Hosea 5:11

Ephraim [is] oppressed [and] broken in judgment, because he willingly walked after the commandment.

Ver. 11. Ephraim is oppressed and broken in judgment] Calumniam passus est Ephraim, so the Vulgate hath it: Ephraim was falsely accused and slandered; he suffered much by malicious accusers, who depraved his good actions, drew him before the judgment seats, and there oppressed him, as James 2:6. But the word here used signifieth all manner of injuries and oppressions, whether by vexatious suits, by fraud or by force, virulent tongues or violent hands, wrangling or otherwise wronging a man, to his crushing and utter undoing many times: for a poor man in his house is like a snail in his shell; crush that, and you kill him. Ephraim was crushed in judgment by his countrymen, who would do him no right; but much more by the cruel Assyrians, who soon after this carried him captive, and left him without all remedy of law, without hope of a better condition or place for a worse. And what wonder though men so set against him, when God was pouring out his wrath upon him as water? since all creatures are up in arms against God's rebels. If the cause go against a man, though he have never so much right on his side (for often times cedit viribus aequum, might overcomes right), and he be broken in judgment, let him see whether things be right between God and himself; and if broken in judgment, let him be of a broken spirit, and he shall be relieved.

Because he willingly followed after the commandment] He was too sequacious and obsequious to Jeroboam and his princes, commanding him to worship the golden calves. Quoniam voluit, iuvat, like a tame fool, or at least as a foolish child (so this prophet calleth him), he was soon won over, he came off with litle ado. Jeroboam did but hold up his finger, and he had him straight; a mere crass stupidity carried away to those dumb idols even as he was led, 1 Corinthians 12:2; a Melchite, such a generation of heretics there were in the primitive Church, so called because they followed the examples and decrees of the emperors; resolving to be of the king's religion, whatsoever it were, right or wrong (Nicephorus). The Russians are such at this day. God and their emperor, they say, know best what is truth or falsehood; and it is their part to obey, not to inquire. But all Christ's sheep are rational; and will try before they trust, look before they leap; the spiritual man judgeth all things, yet he himself is judged by no man, 1 Corinthians 2:15. Show him a clear text of Scripture for what you would persuade him to, and convince him thereby that it is the mind of God, and you may have what you will of him, James 2:1. But for these masters of opinions, such as are magistri nostri Parisienses, that obtrude their own placets upon people, and require to be believed upon their bare word without further proof, he abhors them. And for the decrees of princes and rulers, if they cross the Scriptures, he will take leave to disobey them, as the apostles did, Acts 4:19, as the three children in Daniel did, and Daniel himself, Daniel 6:10,11, and as all the holy confessors and martyrs both ancient and modern did. The Bishop of Norwich asked Roger Coo, martyr, whether he would not obey the king's laws? he answered, Yes, as far as they agree with the law of God I will obey them. Then said the bishop, Whether they agree with the word or not, we are bound to obey them, if the king were an infidel. Coo answered, If Shadrach, Meshach, and Abednego had done so, Nebuchadnezzar had never confessed the living God. True it is that magistrates must be obeyed; those that are good must be obeyed as God, those that are bad, for God (δια τον Yεον, Basil); but then it must be in licitis, in things lawful, and warrantable by the word and herein we must not frame excuse. The blessed Virgin, though inconvienent, went four days' journey (so far was it from Nazareth to Bethlehem) to obey Augustus' decree; the challenge was not so peremptory, but the obedience was as exemplary. "Whoso keepeth the commandment," sc. of the king, "shall know no evil thing," Ecclesiastes 8:4,5. And whereas some might reply, Why, then, let us do all the king bids us without sciscitation, without further delay or inquiry; Solomon answers in the next words, "And a wise man's heart discerneth both time and judgment," that is, he knows both when and how, and how far forth, fitly and lawfully the commands of a king may be despatched, and no farther will he go than he can with a good conscience. The pope writing to Bernard, requiring him to do that which was unlawful, Bernard writes back again this answer, and it was taken; I as a child do not obey, and I obey in disobeying. Antigona in Sophocles saith well, Magis obtemperandum est Diis, &c.: We should rather obey God, with whom we must live ever, than men, with whom we have but a while to sojourn. Lo, blind nature saw so much. See Trapp on " Act 4:19 " It may not be forgotten or slipped over, that the word here rendered the commandment signifies Command thou, צן; because he willingly walked after Command thou; he danced after Jeroboam's pipe, saying to him, as he did once to Julius Caesar,

“ Iussa sequi tam velle mihi quam posse, necesse est ”(Lucan).

Or as Tiberius answered Justin (though upon a better ground and end), Si tu volueris, ego sum si tu non vis, ego non sum; If you will be willing, so will I, if you are not willing neither am I I am only thy clay, and thy wax, utere me pro rota figulari, to use me for the potters wheel. Plaut. Or lastly, as Luther at first submitted to the pope in these words (though afterwards, God gave him more courage in his cause), I prostrate myself at your Holiness' feet, with all that I am and have. Vivifica, occide, voca, revoca, approba, reproba, vocem tuam vocem Christi in te praesidentis et loquentis agnoscam; that is, Quicken me, kill me, call me, recall me, receive me, reject me; I shall acknowledge your voice as the voice of Christ himself ruling and speaking in you (1518 AD. Epist. ad Leon. Pontific.). Jeroboam is not once named here, nor the word (commandment) set down at large, out of detestation (likely) both of it and him, because it was a wicked commandment; and he no better than a usurper (Kimchi). For although he had it cleared to him that God's will was that he should be king over the ten tribes, yet because it was a will of God's decree, and not of his command, as of a duty done by him, he goes among divines for an intruder and usurper in and for that fact of his. It is obedience when we follow a divine precept; but not ever when we follow a divine instinct.