God, that he might show how corrupt was the state of all the people of Israel, compares himself here to a physician, who, while he wishes to try remedies, acknowledges that there are hid more grievous diseases; which is often the case.

The Prophet shows here that the Israelites had advanced to the highest summit of all wickedness; for they thought that no account was ever to be given by them to God.

The Prophet now arraigns all the citizens of Samaria, and in their persons the whole people, because they rendered obedience to the king by flattery, and to the princes in wicked things, respecting which their own conscience convicted them.

The Prophet pursues the same subject in this verse: he says that they were all adulterers. This similitude has already been often explained. He speaks not here of common fornication, but calls them adulterers, because they had violated their faith pledged to God, because they gave themselves up to…

The Prophet here reproves especially the king and his courtiers. He had spoken of the whole people, and showed that the filth of evils was every where diffused: but he now relates how strangely the king and his courtiers ruled.

Here the Prophet says, that the Israelites did secretly, and by hidden means, prepare their hearts for deeds of evil; and he takes up nearly the same similitude as he did a little while before, though for a different purpose; for he says that they had prepared their hearts secretly, as the baker…

The Prophet repeats what he had said before, that the Israelites were carried away by a mad zeal into their own superstitions and wicked practices, and could not be allayed or quieted by any remedies; and he shows at the same time that this malady or intemperance raged in the whole people, lest the…

God now complains, that Ephraim, whom he had chosen to be a peculiar possession to himself, differed nothing from other nations. The children of Abraham, we know, had been adopted by God for this end, that they might not be like the heathens: for the calling of God brings holiness with it.

The Prophet follows the same subject, that is, that Israel had not repented, though the Lord had in various ways invited them to repentance; yea, and constrained them by his scourges.

The Prophet now confirms his previous doctrine, and speaks generally, that the pride of Israel shall bear testimony to him to his face, or shall humble him to his face.

The Prophet here first blames Israel for foolish credulity, and compares them to a dove; for they had invited the Egyptians and sent to Assyria for help. Simplicity is indeed a commendable virtue, when joined to prudence.

But a denunciation of punishment afterwards follows, Wheresoever, he says, they shall go, I will expand over them my net, and will draw them down as the birds of heaven God shows that though the Israelites might turn about here and there, yet their end would be unhappy; for he would have his…

Here the Prophet takes away from the Israelites the hope of pardon, and declares that it was all over with them, for God had now resolved to destroy them.

The Prophet here again reproves the Israelites for having not repented, after having been so often admonished; for, as it was said yesterday, all the chastisements which God by his own hand inflicts on us, have this as the object – to heal us of our vices.

God again reproaches the Israelites for having in a base manner abused his goodness and forbearance. Some consider the verb יסר, isar, as meaning, “to chastise,” because God had disciplined the Israelites; and, as I have said yesterday, it is often taken in this sense.

The Prophet again assails the perverse wickedness of Israel, and also their fraud and perfidiousness. Hence he says that they feigned some sort of repentance, but it was nothing else than false; for they returned not to God. They return, he says, but not to God.