13. When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound.
13. Et vidit Ephraim dolorem suum (morbum suum potius,) et Jehudah vulnus suum: profectus wst Ephraim ad Assur, et misit ad regem Jareb: ipse tamen non potuit mederi vobis, et non sanabit a vobis vulnus (dicunt Hebraei, sanare ab aliquo vulnus pro auferre vulnus: potius Latine dicendum est, non sanabit vos a plaga.)
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:
He says that
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:
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,
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.
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