As if wearied, God here bids his Prophet to rest; as though he said, “Since I prevail nothing with this people, they must be given up; cease from thy work.” God had set Hosea over the Israelites for this end, to lead them to repentance, if they could by any means be reformed: the duty of the Prophet, enjoined by God, was, to bring back miserable and straying men from their error, and to restore them again to the obedience of pure faith. He now saw that the Prophet’s labour was in vain, without any success. Hence he was, as I have said, wearied, and bids the Prophet to desist: Leave them, he says; that is, “There is no use for thee to weary thyself any more; I dismiss thee from thy labour, and will not have thee to take any more trouble; for they are wholly incurable.” For by saying that they had joined themselves to idols, he means, that they could not be drawn from that perverseness in which they had grown hardened; as though he said, “This is an alliance that cannot be broken.” And he alludes to the marriage which he had before mentioned: for the Israelites, we know, had been joined to God, for he had adopted them to be a holy people to himself; they afterwards adopted impious forms of worship. But yet there was a hope of recovery, until they became wholly attached to their idols, and clave so fast to them, that they could not be drawn away. This alliance the Prophet points out when he says, They are joined to idols

But he mentions the tribe of Ephraim, for the kings, (I mean, of Israel,) we know, sprang from that tribe; and at the same time he reproaches that tribe for having abused God’s blessing. We know that Ephraim was blessed by holy Jacob in preference to his elder brother; and yet there was no reason why Jacob put aside the first-born and preferred the younger, except that God in this case manifested his own good pleasure. The ingratitude of Ephraim was therefore less excusable, when he not only fell away from the pure worship of God, but polluted also the whole land; for it was Jeroboam who introduced ungodly superstitions; he therefore was the source of all the evil. This is the reason why the Prophet now expressly mentions Ephraim: though it is a form of speaking, commonly used by all the Prophets, to designate Israel, by taking a part for the whole, by the name of Ephraim.

But this passage is worthy of being noticed, that we may attend to God’s reproofs, and not remain torpid when he rouses us; for we ought ever to fear, lest he should suddenly reject us, when he is wearied with our perverseness, or when he conceives such a displeasure as not to deign to speak to us any more. It follows —