Verse 4. - Shall be ashamed. The falsity of their pretensions being now recognized, these prophets shall be ashamed to utter their oracles in public. When he hath prophesied; rather, when he prophesieth. A rough garment; a mantle of hair; Septuagint. δέῥῤιν τριχίνην: Vulgate, pallio saccino. Such was the mantle of Elijah (1 Kings 19:13, 19; 2 Kings 1:8; 2 Kings 2:13, 14) and of John the Baptist (Matthew 3:4), and it seems to have become the distinctive badge of the prophet, and was assumed by these pretenders in order to inspire confidence.

13:1-6 In the time mentioned at the close of the foregoing chapter, a fountain would be opened to the rulers and people of the Jews, in which to wash away their sins. Even the atoning blood of Christ, united with his sanctifying grace. It has hitherto been closed to the unbelieving nation of Israel; but when the Spirit of grace shall humble and soften their hearts, he will open it to them also. This fountain opened is the pierced side of Christ. We are all as an unclean thing. Behold a fountain opened for us to wash in, and streams flowing to us from that fountain. The blood of Christ, and God's pardoning mercy in that blood, made known in the new covenant, are a fountain always flowing, that never can be emptied. It is opened for all believers, who as the spiritual seed of Christ, are of the house of David, and, as living members of the church, are inhabitants of Jerusalem. Christ, by the power of his grace, takes away the dominion of sin, even of beloved sins. Those who are washed in the fountain opened, as they are justified, so they are sanctified. Souls are brought off from the world and the flesh, those two great idols, that they may cleave to God only. The thorough reformation which will take place on the conversion of Israel to Christ, is here foretold. False prophets shall be convinced of their sin and folly, and return to their proper employments. When convinced that we are gone out of the way of duty, we must show the truth of our repentance by returning to it again. It is well to acknowledge those to be friends, who by severe discipline are instrumental in bringing us to a sight of error; for faithful are the wounds of a friend, Pr 27:6. And it is always well for us to recollect the wounds of our Saviour. Often has he been wounded by professed friends, nay, even by his real disciples, when they act contrary to his word.And it shall come to pass in that day, that the prophets shall be ashamed, everyone of his vision, when he hath prophesied,.... He shall be ashamed of the doctrines he has delivered, they will appear to all men so ridiculous and absurd; as the doctrines of merit, and the works of supererogation; of transubstantiation and purgatory; of pardons, penance, &c:

neither shall they wear a rough garment to deceive; or, "a hairy garment" (q); such as the first and ancient inhabitants of the earth wore, who used the skins of beasts for covering, as Diodorus Siculus (r) observes: and Pausanias (s) says of the first natives of Locris, not knowing how to weave and make garments, used to cover their bodies, to preserve them from the cold, with the undressed skins of beasts, turning the hair outward, as more becoming: and such a hairy garment, or much like it, Elijah wore; hence he is called a hairy man, 2 Kings 1:8 and John the Baptist, who came in the power and spirit of that prophet, appeared in a like habit, clothed with camel's hair, Matthew 3:4 and in like manner good men, especially in times of distress and trouble, used to wander about in sheepskins and goatskins, Hebrews 11:37 which seem to be the same sort of raiment: and now, in imitation of such like good men, and true prophets of the Lord, particularly Elijah, the false prophets, as Jarchi and Kimchi observe, in order to deceive the people, and pass for true prophets, put on such rough and hairy garments, as if they were very humble and self denying men. Braunius (t) thinks the prophet may have respect to a custom among the idolatrous prophets, who used to clothe themselves with the skins of the sacrifices, and lie on them in their temples, in order to obtain dreams, and be able to foretell future things; of which See Gill on Amos 2:8 but it seems to have respect to the habits of the monks and friars, and of the different orders by which they are distinguished as religious persons, and gain respect and veneration among men; and under the guise of sanctity and devotion, and of an austere and mortified life, impose their lies and deceptions upon them; but now will lay their habits aside, as being ashamed of their profession and principles.

(q) "pallio pili", Montanus; "piloso", Pagninus; "chlamyde pilosa", Munster; "pallium ex pilis", Cocceius; "pallium pili", Burkius. (r) Bibliothec. l. 1. p. 21. (s) Phocica, sive. l. 10. p. 685. (t) De Vestitu Sacerdot. Heb. l. 1. c. 4. sect. 9. p. 97.