20 Is Ephraim my dear son? is he a darling child? for as often as I speak against him, I do earnestly remember him still: therefore my heart yearns for him; I will surely have mercy on him, says Yahweh.
*Minor differences ignored. Grouped by changes, with first version listed as example.
God here complains of the Israelites, because he had produced so little an effect on them by his great goodness: for the adoption with which he had favored them was an immense benefit;but by their ingratitude they had in a manner annihilated that favor. God then here asks, what sort of people the Israelites had been. But a question makes a thing stronger; for he who asks a question shews that he speaks not of a thing uncertain, but the knowledge of which is so conspicuous that it cannot be denied. It is then the same as though he had said, that Ephraim was unworthy of any honor or esteem, and that he was no object of delight. We now then perceive what God means in the beginning of the verse, even that the people were unworthy of any mercy, because they had abolished, as far as they could, the favor of adoption: for by the word son, he refers to that special favor, the covenant which he had made with the seed of Abraham. In the first place, he calls him a son, vn, ben, and then a child, yld, ilad, which refers to his birth: but by these two names, God here intimates that they were to him a peculiar people, as he everywhere calls those his sons who were the descendants of Abraham; for circumcision was to them a symbol and pledge of the covenant; and so the time is a circumstance that ought to be noticed, because God does not shew here what the Israelites were before he had chosen them to be his people. But as I have already said, he charges them with ingratitude, since the time they had been adopted by him as his children. He then calls them sons, or children, by way of concession, and with regard to their adoption, as Jerusalem was called the holy city, because it was God's habitation. There is then a concession as to the name given to them. But he afterwards adds, that this son was not precious, that is, worthy of any honor, and that he was not an object of delight; as though he had said, that he was of a perverse and wicked disposition, so that he could not take any delight in him, as by another simile he complains in Jeremiah 2:21, as we have seen, that the Jews were become bitter to him, "My vine have I planted thee; why then art thou turned to me into bitterness?" So also now he says, that the Israelites were indeed his sons, but that they were evil-disposed sons, disobedient sons, sons who only vexed their father, who wounded his feelings, who filled him with sorrow. He then adds, For from the time I spake in him, so it is literally. It is commonly agreed that these words are to be read with those which follow. "For from what time I spake;" and thus the relative 'sr, asher, is to be understood; but literally it is, "For from the time I spake in him," vv, bu, or, as some render it, "concerning him;" but it may suitably be rendered "with him." Then they read, in connection with this, Remembering I will yet remember him This passage, on account of its brevity, is obscure, and therefore ambiguous; but the common opinion is this, -- that though Ephraim was not a child of delight, yet God would be merciful towards him; and thus they take ky ki, in an adversative sense, "notwithstanding," or yet: "Is Ephraim a precious son? Is he a child of delight? yet remembering I will still remember him;" as though he had said, that he would not be prevented by the people's wickedness, for he would still pity him according to his infinite goodness, or that his goodness would surpass their wickedness. This sense is plausible; yet it may be doubted whether this be the meaning. Some read the words, "From the time I spake concerning him," that is, while I now speak of him: but I know not whether this explanation can stand. I am therefore inclined to the opinion of those who refer this to threatenings, even that from the time God had spoken against Israel, he was yet ready to be reconciled to them, according to what is said by the Prophet Habakkuk, "In wrath wilt thou remember mercy." (Habakkuk 3:2) But this ought to be rather understood of the covenant, as though God had said, "From the time I spake with him, I will remember him;" that is, that he might shew the reason why he dealt so mercifully with the people. For as their wickedness and corruption were so great, a doubt might arise, "Can God still patiently endure them?" Here then our attention is called back to the fountain of gratuitous mercy, even that God would forgive his people, because he had once chosen them. But still when I narrowly weigh everything, I think the meaning of the Prophet to be different. I therefore separate the two clauses, "From the time I spake with him," and, "Remembering I will yet remember him;" for the sentence is harsh, when we say, "From the time I spake with him," and then add, "I will yet remember him." But the exposition, the most suitable in my opinion, is this, "From the time I spake with him," (for v means with) that is, I desisted not continually to exhort him to repentance, and yet I effected nothing; notwithstanding I will still remember him; that is, "Though I have found this people very perverse, and though they have long given many proofs of their obstinacy, for I have spoken to them for a long time, nevertheless I will still remember them." For the people deserved eternal ruin who had been so often warned; but God declares that he would still be propitious to them, though he had spoken to them for a time, that is, a long time; for he had not ceased for a long space of time to exhort that people by his Prophets, but with no success. So then I read the words, "From the time I spake with him," separately from what follows, and connect them with the former clauses, "Is he a precious son? Is he a child of delight?" For he complains that they had been rebellious and untameable, not only from the time he had only once addressed them and sought to do them good, but for several ages. He therefore declares that the people themselves had no hope, because they had been intractable for a long time. He yet adds, though it was so, Remembering I will still remember him [1] And he enhances the benefit of this reconciliation, and says, Therefore sounded have my bowels for him, [2] pitying I will pity him Here God ascribes to himself human feelings; for the bowels are moved and make a noise under immoderate grief; and we sigh and groan deeply, when we are pressed down by great sorrow. So also when God expresses the feelings of a tender father, he says that his bowels made a noise, because he wished to receive his people again into favor. This, indeed, does not properly belong to God; but as he could not otherwise express the greatness of his love towards us, he thus speaks in condescension to our capacities. It follows --
1 - This verse has been variously explained. The two questions are taken by Calvin and by others as strong negatives: but this is not always the ease; both h and 'm are often taken as strong affirmatives. See Jeremiah 3:6; 1 Samuel 2:27; Ezekiel 20:30; Amos 6:2. This sense is what the context requires; for this verse is an answer to penitent Ephraim. Neither the Sept., nor the Vulg., nor the Syr., nor the Targ. retain the interrogatory form: but they retain the meaning, if the questions be taken affirmatively, not otherwise. The next words I render thus, -- For since my words are in him, Remembering I will still remember him. This is according to the Sept., and the general drift of the Targ. The Syr. gives another meaning, -- For at the time when I speak against him, Remembering I still remember him. There are no other versions which come so near to the original. -- Ed.
2 - The word for "sounded," means to tumultuate, to be agitated, to be greatly moved or disturbed. It is rendered by the Vulg., "are troubled -- conturbata;" by the Syr. and Targ., "are moved." It may be rendered "trouble" here. See Isaiah 16:1 l, where the action of the bowels is compared to the harp, not surely to its sound, but to the vibration of its cords. See also Isaiah 63:15, and Cant. v. 4. -- Ed.
Moved to compassion by Ephraim's lamentation, Yahweh shows Himself as tender and ready to forgive as parents are their spoiled (rather, darling) child.
For him - Or, "that so often as I speak concerning him," i. e., his punishment.
My bowels are troubled - The metaphor expresses the most tender internal emotion.
Is Ephraim my dear son? - It is impossible to conceive any thing more tenderly affectionate than this. Let us consider the whole account. The ten tribes, called here Ephraim, for the reason before alleged, are represented as acknowledging their sins. I have heard Ephraim bemoaning himself; and in his lamentation he says,
1. Thou hast chastised me.
2. Though he at first rebelled against the chastisement, yet at last he submitted and acknowledged his offenses.
3. He turned from all his offenses; he was converted.
4. After his conversion, (שובי shubi), he repented; after conviction came contrition, as before stated.
5. Being in a state of godly sorrow, he was instructed, הודעי hivvadei, he got a thorough knowledge of the desperate wickedness of his heart and life.
6. Having received this instruction, he was filled with excessive grief; which is signified here by smiting on his thigh. See above.
7. He finds that from his youth up he had been sinning against God; and although his youthful sins had long passed from his memory, yet the light of God brought them back, and he was ashamed and confounded at the sight of them.
8. In this state of confusion and distress God sees him; and, commiserating his state, thus speaks: -
1. Is Ephraim my dear son? Bad as he is in his own sight, and in the sight of my justice, he is now a penitent, and to me is precious.
2. However loathsome and disfigured he may be with sin and sorrow, he is to me a pleasant child - a child of delights; one in whose conversion I delight, and my angels rejoice.
3. I did speak against him: כי מדי דברי בו ki middey dabberi bo, for "from the abundance of my speaking in him;" accusing, threatening, promising, exhorting, encouraging; "I do still earnestly remember him." God has taken much pains with him, and is unwilling to give him up; but now that he repents, he has not received the grace of God utterly in vain.
4. God feels a yearning desire towards him; המו מעי לו hamu meai lo, "my bowels are agitated for him." I feel nothing towards him but pity and love. When a sinner turns to God, God ceases to be angry with him.
5. God expresses his determination to save him; ארחמנו רחם rachem arachamennu, "I will be affectionately merciful to him, with tender mercy, saith the Lord." He shall find that I treat him as a father does a returning prodigal son. So every penitent is sure to find mercy at the hand of God.
[Is] Ephraim (a) my dear son? [is he] a pleasant child? for since I spoke against him, I do earnestly (b) remember him still: therefore my heart is troubled for him; I will surely have mercy upon him, saith the LORD.
(a) As though he would say no for by his iniquity he did what lay in him to cast me off.
Is Ephraim my dear son?.... Questions put in this form, in the Hebrew language, usually more vehemently deny; and then the sense must be, Ephraim is not my dear son: and agreeably to this all the following clauses must be interpreted; which seems quite contrary to the scope and design of the context: wherefore it seems better to render the words thus, "Is not Ephraim my dear son?" (w) yes, he is; and so is everyone that stands in the relation of children to the Lord, they are all of them his dear children, Ephesians 5:1; his beloved ones, loved by him with an everlasting love; they are "precious" to him, as the word used signifies; they are dear to him as the apple of his eye; they are highly esteemed of by him; they are his jewels and peculiar treasure: how precious they are to him appears by his parting with his own most precious Son for their sakes; by sympathizing with them under all their afflictions; by providing so largely and liberally for them; by feeding them with the most delicious food; by clothing them with the robe of righteousness, and garments of salvation; by protecting them with a guard of angels, and preparing an incorruptible inheritance for them;
is he a pleasant child? or, "is he not a child of delights" (x)? verily he is: and so are all the children of God by adopting grace; they are pleasant to him for delights; they are little images of himself, in whom he is well pleased; they are lovely and comely in his sight, through the perfect comeliness of Christ, that is put upon them; their speech is comely and pleasant to him; their prayer is his delight; and especially he loves to hear them cry "Abba", Father, though they do but lisp it out; just as parents take pleasure in their children, which are images of themselves, and comely in their view; particularly when they begin to talk, and can just lisp out their names. Moreover, as the little actions of children, though there may be a great deal of childishness in them, are pleasing to their parents, so are the acts of grace and duty well pleasing to God; those of faith, hope, fear, and love, and the several duties of religion, though but imperfectly performed: and their nearness to him, and communion with him, which he indulges them with, show his delight in them; he kisses them with the kisses of his mouth; he dandles them on his knee, and comforts them, as one whom his mother comforts; he carries them in his bosom; he takes them by the hand, and teaches them to go, and lays meat before them;
for since I spake against him; in his word, and by his providences; by way of complaint, as a peevish, perverse, backsliding, and rebellious child; by way of threatening with the rod, in case of impenitence and obstinacy; by way of rebuke, though in love, for many misdemeanors and offences; and in a providential, though not in a judicial way: God has nothing against his children in a judicial way, all their sins being stoned for by Christ; but in a providential way he has many things against them for their correction and chastisement; at least which seem to be against them, though they all work together for their good. However, as he here says,
I do earnestly remember him still; or, "in remembering I will" or "do remember him still" (y); constantly as well as earnestly; God never forgets his children, though they and others may think he does; see Isaiah 49:14; he forgets their sins, but not their persons; he is ever mindful of his covenant with them, and remembers his promises to them; he remembers both his love to them, and their love to him; yea, he remembers their thoughts of him, their words concerning him, and their works done in his name, and to his glory; his dear children are had in everlasting remembrance, and are never forgotten by him;
therefore my bowels are troubled for him; sound for him, or yearn toward him; so that he did not do what he threatened, or was seemingly about to do. The phrase is expressive of great relentings, strong and melting pity in his heart, towards his his dear and delightful children; see Hosea 11:8;
I will surely have mercy on him, saith the Lord; or show mercy to him; as the Lord does to his children, by receiving them graciously upon, their return; by manifesting and applying pardoning grace; by bestowing fresh mercies and favours on them; and by bringing them safe to eternal glory and happiness.
(w) "nonne filius pretiosus mihi?" Pagninus, Montanus. (x) "nonne natus delicarum?" Montanus; "unum natus delicarum?" Schmidt. (y) "recordando recordabor ejus iterum", Schmidt; so Pagninus, Montanus, Calvin; "recordor", Junius & Tremellius, Piscator.
Is Ephraim my dear son? &c.--The question implies that a negative answer was to be expected. Who would have thought that one so undutiful to His heavenly Father as Ephraim had been should still be regarded by God as a "pleasant child?" Certainly he was not so in respect to his sin. But by virtue of God's "everlasting love" (Jeremiah 31:3) on Ephraim's being "turned" to God, he was immediately welcomed as God's "dear son." This verse sets forth God's readiness to welcome the penitent (Jeremiah 31:18-19), anticipating his return with prevenient grace and love. Compare Luke 15:20 : "When he was yet a great way off, his father saw him and had compassion," &c.
spake against--threatened him for his idolatry.
remember--with favor and concern, as in Genesis 8:1; Genesis 30:22.
bowels . . . troubled for him-- (Deuteronomy 32:36; Isaiah 63:15; Hosea 11:8) --namely, with the yearnings of compassionate love. The "bowels" include the region of the heart, the seat of the affections.
For since - From the time I spake against him by my threatenings, I remember him with the affection and compassion of a father.
*More commentary available at chapter level.