriac to by shy, to flee, is used with min in the tropical sense of removing or driving away.
His sickness - Weakness, like a consumption, threatening death. Then went - Made application. The Assyrian - Particularly to Israel or Pul.
*More commentary available at chapter level.