(15, 16) Fruitful.--Observe the play on Ephraim's name.

Wind of the Lord stands in apposition to east wind. Render a wind of the Lord rising from the wilderness. The armies of Assyria are referred to.

Become desolate.--Or rather, suffer punishment. Thus rolls the thunder of Divine judgment in one last tremendous crash of doom, beyond which scarce anything worse can be thought or said. It is not until the awful silence is reached, after the blast of denunciation, that the prophet hopes that his appeal may not be in vain. In the last chapter, uttered in gentlest mood, he shows a bow of promise painted on the darkness of the storm-cloud.

Verse 15. - Though he be fruitful among his brethren. It should rather be, for he bear fruit among brethren. כִּי, in this verse, is neither a particle of time, "when," nor a conditional particle, "if," but "for," adducing "a reason to prove that the promised grace of redemption would certainly stand firm." Ki is distinguished from אִם by being "only used in cases where a circumstance is assumed to be real For one that is merely supposed to be pebble, אִם is required," as may be inferred from the interchange of the two words in Numbers 5:19 and 20. The name Ephraim, signifying "double-fruitfulness," shall be verified, confirming the promised redemption from death, and, by the pledge of blessing, which the name implies affording a guarantee that the coming storm would not quite overwhelm them. The play on the name Ephraim fixes the meaning of יַפְרִיא, the aleph taking the place of he. The Septuagint διαστελεῖ, equivalent to "shall cause a division," and Jerome's divider, suppose יַפְרִיד or יַפְלִיא. But though fruitful among the other tribes, yet the abuse of that fruitfulness invited the instrument of destruction. There is an allusion to the patriarchal blessing, "Joseph is a fruitful bough by a well;" the source of his fruitfulness was that well or fountain; while the drying up of it would be the certain cause of barrenness. An east wind shall come, the wind of the Lord shall come up from the wilderness. Thus, while Ephraim presents the pleasing picture of a fair and fruitful tree, the element of destruction is already on the way. A wind, the east wind, with its rude vehemence, blighting heat, and desolating effect, was coming. It was a wind, not coming by chance, but commissioned by Jehovah as a minister of vengeance to execute his wrath. It was, moreover, a wind issuing forth from its home in the desert, and fraught with fiery heat from the scorching sands of the Arabian desert. And his spring shall become dry, and his fountain shall be dried up. This flourishing tree, planted by the living spring, to which it owed its vigor and verdure, was doomed soon to wither in consequence of the drying up of the waters, that nourished it, by the east wind. He shall spoil the treasure of all pleasant vessels. Here the figure merges in the fact. The Assyrian conqueror was the blustering east wind, that swept like a whirlwind with his armies from the east. He not only ravaged the country, but rifled the treasures of the capital The keli chemdah included all the valuables and treasures of Samaria referred to in the following verse. Kimchi explains the verse as follows: "For Ephraim was fruitful among brethren as long as he did not make calves. He became increasingly great and fruitful among his brethren, as Jacob said of him.... And now that he has sinned, an east wind of the Lord shall come; and it is the King of Assyria that is meant. And he compares him to the east wind, because it is a wind from the east, for the land of Assyria lies to the east of the land of Israel; and further he says, 'east wind,' because it is a violent wind. And he says, 'wind of Jehovah,' to magnify the wind and emphasize it; and he says also, 'spirit of Jehovah,' because Jehovah the blessed stirred up his spirit (i.e. spirit of the King of Assyria) to come against Israel, 'goeth up from the wilderness;' wind is always in the wilderness. Or the explanation is, because the wilderness is between the land of Israel and the land of Assyria; and before this wind, which is the King of Assyria, is dried up the fountain of Ephraim, which was at first like a tree flourishing by the waters." And now before this wind shall its spring become dry and its fountain dried up. The verb יֵבושׁ, as from בּושׁ, is an irregular formation for הובִישׁ, as on the contrary we find the Hiph. הובִישׁ, as if from יָבֵשׁ.

13:9-16 Israel had destroyed himself by his rebellion; but he could not save himself, his help was from the Lord only. This may well be applied to the case of spiritual redemption, from that lost state into which all have fallen by wilful sins. God often gives in displeasure what we sinfully desire. It is the happiness of the saints, that, whether God gives or takes away, all is in love. But it is the misery of the wicked, that, whether God gives or takes away, it is all in wrath, nothing is comfortable. Except sinners repent and believe the gospel, anguish will soon come upon them. The prophecy of the ruin of Israel as a nation, also showed there would be a merciful and powerful interposition of God, to save a remnant of them. Yet this was but a shadow of the ransom of the true Israel, by the death, burial, and resurrection of Christ. He will destroy death and the grave. The Lord would not repent of his purpose and promise. Yet, in the mean time, Israel would be desolated for her sins. Without fruitfulness in good works, springing from the Holy Spirit, all other fruitfulness will be found as empty as the uncertain riches of the world. The wrath of God will wither its branches, its sprigs shall be dried up, it shall come to nothing. Woes, more terrible than any from the most cruel warfare, shall fall on those who rebel against God. From such miseries, and from sin, the cause of them, may the Lord deliver us.Though he be fruitful among his brethren,.... This is not spoken of Christ, as some think, who take the words to be a continuation of the prophecy concerning the Redeemer, who should increase his brethren, and bring many to him; and be as noxious to hell and death as the east wind is to persons and things, and dry up the fountains and springs of hell and death; the sins of men he should abolish, and be victorious over all his enemies, and divide their spoils: but they are rather the words of Christ himself concerning Ephraim, in connection with Hosea 13:13; expressing his character and state, and explaining the sorrows and calamities that should come upon him for his folly, in not staying the time of the breaking forth children; and to be understood either of his spiritual fruitfulness in the last days; when Israel shall return to the Lord by repentance, and believe in the true Messiah, and bring forth the fruit of good works, as an evidence of it, along with their brethren, those of the tribes of Judah and Benjamin, and so all Israel should be saved; which yet should not hinder the distresses and destruction that should come upon the ten tribes by the Assyrians, afterwards declared: or rather of his political fruitfulness, in allusion to his name; increasing in numbers, abounding in power and authority, in wealth and riches; either before the sin of the calves, as Kimchi, before he fell into idolatry; or afterwards, particularly in the times of Jeroboam the second, who enlarged the border of Israel; and in later times, when the kings of Israel entered into alliance with the Assyrians, and enjoyed peace and prosperity, and thought themselves secure of the continuance of it. Some render it, "because he is fierce" (s); or "like a wild ass's colt"; not only foolish and unwise, but fierce and unruly among his brethren, and would not stay the time of the breaking forth of children: therefore

an east wind shall come: which is very vehement, cold, blasting, and exceeding noxious and pernicious to fruit; meaning Shalmaneser king of Assyria, who came from the east; his kingdom, the land of Assyria, lying, as Kimchi observes, eastward to the land of Israel. So the Targum,

"now will I bring against him a king strong as a burning wind;''

so the king of Babylon and his army are compared to a strong and violent wind, Jeremiah 4:11;

the wind of the Lord shall come up from the wilderness; the same is called the "wind of the Lord", partly to denote the strength and vehemency of it, as mountains of the Lord, and cedars of the Lord, signify great and mighty ones; and partly to show that this enemy would come at the call of the Lord, by his direction and appointment. So the Targum,

"by the word of the Lord, through the way of the wilderness shall he come up;''

this circumstance, "from the wilderness", is mentioned, not only because winds from thence usually blow more strongly and violently, but because the way from Assyria to the land of Israel lay through a wilderness;

and his spring shall become dry, and his fountain shall be dried up; his land wasted and destroyed; his fields, vineyards, and oliveyards, trodden down and ruined, which yielded a large increase; trade and commerce stopped, and so all the springs and fountains of wealth and riches dried up; as well as their wives and children destroyed, as often mentioned, which were the source and spring of their continuance as a people in ages to come;

he shall spoil the treasure of all pleasant vessels; not Christ, nor Ephraim, but the Assyrian; who, entering into their cities, would plunder them of all their "vessels of desire" (t), or desirable ones; their vessels of gold and silver; all their rich household goods and furniture of value; all their wealth and riches treasured up by them, their gold, silver, precious stones, rich garments, &c. So the Targum,

"he shall destroy the house of his treasures, and shall lay waste the city of his kingdom; he shall spoil the treasuries, all vessels of desire.''

(s) "ille fero modo aget", Cocceius; "ferox eat, notat ferum, vel ferocem esse sicut onagrum", Schmidt, Burkius. So R. Jonah in Ben Melech. (t) "omnium vasorum desiderii", Montanus; "omnis vasis desiderii", Schmidt.