(13) Yet the Lord testified against Israel.--Rather, And Jehovah adjured Israel . . . The verb means here, gave solemn warning, or charge. In 2 Kings 17:15 it is repeated, with a cognate noun as object: "His testimonies which he testified against them;" or, his charges (i.e., precepts) which he had given them.
By all the prophets, and by all the seers.--The Hebrew text is, by the hand of all his prophets--namely, every seer. One or two MSS. and the Targum have prophet, instead of his prophets. The Syriac has "by the hand of all his servants the prophets, and all the seers." The Vulg. and Arabic also have both nouns plural. Seers were such persons as, without belonging to the prophetic order, came forward in times of emergency upon a sudden Divine impulse. Thenius thinks Israel and Judah are mentioned together because the reference is to the time before the partition of the kingdom; more probably, because both apostatised, and prophets were sent to both.
And which I sent--i.e., the law which I sent. But--as according to later Jewish ideas, the prophets did not bring the Law, but only interpreted it--it seems better to understand with the Vulg. ("et sicut misi") "and according to all that I sent to you (i.e., enjoined upon you) by my servants the prophets."
Verse 13. - Yet the Lord testified - rather, and the Lord testified - against Israel, and against Judah, by all the prophets, and by all the seers. A "seer" is, properly, one who sees visions; a "prophet," one inspired to pour forth utterances. But the words were used as synonyms (see 1 Samuel 9:9). Ever since the revolt of Jeroboam, there had been a succession of prophets in both countries whose office it had been to rebuke sin and to enforce the precepts of the Law. In Judah there had been Shemaiah, contemporary with Rehoboam (2 Chronicles 11:2; 2 Chronicles 12:5); Iddo, contemporary with Abijah (2 Chronicles 13:22); Azariah, with Asa (2 Chronicles 15:1); Hanani, with the same (2 Chronicles 16:7); Jehu, the son of Hanani, with Jehoshaphat (2 Chronicles 19:2); Jahaziel, the son of Zechariah, with the same (2 Chronicles 20:14); Eliezer, the son of Dodavah, also contemporary with the same (2 Chronicles 20:37); Zechariah, the son of Jehoiada, contemporary with Joash (2 Chronicles 24:20); another Zechariah, contemporary with Uzziah (2 Chronicles 26:5); Joel, Micah, and Isaiah, besides several whose names are unknown. In Israel, the succession had included Ahijah the Shilonite, contemporary with Jeroboam (1 Kings 14:2); Jehu, the son of Hanani, with Baasha (1 Kings 16:1); Elijah, and Micaiah the son of Imlah, with Ahab (1 Kings 22:8) and Ahaziah (2 Kings 1:3); Elisha, with Jehoram, John, Jehoahaz, and Joash (2 Kings 3:11-13:14); Jonah, with Jeroboam II. (2 Kings 14:25); Hosea and Amos, with the same (Hosea 1:1; Amos 1:1): and Oded (2 Chronicles 28:9), contemporary with Pekah. God had never left himself without living witness. Besides the written testimony of the Law, he had sent them a continuous series of prophets, who "repeated and enforced the teaching of the Law by word of month, breathing into the old words a new life, applying them to the facts of their own times, urging them on the con- sciences of their hearers, and authoritatively declaring to them that the terrible threatenings of the Law were directed against the very sins which they habitually practiced." The prophets continually addressed them in the Name of God, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the Law which I commanded your fathers, and which I sent to you by my servants the prophets. This was the general burden of the prophetical teaching, both in Israel and in Judah, both before the captivity of Israel and afterwards (see Hosea 12:6; Hosea 14:2; Joel 2:12, 13; Amos 5:4-15; Isaiah 1:16-20; Isaiah 31:6; Jeremiah 3:7, 14; Ezekiel 14:6; Ezekiel 18:30, etc.).
17:7-23 Though the destruction of the kingdom of the ten tribes was but briefly related, it is in these verses largely commented upon, and the reasons of it given. It was destruction from the Almighty: the Assyrian was but the rod of his anger, Isa 10:5. Those that bring sin into a country or family, bring a plague into it, and will have to answer for all the mischief that follows. And vast as the outward wickedness of the world is, the secret sins, evil thoughts, desires, and purposes of mankind are much greater. There are outward sins which are marked by infamy; but ingratitude, neglect, and enmity to God, and the idolatry and impiety which proceed therefrom, are far more malignant. Without turning from every evil way, and keeping God's statutes, there can be no true godliness; but this must spring from belief of his testimony, as to wrath against all ungodliness and unrighteousness, and his mercy in Christ Jesus.
Yet the Lord testified against Israel, and against Judah, by all the prophets, and by all the seers,.... Against their sins, reproving them for them, dehorting them from them, exhorting them to repent and leave them; as in all preceding reigns, by Ahijah the Shilonite, by Elijah and Elisha, by Hosea, Amos, and Micah, and others:
saying, turn ye from your ways; repent of them, and reform from them, worship of the calves particularly:
and keep my commandments, and my statutes, according to all the law which I commanded your fathers; which was given them and enjoined them at Mount Sinai:
and which I sent to you by my servants the prophets; by whom he put them in mind of them, explained them, and urged obedience to them.
By all the prophets, and by all the seers.--The Hebrew text is, by the hand of all his prophets--namely, every seer. One or two MSS. and the Targum have prophet, instead of his prophets. The Syriac has "by the hand of all his servants the prophets, and all the seers." The Vulg. and Arabic also have both nouns plural. Seers were such persons as, without belonging to the prophetic order, came forward in times of emergency upon a sudden Divine impulse. Thenius thinks Israel and Judah are mentioned together because the reference is to the time before the partition of the kingdom; more probably, because both apostatised, and prophets were sent to both.
And which I sent--i.e., the law which I sent. But--as according to later Jewish ideas, the prophets did not bring the Law, but only interpreted it--it seems better to understand with the Vulg. ("et sicut misi") "and according to all that I sent to you (i.e., enjoined upon you) by my servants the prophets."
saying, turn ye from your ways; repent of them, and reform from them, worship of the calves particularly:
and keep my commandments, and my statutes, according to all the law which I commanded your fathers; which was given them and enjoined them at Mount Sinai:
and which I sent to you by my servants the prophets; by whom he put them in mind of them, explained them, and urged obedience to them.