7. (<reference osisRef="Hos.10.3">Ho 10:3</reference>, <reference osisRef="Hos.10.15">15</reference>).

<hi type="bold">foam--</hi>denoting short-lived existence and speedy dissolution. As the foam, though seeming to be eminent raised on the top of the water, yet has no solidity, such is the throne of Samaria. Maurer translates, "a chip" or broken branch that cannot resist the current.

7. (Ho 10:3, 15). foam-- denoting short-lived existence and speedy dissolution. As the foam, though seeming to be eminent raised on the top of the water, yet has no solidity, such is the throne of Samaria. Maurer translates, "a chip" or broken branch that cannot resist the current.


<hi type="bold">8. Aven--</hi>that is, Beth-aven.

<hi type="bold">the sin--</hi>that is, the occasion of sin (<reference osisRef="Deut.9.21">De 9:21</reference>; <reference osisRef="1Kgs.12.30">1Ki 12:30</reference>).

<hi type="bold">they shall say to ... mountains, Cover us--</hi>So terrible shall be the calamity, that men shall prefer death to life (<reference osisRef="Luke.23.30">Lu 23:30</reference>; <reference osisRef="Rev.6.16">Re 6:16</reference>; <reference osisRef="Rev.9.6">9:6</reference>). Those very hills on which were their idolatrous altars (one source of their confidence, as their "king," <reference osisRef="Hos.10.7">Ho 10:7</reference>, was the other), so far from helping them, shall be called on by them to overwhelm them.

8. Aven-- that is, Beth-aven. the sin-- that is, the occasion of sin (De 9:21; 1Ki 12:30). they shall say to... mountains, Cover us-- So terrible shall be the calamity, that men shall prefer death to life (Lu 23:30; Re 6:16; 9:6). Those very hills on which were their idolatrous altars (one source of their confidence, as their "king," Ho 10:7, was the other), so far from helping them, shall be called on by them to overwhelm them.


<hi type="bold">9. Gibeah--</hi>(<reference osisRef="Hos.9.9">Ho 9:9</reference>; <reference osisRef="Judg.19.1-Judg.20.48">Jud 19:1-20:48</reference>). They are singled out as a specimen of the whole nation.

<hi type="bold">there they stood--</hi>The Israelites have, as there and then, so ever since, persisted in their sin [Calvin]. Or, better, "they stood their ground," that is, did not perish then [Maurer].

<hi type="bold">the battle ... did not overtake them--</hi>Though God spared you then, He will not do so now; nay, the battle whereby God punished the Gibeonite "children of iniquity," shall the more heavily visit you for your continued impenitence. Though "they stood" then, it shall not be so now. The change from "thou" to "they" marks God's alienation from them; they are, by the use of the third person, put to a greater distance from God.

9. Gibeah-- (Ho 9:9; Jud 19:1-20:48). They are singled out as a specimen of the whole nation. there they stood-- The Israelites have, as there and then, so ever since, persisted in their sin [Calvin]. Or, better, "they stood their ground," that is, did not perish then [Maurer]. the battle... did not overtake them-- Though God spared you then, He will not do so now; nay, the battle whereby God punished the Gibeonite "children of iniquity," shall the more heavily visit you for your continued impenitence. Though "they stood" then, it shall not be so now. The change from "thou" to "they" marks God's alienation from them; they are, by the use of the third person, put to a greater distance from God.


<hi type="bold">10. my desire ... chastise--</hi>expressing God's strong inclination to vindicate His justice against sin, as being the infinitely holy God (<reference osisRef="Deut.28.63">De 28:63</reference>).

<hi type="bold">the people--</hi>Foreign invaders "shall be gathered against them."

<hi type="bold">when they shall bind themselves in their two furrows--</hi>image from two oxen ploughing together side by side, in two contiguous furrows: so the Israelites shall join themselves, to unite their powers against all dangers, but it will not save them from My destroying them [Calvin]. Their "two furrows" may refer to their two places of setting up the calves, their ground of confidence, Dan and Beth-el; or, the two divisions of the nation, Israel and Judah, "in their two furrows," that is, in their respective two places of habitation; <reference osisRef="Hos.10.11">Ho 10:11</reference>, which specifies the two, favors this view. Henderson prefers the Keri (Hebrew Margin) "for their two iniquities"; and translates, "when they are bound" in captivity. English Version is best, as the image is carried out in <reference osisRef="Hos.10.11">Ho 10:11</reference>; only it is perhaps better to translate, "the people (the invaders) binding them," that is, making them captives; and so <reference osisRef="Hos.10.11">Ho 10:11</reference> alludes to the yoke being put on the neck of Ephraim and Judah.

10. my desire... chastise-- expressing God's strong inclination to vindicate His justice against sin, as being the infinitely holy God (De 28:63). the people-- Foreign invaders "shall be gathered against them." when they shall bind themselves in their two furrows-- image from two oxen ploughing together side by side, in two contiguous furrows: so the Israelites shall join themselves, to unite their powers against all dangers, but it will not save them from My destroying them [Calvin]. Their "two furrows" may refer to their two places of setting up the calves, their ground of confidence, Dan and Beth-el; or, the two divisions of the nation, Israel and Judah, "in their two furrows," that is, in their respective two places of habitation; Ho 10:11, which specifies the two, favors this view. Henderson prefers the Keri (Hebrew Margin) "for their two iniquities"; and translates, "when they are bound" in captivity. English Version is best, as the image is carried out in Ho 10:11; only it is perhaps better to translate, "the people (the invaders) binding them," that is, making them captives; and so Ho 10:11 alludes to the yoke being put on the neck of Ephraim and Judah.


<hi type="bold">11. taught--</hi>that is, accustomed.

<hi type="bold">loveth to tread out ... corn--</hi>a far easier and more self-indulgent work than ploughing. In treading corn, cattle were not bound together under a yoke, but either trod it singly with their feet, or drew a threshing sledge over it (<reference osisRef="Isa.28.27">Is 28:27</reference>, <reference osisRef="Isa.28.28">28</reference>): they were free to eat some of the corn from time to time, as the law required they should be unmuzzled (<reference osisRef="Deut.25.4">De 25:4</reference>), so that they grew fat in this work. An image of Israel's freedom, prosperity, and self-indulgence heretofore. But now God will put the Assyrian yoke upon her, instead of freedom, putting her to servile work.

<hi type="bold">I passed over upon--</hi>I put the yoke upon.

<hi type="bold">make ... to ride--</hi>as in <reference osisRef="Job.30.22">Job 30:22</reference>; that is, hurry Ephraim away to a distant region [Calvin]. Lyra translates, "I will make (the Assyrian) to ride upon Ephraim." Maurer, "I will make Ephraim to carry," namely, a charioteer.

<hi type="bold">his clods--</hi>"the clods before him."

11. taught-- that is, accustomed. loveth to tread out... corn-- a far easier and more self-indulgent work than ploughing. In treading corn, cattle were not bound together under a yoke, but either trod it singly with their feet, or drew a threshing sledge over it (Is 28:27, 28): they were free to eat some of the corn from time to time, as the law required they should be unmuzzled (De 25:4), so that they grew fat in this work. An image of Israel's freedom, prosperity, and self-indulgence heretofore. But now God will put the Assyrian yoke upon her, instead of freedom, putting her to servile work. I passed over upon-- I put the yoke upon. make... to ride-- as in Job 30:22; that is, hurry Ephraim away to a distant region [Calvin]. Lyra translates, "I will make (the Assyrian) to ride upon Ephraim." Maurer, "I will make Ephraim to carry," namely, a charioteer. his clods-- "the clods before him."


12. Continuation of the image in <reference osisRef="Hos.10.11">Ho 10:11</reference> (<reference osisRef="Prov.11.18">Pr 11:18</reference>). Act righteously and ye shall reap the reward; a reward not of debt, but of grace.

<hi type="bold">in mercy--</hi>according to the measure of the divine "mercy," which over and above repays the goodness or "mercy" which we show to our fellow man (<reference osisRef="Luke.6.38">Lu 6:38</reference>).

<hi type="bold">break ... fallow ground--</hi>Remove your superstitions and vices, and be renewed.

<hi type="bold">seek ... Lord, fill he come--</hi>Though not answered immediately, persevere unceasingly "till He come."

<hi type="bold">rain--</hi>send down as a copious shower.

<hi type="bold">righteousness--</hi>the reward of righteousness, that is, salvation, temporal and spiritual (<reference osisRef="1Sam.26.23">1Sa 26:23</reference>; compare <reference osisRef="Joel.2.23">Joe 2:23</reference> ).

12. Continuation of the image in Ho 10:11 (Pr 11:18). Act righteously and ye shall reap the reward; a reward not of debt, but of grace. in mercy-- according to the measure of the divine "mercy," which over and above repays the goodness or "mercy" which we show to our fellow man (Lu 6:38). break... fallow ground-- Remove your superstitions and vices, and be renewed. seek... Lord, fill he come-- Though not answered immediately, persevere unceasingly "till He come." rain-- send down as a copious shower. righteousness-- the reward of righteousness, that is, salvation, temporal and spiritual (1Sa 26:23; compare Joe 2:23 ).


<hi type="bold">13. reaped iniquity--</hi>that is, the fruit of iniquity; as "righteousness" (<reference osisRef="Hos.10.12">Ho 10:12</reference>) is "the fruit of righteousness" (<reference osisRef="Job.4.8">Job 4:8</reference>; <reference osisRef="Prov.22.8">Pr 22:8</reference>; <reference osisRef="Gal.6.7">Ga 6:7</reference>, <reference osisRef="Gal.6.8">8</reference>).

<hi type="bold">lies--</hi>false and spurious worship.

<hi type="bold">trust in thy way--</hi>thy perverse way (<reference osisRef="Isa.57.10">Is 57:10</reference>; <reference osisRef="Jer.2.23">Jr 2:23</reference>), thy worship of false gods. This was their internal safeguard, as their external was "the multitude of their mighty men."

13. reaped iniquity-- that is, the fruit of iniquity; as "righteousness" (Ho 10:12) is "the fruit of righteousness" (Job 4:8; Pr 22:8; Ga 6:7, 8). lies-- false and spurious worship. trust in thy way-- thy perverse way (Is 57:10; Jr 2:23), thy worship of false gods. This was their internal safeguard, as their external was "the multitude of their mighty men."


<hi type="bold">14. tumult--</hi>a tumultuous war.

<hi type="bold">among thy people--</hi>literally, "peoples": the war shall extend to the whole people of Israel, through all the tribes, and the peoples allied to her.

<hi type="bold">Shalman spoiled Beth-arbel--</hi>that is, Shalmaneser, a compound name, in which the part common to it and the names of three other Assyrian kings, is omitted; Tiglath-pileser, Esar-haddon, Shar-ezer. So Jeconiah is abbreviated to Coniah. Arbel was situated in Naphtali in Galilee, on the border nearest Assyria. Against it Shalmaneser, at his first invasion of Israel (<reference osisRef="2Kgs.17.3">2Ki 17:3</reference>), vented his chief rage. God threatens Israel's fortresses with the same fate as Arbel suffered "in the day (on the occasion) of the battle" then well-known, though not mentioned elsewhere (compare <reference osisRef="2Kgs.18.34">2Ki 18:34</reference>). This event, close on the reign of Hezekiah, shows the inscription of Hosea (<reference osisRef="Hos.1.1">Ho 1:1</reference>) to be correct.

14. tumult-- a tumultuous war. among thy people-- literally, "peoples": the war shall extend to the whole people of Israel, through all the tribes, and the peoples allied to her. Shalman spoiled Beth-arbel-- that is, Shalmaneser, a compound name, in which the part common to it and the names of three other Assyrian kings, is omitted; Tiglath-pileser, Esar-haddon, Shar-ezer. So Jeconiah is abbreviated to Coniah. Arbel was situated in Naphtali in Galilee, on the border nearest Assyria. Against it Shalmaneser, at his first invasion of Israel (2Ki 17:3), vented his chief rage. God threatens Israel's fortresses with the same fate as Arbel suffered "in the day (on the occasion) of the battle" then well-known, though not mentioned elsewhere (compare 2Ki 18:34). This event, close on the reign of Hezekiah, shows the inscription of Hosea (Ho 1:1) to be correct.


<hi type="bold">15. So shall Beth-el do unto you--</hi>that is, Your idolatrous calf at Beth-el shall be the cause of a like calamity befalling you.

<hi type="bold">your great wickedness--</hi>literally, "the wickedness of your wickedness."

<hi type="bold">in a morning--</hi>that is, speedily, as quickly as the dawn is put to flight by the rising sun (<reference osisRef="Hos.6.4">Ho 6:4</reference>; <reference osisRef="Hos.13.3">13:3</reference>; <reference osisRef="Ps.30.5">Psa 30:5</reference>).

<hi type="bold">king--</hi>Hoshea. <chapter eID="Hos.10"/>

15. So shall Beth-el do unto you-- that is, Your idolatrous calf at Beth-el shall be the cause of a like calamity befalling you. your great wickedness-- literally, "the wickedness of your wickedness." in a morning-- that is, speedily, as quickly as the dawn is put to flight by the rising sun (Ho 6:4; 13:3; Psa 30:5). king-- Hoshea.


<title type="x-s2">CHAPTER 11</title> <title type="x-s3"><reference osisRef="Hos.11.1-Hos.11.12">Ho 11:1-12</reference>. God's Former Benefits, and Israel's Ingratitude Resulting in Punishment, Yet Jehovah Promises Restoration at Last.</title>
 <reference osisRef="Hos.11.5">Ho 11:5</reference> shows this prophecy was uttered after the league made with Egypt (<reference osisRef="2Kgs.17.4">2Ki 17:4</reference>).

<hi type="bold">1. Israel ... called my son out of Egypt--</hi>Bengel translates, "From the time that he (Israel) was in Egypt, I called him My son," which the parallelism proves. So <reference osisRef="Hos.12.9">Ho 12:9</reference> and <reference osisRef="Hos.13.4">Ho 13:4</reference> use "from ... Egypt," for "from the time that thou didst sojourn in Egypt." <reference osisRef="Exod.4.22">Ex 4:22</reference> also shows that Israel was called by God, "My son," from the time of his Egyptian sojourn (<reference osisRef="Isa.43.1">Is 43:1</reference>). God is always said to have led or brought forth, not to have "called," Israel from Egypt. <reference osisRef="Matt.2.15">Mt 2:15</reference>, therefore, in quoting this prophecy (typically and primarily referring to Israel, antitypically and fully to Messiah), applies it to Jesus' sojourn in Egypt, not His return from it. Even from His infancy, partly spent in Egypt, God called Him His son. God included Messiah, and Israel for Messiah's sake, in one common love, and therefore in one common prophecy. Messiah's people and Himself are one, as the Head and the body. <reference osisRef="Isa.49.3">Is 49:3</reference> calls Him "Israel." The same general reason, danger of extinction, caused the infant Jesus, and Israel in its national infancy (compare <reference osisRef="Gen.42.1-Gen.43.34">Ge 42:1-43:34</reference>; 45:18; 46:3, 4; <reference osisRef="Ezek.16.4-Ezek.16.6">Eze 16:4-6</reference>; <reference osisRef="Jer.31.20">Jr 31:20</reference>) to sojourn in Egypt. So He, and His spiritual Israel, are already called "God's sons" while yet in the Egypt of the world.

CHAPTER 11 Ho 11:1-12. God's Former Benefits, and Israel's Ingratitude Resulting in Punishment, Yet Jehovah Promises Restoration at Last. Ho 11:5 shows this prophecy was uttered after the league made with Egypt (2Ki 17:4). 1. Israel... called my son out of Egypt-- Bengel translates, "From the time that he (Israel) was in Egypt, I called him My son," which the parallelism proves. So Ho 12:9 and Ho 13:4 use "from... Egypt," for "from the time that thou didst sojourn in Egypt." Ex 4:22 also shows that Israel was called by God, "My son," from the time of his Egyptian sojourn (Is 43:1). God is always said to have led or brought forth, not to have "called," Israel from Egypt. Mt 2:15, therefore, in quoting this prophecy (typically and primarily referring to Israel, antitypically and fully to Messiah), applies it to Jesus' sojourn in Egypt, not His return from it. Even from His infancy, partly spent in Egypt, God called Him His son. God included Messiah, and Israel for Messiah's sake, in one common love, and therefore in one common prophecy. Messiah's people and Himself are one, as the Head and the body. Is 49:3 calls Him "Israel." The same general reason, danger of extinction, caused the infant Jesus, and Israel in its national infancy (compare Ge 42:1-43:34; 45:18; 46:3, 4; Eze 16:4-6; Jr 31:20) to sojourn in Egypt. So He, and His spiritual Israel, are already called "God's sons" while yet in the Egypt of the world.


<hi type="bold">2. As they called them--</hi>"they," namely, monitors sent by Me. "Called," in <reference osisRef="Hos.11.1">Ho 11:1</reference>, suggests the idea of the many subsequent calls by the prophets.

<hi type="bold">went from them--</hi>turned away in contempt (<reference osisRef="Jer.2.27">Jr 2:27</reference>).

<hi type="bold">Baalim--</hi>images of Baal, set up in various places.

2. As they called them-- "they," namely, monitors sent by Me. "Called," in Ho 11:1, suggests the idea of the many subsequent calls by the prophets. went from them-- turned away in contempt (Jr 2:27). Baalim-- images of Baal, set up in various places.


<hi type="bold">3. taught ... to go--</hi>literally, "to use his feet." Compare a similar image, <reference osisRef="Deut.1.31">De 1:31</reference>; <reference osisRef="1Cor.8.2">8:2</reference>, 5, 15; 32:10, 11; <reference osisRef="Neh.9.21">Ne 9:21</reference>; <reference osisRef="Isa.63.9">Is 63:9</reference>; <reference osisRef="Amos.2.10">Am 2:10</reference>. God bore them as a parent does an infant, unable to supply itself, so that it has no anxiety about food, raiment, and its going forth. <reference osisRef="Acts.13.18">Ac 13:18</reference>, which probably refers to this passage of Hosea; He took them by the arms, to guide them that they might not stray, and to hold them up that they might not stumble.

<hi type="bold">knew not that I healed them--</hi>that is, that My design was to restore them spiritually and temporally (<reference osisRef="Exod.15.26">Ex 15:26</reference>).

3. taught... to go-- literally, "to use his feet." Compare a similar image, De 1:31; 8:2, 5, 15; 32:10, 11; Ne 9:21; Is 63:9; Am 2:10. God bore them as a parent does an infant, unable to supply itself, so that it has no anxiety about food, raiment, and its going forth. Ac 13:18, which probably refers to this passage of Hosea; He took them by the arms, to guide them that they might not stray, and to hold them up that they might not stumble. knew not that I healed them-- that is, that My design was to restore them spiritually and temporally (Ex 15:26).


<hi type="bold">4. cords of a man--</hi>parallel to "bands of love"; not such cords as oxen are led by, but humane methods, such as men employ when inducing others, as for instance, a father drawing his child, by leading-strings, teaching him to go (<reference osisRef="Hos.11.1">Ho 11:1</reference>).

<hi type="bold">I was ... as they that take off the yoke on their jaws ... I laid meat--</hi>as the humane husbandman occasionally loosens the straps under the jaws by which the yoke is bound on the neck of oxen and lays food before them to eat. An appropriate image of God's deliverance of Israel from the Egyptian yoke, and of His feeding them in the wilderness.

4. cords of a man-- parallel to "bands of love"; not such cords as oxen are led by, but humane methods, such as men employ when inducing others, as for instance, a father drawing his child, by leading-strings, teaching him to go (Ho 11:1). I was... as they that take off the yoke on their jaws... I laid meat-- as the humane husbandman occasionally loosens the straps under the jaws by which the yoke is bound on the neck of oxen and lays food before them to eat. An appropriate image of God's deliverance of Israel from the Egyptian yoke, and of His feeding them in the wilderness.


<hi type="bold">5. He shall not return into ... Egypt--</hi>namely, to seek help against Assyria (compare <reference osisRef="Hos.7.11">Ho 7:11</reference>), as Israel lately had done (<reference osisRef="2Kgs.17.4">2Ki 17:4</reference>), after having revolted from Assyria, to whom they had been tributary from the times of Menahem (<reference osisRef="2Kgs.15.19">2Ki 15:19</reference>). In a figurative sense, "he shall return to Egypt" (<reference osisRef="Hos.9.3">Ho 9:3</reference>), that is, to Egypt-like bondage; also many Jewish fugitives were literally to return to Egypt, when the Holy Land was to be in Assyrian and Chaldean hands.

<hi type="bold">Assyrian shall be his king--</hi>instead of having kings of their own, and Egypt as their auxiliary.

<hi type="bold">because they refused to return--</hi>just retribution. They would not return (spiritually) to God, therefore they shall not return (corporally) to Egypt, the object of their desire.

5. He shall not return into... Egypt-- namely, to seek help against Assyria (compare Ho 7:11), as Israel lately had done (2Ki 17:4), after having revolted from Assyria, to whom they had been tributary from the times of Menahem (2Ki 15:19). In a figurative sense, "he shall return to Egypt" (Ho 9:3), that is, to Egypt-like bondage; also many Jewish fugitives were literally to return to Egypt, when the Holy Land was to be in Assyrian and Chaldean hands. Assyrian shall be his king-- instead of having kings of their own, and Egypt as their auxiliary. because they refused to return-- just retribution. They would not return (spiritually) to God, therefore they shall not return (corporally) to Egypt, the object of their desire.


<hi type="bold">6. abide--</hi>or, "fall upon" [Calvin].

<hi type="bold">branches--</hi>that is, his villages, which are the branches or dependencies of the cities [Calvin]. Grotius translates, "his bars" (so <reference osisRef="Lam.2.9">La 2:9</reference>), that is, the warriors who were the bulwarks of the state. Compare <reference osisRef="Hos.4.18">Ho 4:18</reference>, "rulers" (Margin), "shields" (<reference osisRef="Ps.47.9">Psa 47:9</reference>).

<hi type="bold">because of their own counsels--</hi>in worshipping idols, and relying on Egypt (compare <reference osisRef="Hos.10.6">Ho 10:6</reference>).

6. abide-- or, "fall upon" [Calvin]. branches-- that is, his villages, which are the branches or dependencies of the cities [Calvin]. Grotius translates, "his bars" (so La 2:9), that is, the warriors who were the bulwarks of the state. Compare Ho 4:18, "rulers" (Margin), "shields" (Psa 47:9). because of their own counsels-- in worshipping idols, and relying on Egypt (compare Ho 10:6).


<hi type="bold">7. bent to backsliding--</hi>Not only do they backslide, and that too from Me, their "chief good," but they are bent upon it. Though they (the prophets) called them (the Israelites) to the Most High (from their idols), "none would exalt (that is, extol or honor) Him." To exalt God, they must cease to be "bent on backsliding," and must lift themselves upwards.

7. bent to backsliding-- Not only do they backslide, and that too from Me, their "chief good," but they are bent upon it. Though they (the prophets) called them (the Israelites) to the Most High (from their idols), "none would exalt (that is, extol or honor) Him." To exalt God, they must cease to be "bent on backsliding," and must lift themselves upwards.


<hi type="bold">8. as Admah ... Zeboim--</hi>among the cities, including Sodom and Gomorrah, irretrievably overthrown (<reference osisRef="Deut.29.23">De 29:23</reference>).

<hi type="bold">heart is turned within me--</hi>with the deepest compassion, so as not to execute My threat (<reference osisRef="Lam.1.20">La 1:20</reference>; compare <reference osisRef="Gen.43.30">Ge 43:30</reference>; <reference osisRef="1Kgs.3.26">1Ki 3:26</reference>). So the phrase is used of a new turn given to the feeling (<reference osisRef="Ps.105.25">Psa 105:25</reference>).

<hi type="bold">repentings--</hi>God speaks according to human modes of thought (<reference osisRef="Num.23.19">Nu 23:19</reference>). God's seeming change is in accordance with His secret everlasting purpose of love to His people, to magnify His grace after their desperate rebellion.

8. as Admah... Zeboim-- among the cities, including Sodom and Gomorrah, irretrievably overthrown (De 29:23). heart is turned within me-- with the deepest compassion, so as not to execute My threat (La 1:20; compare Ge 43:30; 1Ki 3:26). So the phrase is used of a new turn given to the feeling (Psa 105:25). repentings-- God speaks according to human modes of thought (Nu 23:19). God's seeming change is in accordance with His secret everlasting purpose of love to His people, to magnify His grace after their desperate rebellion.


<hi type="bold">9. I will not return to destroy Ephraim--</hi>that is, I will no more, as in past times, destroy Ephraim. The destruction primarily meant is probably that by Tiglath-pileser, who, as the Jewish king Ahaz' ally against Pekah of Israel and Rezin of Syria, deprived Israel of Gilead, Galilee, and Naphtali (<reference osisRef="2Kgs.15.29">2Ki 15:29</reference>). The ulterior reference is to the long dispersion hereafter, to be ended by God's covenant mercy restoring His people, not for their merits, but of His grace.

<hi type="bold">God, ... not man--</hi>not dealing as man would, with implacable wrath under awful provocation (<reference osisRef="Isa.55.7-Isa.55.9">Is 55:7-9</reference>; Mal 3:6). I do not, like man, change when once I have made a covenant of everlasting love, as with Israel (<reference osisRef="Num.23.19">Nu 23:19</reference>). We measure God by the human standard, and hence are slow to credit fully His promises; these, however, belong to the faithful remnant, not to the obstinately impenitent.

<hi type="bold">in the midst of thee--</hi>as peculiarly thy God (<reference osisRef="Exod.19.5">Ex 19:5</reference>, <reference osisRef="Exod.19.6">6</reference>).

<hi type="bold">not enter into the city--</hi>as an enemy: as I entered Admah, Zeboim, and Sodom, utterly destroying them, whereas I will not utterly destroy thee. Somewhat similarly Jerome: "I am not one such as human dwellers in a city, who take cruel vengeance; I save those whom I correct." Thus "not man," and "in the midst of thee," are parallel to "into the city." Though I am in the midst of thee, it is not as man entering a rebellious city to destroy utterly. Maurer needlessly translates, "I will not come in wrath."

9. I will not return to destroy Ephraim-- that is, I will no more, as in past times, destroy Ephraim. The destruction primarily meant is probably that by Tiglath-pileser, who, as the Jewish king Ahaz' ally against Pekah of Israel and Rezin of Syria, deprived Israel of Gilead, Galilee, and Naphtali (2Ki 15:29). The ulterior reference is to the long dispersion hereafter, to be ended by God's covenant mercy restoring His people, not for their merits, but of His grace. God,... not man-- not dealing as man would, with implacable wrath under awful provocation (Is 55:7-9; Mal 3:6). I do not, like man, change when once I have made a covenant of everlasting love, as with Israel (Nu 23:19). We measure God by the human standard, and hence are slow to credit fully His promises; these, however, belong to the faithful remnant, not to the obstinately impenitent. in the midst of thee-- as peculiarly thy God (Ex 19:5, 6). not enter into the city-- as an enemy: as I entered Admah, Zeboim, and Sodom, utterly destroying them, whereas I will not utterly destroy thee. Somewhat similarly Jerome: "I am not one such as human dwellers in a city, who take cruel vengeance; I save those whom I correct." Thus "not man," and "in the midst of thee," are parallel to "into the city." Though I am in the midst of thee, it is not as man entering a rebellious city to destroy utterly. Maurer needlessly translates, "I will not come in wrath."


<hi type="bold">10. he shall roar like a lion--</hi>by awful judgments on their foes (<reference osisRef="Isa.31.4">Is 31:4</reference>; <reference osisRef="Jer.25.26-Jer.25.30">Jr 25:26-30</reference>; <reference osisRef="Joel.3.16">Joe 3:16</reference>), calling His dispersed "children" from the various lands of their dispersion.

<hi type="bold">shall tremble--</hi>shall flock in eager agitation of haste.

<hi type="bold">from the west--</hi>(<reference osisRef="Zech.8.7">Zec 8:7</reference>). Literally, "the sea." Probably the Mediterranean, including its "isles of the sea," and maritime coast. Thus as <reference osisRef="Hos.11.11">Ho 11:11</reference> specifies regions of Africa and Asia, so here Europe. <reference osisRef="Isa.11.11-Isa.11.16">Is 11:11-16</reference>, is parallel, referring to the very same regions. On "children," see <reference osisRef="Hos.1.10">Ho 1:10</reference>.

10. he shall roar like a lion-- by awful judgments on their foes (Is 31:4; Jr 25:26-30; Joe 3:16), calling His dispersed "children" from the various lands of their dispersion. shall tremble-- shall flock in eager agitation of haste. from the west-- (Zec 8:7). Literally, "the sea." Probably the Mediterranean, including its "isles of the sea," and maritime coast. Thus as Ho 11:11 specifies regions of Africa and Asia, so here Europe. Is 11:11-16, is parallel, referring to the very same regions. On "children," see Ho 1:10.


<hi type="bold">11. tremble--</hi>flutter in haste.

<hi type="bold">dove--</hi>no longer "a silly dove" (<reference osisRef="Hos.7.11">Ho 7:11</reference>), but as "doves flying to their windows" (<reference osisRef="Isa.60.8">Is 60:8</reference>).

<hi type="bold">in their houses--</hi>(<reference osisRef="Ezek.28.26">Eze 28:26</reference>). Literally, "upon," for the Orientals live almost as much upon their flat-roofed houses as in them.

11. tremble-- flutter in haste. dove-- no longer "a silly dove" (Ho 7:11), but as "doves flying to their windows" (Is 60:8). in their houses-- (Eze 28:26). Literally, "upon," for the Orientals live almost as much upon their flat-roofed houses as in them.


12. Maurer joins this verse with the twelfth chapter. But as this verse praises Judah, whereas <reference osisRef="Hos.12.2">Ho 12:2</reference> censures him, it must belong rather to the eleventh chapter and a new prophecy begins at the twelfth chapter. To avoid this, Maurer translates this verse as a censure, "Judah wanders with God," that is, though having the true God, he wanders after false gods.

<hi type="bold">ruleth with God--</hi>to serve God is to reign. Ephraim wished to rule without God (compare <reference osisRef="1Cor.4.8">1Co 4:8</reference>); nay, even, in order to rule, cast off God's worship [Rivetus]. In Judah was the legitimate succession of kings and priests.

<hi type="bold">with the saints--</hi>the holy priests and Levites [Rivetus]. With the fathers and prophets who handed down the pure worship of God. Israel's apostasy is the more culpable, as he had before him the good example of Judah, which he set at naught. The parallelism ("with God") favors Margin, "With THE Most Holy One." <chapter eID="Hos.11"/>

12. Maurer joins this verse with the twelfth chapter. But as this verse praises Judah, whereas Ho 12:2 censures him, it must belong rather to the eleventh chapter and a new prophecy begins at the twelfth chapter. To avoid this, Maurer translates this verse as a censure, "Judah wanders with God," that is, though having the true God, he wanders after false gods. ruleth with God-- to serve God is to reign. Ephraim wished to rule without God (compare 1Co 4:8); nay, even, in order to rule, cast off God's worship [Rivetus]. In Judah was the legitimate succession of kings and priests. with the saints-- the holy priests and Levites [Rivetus]. With the fathers and prophets who handed down the pure worship of God. Israel's apostasy is the more culpable, as he had before him the good example of Judah, which he set at naught. The parallelism ("with God") favors Margin, "With THE Most Holy One."


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Hos.12.1-Hos.12.14">Ho 12:1-14</reference>. Reproof of Ephraim and Judah: Their Father Jacob Ought to Be a Pattern to Them.</title>
 This prophecy was delivered about the time of Israel's seeking the aid of the Egyptian king So, in violation of their covenant with Assyria (see <reference osisRef="Hos.12.1">Ho 12:1</reference>). He exhorts them to follow their father Jacob's persevering prayerfulness, which brought God's favor upon him. As God is unchangeable, He will show the same favor to Jacob's posterity as He did to Jacob, if, like him, they seek God.

<hi type="bold">1. feedeth on wind--</hi>(<reference osisRef="Prov.15.14">Pr 15:14</reference>; <reference osisRef="Isa.44.20">Is 44:20</reference>). Followeth after vain objects, such as alliances with idolaters and their idols (compare <reference osisRef="Hos.8.7">Ho 8:7</reference>).

<hi type="bold">east wind--</hi>the simoon, blowing from the desert east of Palestine, which not only does not benefit, but does injury. Israel follows not only things vain, but things pernicious (compare <reference osisRef="Job.15.2">Job 15:2</reference>).

<hi type="bold">increaseth lies--</hi>accumulates lie upon lie, that is, impostures wherewith they deceive themselves, forsaking the truth of God.

<hi type="bold">desolation--</hi>violent oppressions practised by Israel [Maurer]. Acts which would prove the cause of Israel's own desolation [Calvin].

<hi type="bold">covenant with ... Assyrians--</hi>(<reference osisRef="Hos.5.13">Ho 5:13</reference>; <reference osisRef="Hos.7.11">7:11</reference>).

<hi type="bold">oil ... into Egypt--</hi>as a present from Israel to secure Egypt's alliance (<reference osisRef="Isa.30.6">Is 30:6</reference>; <reference osisRef="Isa.57.9">57:9</reference>; compare <reference osisRef="2Kgs.17.4">2Ki 17:4</reference>). Palestine was famed for oil (<reference osisRef="Ezek.27.17">Eze 27:17</reference>).

CHAPTER 12 Ho 12:1-14. Reproof of Ephraim and Judah: Their Father Jacob Ought to Be a Pattern to Them. This prophecy was delivered about the time of Israel's seeking the aid of the Egyptian king So, in violation of their covenant with Assyria (see Ho 12:1). He exhorts them to follow their father Jacob's persevering prayerfulness, which brought God's favor upon him. As God is unchangeable, He will show the same favor to Jacob's posterity as He did to Jacob, if, like him, they seek God. 1. feedeth on wind-- (Pr 15:14; Is 44:20). Followeth after vain objects, such as alliances with idolaters and their idols (compare Ho 8:7). east wind-- the simoon, blowing from the desert east of Palestine, which not only does not benefit, but does injury. Israel follows not only things vain, but things pernicious (compare Job 15:2). increaseth lies-- accumulates lie upon lie, that is, impostures wherewith they deceive themselves, forsaking the truth of God. desolation-- violent oppressions practised by Israel [Maurer]. Acts which would prove the cause of Israel's own desolation [Calvin]. covenant with... Assyrians-- (Ho 5:13; 7:11). oil... into Egypt-- as a present from Israel to secure Egypt's alliance (Is 30:6; 57:9; compare 2Ki 17:4). Palestine was famed for oil (Eze 27:17).


<hi type="bold">2. controversy with Judah--</hi>(<reference osisRef="Hos.4.1">Ho 4:1</reference>; <reference osisRef="Mic.6.2">Mi 6:2</reference>). Judah, under Ahaz, had fallen into idolatry (<reference osisRef="2Kgs.16.3">2Ki 16:3</reference>, &c.).

<hi type="bold">Jacob--</hi>that is, the ten tribes. If Judah, the favored portion of the nation, shall not be spared, much less degenerate Israel.

2. controversy with Judah-- (Ho 4:1; Mi 6:2). Judah, under Ahaz, had fallen into idolatry (2Ki 16:3, &c.). Jacob-- that is, the ten tribes. If Judah, the favored portion of the nation, shall not be spared, much less degenerate Israel.


<hi type="bold">3. He--</hi>Jacob, contrasted with his degenerate descendants, called by his name, Jacob (<reference osisRef="Hos.12.2">Ho 12:2</reference>; compare <reference osisRef="Mic.2.7">Mi 2:7</reference>). He took Esau by the heel in the womb in order to obtain, if possible, the privileges of the first-born (<reference osisRef="Gen.25.22-Gen.25.26">Ge 25:22-26</reference>), whence he took his name, Jacob, meaning "supplanter"; and again, by his strength, prevailed in wrestling with God for a blessing (<reference osisRef="Gen.32.24-Gen.32.29">Ge 32:24-29</reference>); whereas ye disregard My promises, putting your confidence in idols and foreign alliances. He conquered God, ye are the slaves of idols. Only have Jehovah on your side, and ye are stronger than Edom, or even Assyria. So the spiritual Israel lays hold of the heel of Jesus, "the First-born of many brethren," being born again of the Holy Spirit. Having no right in themselves to the inheritance, they lay hold of the bruised heel, the humanity of Christ crucified, and let not go their hold of Him who is not, as Esau, a curse (<reference osisRef="Heb.12.16">He 12:16</reference>, <reference osisRef="Heb.12.17">17</reference>), but, by becoming a curse for us, is a blessing to us.

<hi type="bold">power with God--</hi>referring to his name, "Israel," prince of God, acquired on that occasion (compare <reference osisRef="Matt.11.12">Mt 11:12</reference>). As the promised Canaan had to be gained forcibly by Israel, so heaven by the faithful (<reference osisRef="Rev.3.21">Re 3:21</reference>; compare <reference osisRef="Luke.13.24">Lu 13:24</reference>). "Strive," literally, "as in the agony of a contest." So the Canaanitess (<reference osisRef="Matt.15.22">Mt 15:22</reference>).

<hi type="bold">his strength--</hi>which lay in his conscious weakness, whence, when his thigh was put out of joint by God, he hung upon Him. To seek strength was his object; to grant it, God's. Yet God's mode of procedure was strange. In human form He tries as it were to throw Jacob down. When simple wrestling was not enough, He does what seems to ensure Jacob's fall, dislocating his thigh joint, so that he could no longer stand. Yet it was then that Jacob prevailed. Thus God teaches us the irresistible might of conscious weakness. For when weak in ourselves, we are strong by His strength put in us (<reference osisRef="Job.23.6">Job 23:6</reference>; <reference osisRef="Isa.27.5">Is 27:5</reference>; <reference osisRef="2Cor.12.9">2Co 12:9</reference>, <reference osisRef="2Cor.12.10">10</reference>).

3. He-- Jacob, contrasted with his degenerate descendants, called by his name, Jacob (Ho 12:2; compare Mi 2:7). He took Esau by the heel in the womb in order to obtain, if possible, the privileges of the first-born (Ge 25:22-26), whence he took his name, Jacob, meaning "supplanter"; and again, by his strength, prevailed in wrestling with God for a blessing (Ge 32:24-29); whereas ye disregard My promises, putting your confidence in idols and foreign alliances. He conquered God, ye are the slaves of idols. Only have Jehovah on your side, and ye are stronger than Edom, or even Assyria. So the spiritual Israel lays hold of the heel of Jesus, "the First-born of many brethren," being born again of the Holy Spirit. Having no right in themselves to the inheritance, they lay hold of the bruised heel, the humanity of Christ crucified, and let not go their hold of Him who is not, as Esau, a curse (He 12:16, 17), but, by becoming a curse for us, is a blessing to us. power with God-- referring to his name, "Israel," prince of God, acquired on that occasion (compare Mt 11:12). As the promised Canaan had to be gained forcibly by Israel, so heaven by the faithful (Re 3:21; compare Lu 13:24). "Strive," literally, "as in the agony of a contest." So the Canaanitess (Mt 15:22). his strength-- which lay in his conscious weakness, whence, when his thigh was put out of joint by God, he hung upon Him. To seek strength was his object; to grant it, God's. Yet God's mode of procedure was strange. In human form He tries as it were to throw Jacob down. When simple wrestling was not enough, He does what seems to ensure Jacob's fall, dislocating his thigh joint, so that he could no longer stand. Yet it was then that Jacob prevailed. Thus God teaches us the irresistible might of conscious weakness. For when weak in ourselves, we are strong by His strength put in us (Job 23:6; Is 27:5; 2Co 12:9, 10).


<hi type="bold">4. the angel--</hi>the uncreated Angel of the Covenant, as God the Son appears in the Old Testament (Mal 3:1).

<hi type="bold">made supplication--</hi><reference osisRef="Gen.32.26">Ge 32:26</reference>: "I will not let thee go, except thou bless me."

<hi type="bold">he found him--</hi>The angel found Jacob, when he was fleeing from Esau into Syria: the Lord appearing to him "in Beth-el" (<reference osisRef="Gen.28.11-Gen.19.35">Ge 28:11-19; 35</reference>:1). What a sad contrast, that in this same Beth-el now Israel worships the golden calves!

<hi type="bold">there he spake with us--</hi>"with us," as being in the loins of our progenitor Jacob (compare <reference osisRef="Ps.66.6">Psa 66:6</reference>, "They ... we;" <reference osisRef="Heb.7.9">He 7:9</reference>, <reference osisRef="Heb.7.10">10</reference>). What God there spoke to Jacob appertains to us. God's promises to him belong to all his posterity who follow in the steps of his prayerful faith.

4. the angel-- the uncreated Angel of the Covenant, as God the Son appears in the Old Testament (Mal 3:1). made supplication-- Ge 32:26: "I will not let thee go, except thou bless me." he found him-- The angel found Jacob, when he was fleeing from Esau into Syria: the Lord appearing to him "in Beth-el" (Ge 28:11-19; 35:1). What a sad contrast, that in this same Beth-el now Israel worships the golden calves! there he spake with us-- "with us," as being in the loins of our progenitor Jacob (compare Psa 66:6, "They... we;" He 7:9, 10). What God there spoke to Jacob appertains to us. God's promises to him belong to all his posterity who follow in the steps of his prayerful faith.


<hi type="bold">5. Lord God--</hi>Jehovah, a name implying His immutable constancy to His promises. From the Hebrew root, meaning "existence." "He that is, was, and is to be," always the same (<reference osisRef="Heb.13.8">He 13:8</reference>; <reference osisRef="Rev.1.4">Re 1:4</reference>, <reference osisRef="1Cor.1.8">8</reference>; compare <reference osisRef="Exod.3.14">Ex 3:14</reference>, <reference osisRef="Exod.3.15">15</reference>; <reference osisRef="Exod.6.3">6:3</reference>). As He was unchangeable in His favor to Jacob, so will He be to His believing posterity.

<hi type="bold">of hosts--</hi>which Israel foolishly worshipped. Jehovah has all the hosts (saba) or powers of heaven and earth at His command, so that He is as all-powerful, as He is faithful, to fulfil His promises (<reference osisRef="Ps.135.6">Psa 135:6</reference>; <reference osisRef="Amos.5.27">Am 5:27</reference>).

<hi type="bold">memorial--</hi>the name expressive of the character in which God was ever to be remembered (<reference osisRef="Ps.135.13">Psa 135:13</reference>).

5. Lord God-- Jehovah, a name implying His immutable constancy to His promises. From the Hebrew root, meaning "existence." "He that is, was, and is to be," always the same (He 13:8; Re 1:4, 8; compare Ex 3:14, 15; 6:3). As He was unchangeable in His favor to Jacob, so will He be to His believing posterity. of hosts-- which Israel foolishly worshipped. Jehovah has all the hosts (saba) or powers of heaven and earth at His command, so that He is as all-powerful, as He is faithful, to fulfil His promises (Psa 135:6; Am 5:27). memorial-- the name expressive of the character in which God was ever to be remembered (Psa 135:13).


<hi type="bold">6. thou--</hi>who dost wish to be a true descendant of Jacob.

<hi type="bold">to THY God--</hi>who is therefore bound by covenant to hear thy prayers.

<hi type="bold">keep mercy and judgment--</hi>(<reference osisRef="Mic.6.8">Mi 6:8</reference>). These two include the second-table commandments, duty towards one's neighbor, the most visible test of the sincerity on one's repentance.

<hi type="bold">wait on thy God--</hi>alone, not on thy idols. Including all the duties of the first table (<reference osisRef="Ps.37.3">Psa 37:3</reference>, <reference osisRef="Ps.5.7">5, 7</reference>; <reference osisRef="Ps.40.1">40:1</reference>).

6. thou-- who dost wish to be a true descendant of Jacob. to THY God-- who is therefore bound by covenant to hear thy prayers. keep mercy and judgment-- (Mi 6:8). These two include the second-table commandments, duty towards one's neighbor, the most visible test of the sincerity on one's repentance. wait on thy God-- alone, not on thy idols. Including all the duties of the first table (Psa 37:3, 5, 7; 40:1).


<hi type="bold">7. merchant--</hi>a play on the double sense of the Hebrew, "Canaan," that is, a Canaanite and a "merchant" <reference osisRef="Ezek.16.3">Eze 16:3</reference>: "Thy birth is ... of Canaan." They who naturally were descendants of pious Jacob had become virtually Canaanites, who were proverbial as cheating merchants (compare <reference osisRef="Isa.23.11">Is 23:11</reference>, Margin), the greatest reproach to Israel, who despised Canaan. The Phoenicians called themselves Canaanites or merchants (<reference osisRef="Isa.23.8">Is 23:8</reference>).

<hi type="bold">oppress--</hi>open violence: as the "balances of deceit" imply fraud.

7. merchant-- a play on the double sense of the Hebrew, "Canaan," that is, a Canaanite and a "merchant" Eze 16:3: "Thy birth is... of Canaan." They who naturally were descendants of pious Jacob had become virtually Canaanites, who were proverbial as cheating merchants (compare Is 23:11, Margin), the greatest reproach to Israel, who despised Canaan. The Phoenicians called themselves Canaanites or merchants (Is 23:8). oppress-- open violence: as the "balances of deceit" imply fraud.


<hi type="bold">8. And--</hi>that is, Notwithstanding.

<hi type="bold">Yet I am ... rich--</hi>I regard not what the prophets say: I am content with my state, as I am rich (<reference osisRef="Rev.3.17">Re 3:17</reference>). Therefore, in just retribution, this is the very language of the enemy in being the instrument of Israel's punishment. <reference osisRef="Zech.11.5">Zec 11:5</reference>: "They that sell them say ... I am rich." Far better is poverty with honesty, than riches gained by sin.

<hi type="bold">my labours--</hi>my gains by labor.

<hi type="bold">they shall find none--</hi>that is, none shall find any.

<hi type="bold">iniquity ... that were sin--</hi>iniquity that would bring down the penalty of sin. Ephraim argues, My success in my labors proves that I am not a guilty sinner as the prophets assert. Thus sinners pervert God's long-suffering goodness (<reference osisRef="Matt.5.45">Mt 5:45</reference>) into a justification of their impenitence (compare <reference osisRef="Eccl.8.11-Eccl.8.13">Ec 8:11-13</reference>).

8. And-- that is, Notwithstanding. Yet I am... rich-- I regard not what the prophets say: I am content with my state, as I am rich (Re 3:17). Therefore, in just retribution, this is the very language of the enemy in being the instrument of Israel's punishment. Zec 11:5: "They that sell them say... I am rich." Far better is poverty with honesty, than riches gained by sin. my labours-- my gains by labor. they shall find none-- that is, none shall find any. iniquity... that were sin-- iniquity that would bring down the penalty of sin. Ephraim argues, My success in my labors proves that I am not a guilty sinner as the prophets assert. Thus sinners pervert God's long-suffering goodness (Mt 5:45) into a justification of their impenitence (compare Ec 8:11-13).


<hi type="bold">9. And--</hi>rather, "And yet." Though Israel deserves to be cast off for ever, yet I am still what I have been from the time of My delivering them out of Egypt, their covenant God; therefore, "I will yet make thee to dwell in tabernacles," that is, to keep the feast of tabernacles again in remembrance of a new deliverance out of bondage. Fulfilled primarily at the return from Babylon (<reference osisRef="Neh.8.17">Ne 8:17</reference>). Fully and antitypically to be fulfilled at the final restoration from the present dispersion (<reference osisRef="Zech.14.16">Zec 14:16</reference>; compare <reference osisRef="Lev.23.42">Le 23:42</reference>, <reference osisRef="Lev.23.43">43</reference>).

9. And-- rather, "And yet." Though Israel deserves to be cast off for ever, yet I am still what I have been from the time of My delivering them out of Egypt, their covenant God; therefore, "I will yet make thee to dwell in tabernacles," that is, to keep the feast of tabernacles again in remembrance of a new deliverance out of bondage. Fulfilled primarily at the return from Babylon (Ne 8:17). Fully and antitypically to be fulfilled at the final restoration from the present dispersion (Zec 14:16; compare Le 23:42, 43).


<hi type="bold">10. by ... the prophets--</hi>literally, "upon," that is, My spirit resting on them. I deposited with them My instructions which ought to have brought you to the right way. An aggravation of your guilt, that it was not through ignorance you erred, but in defiance of God and His prophets [Calvin]. Ahijah the Shilonite, Shemaiah, Iddo, Azariah, Hanani, Jehu, Elijah, Elisha, Micaiah, Joel, and Amos were "the prophets" before Hosea.

<hi type="bold">visions ... similitudes--</hi>I adopted such modes of communication, adapted to man's capacities, as were calculated to arouse attention: I left no means untried to reform you. The first, second, and third chapters contain examples of "similitudes."

10. by... the prophets-- literally, "upon," that is, My spirit resting on them. I deposited with them My instructions which ought to have brought you to the right way. An aggravation of your guilt, that it was not through ignorance you erred, but in defiance of God and His prophets [Calvin]. Ahijah the Shilonite, Shemaiah, Iddo, Azariah, Hanani, Jehu, Elijah, Elisha, Micaiah, Joel, and Amos were "the prophets" before Hosea. visions... similitudes-- I adopted such modes of communication, adapted to man's capacities, as were calculated to arouse attention: I left no means untried to reform you. The first, second, and third chapters contain examples of "similitudes."


<hi type="bold">11. Is there iniquity in Gilead?--</hi>He asks the question, not as if the answer was doubtful, but to strengthen the affirmation: "Surely they are vanity"; or as Maurer translates, "They are nothing but iniquity." Iniquity, especially idolatry, in Scripture is often termed "vanity." <reference osisRef="Prov.13.11">Pr 13:11</reference>: "Wealth gotten by vanity," that is, iniquity. <reference osisRef="Isa.41.29">Is 41:29</reference>: "They are all vanity ... images." "Gilead" refers to Mizpah-gilead, a city representing the region beyond Jordan (<reference osisRef="Hos.6.8">Ho 6:8</reference>; <reference osisRef="Judg.11.29">Jud 11:29</reference>); as "Gilgal," the region on this side of Jordan (<reference osisRef="Hos.4.15">Ho 4:15</reference>). In all quarters alike they are utterly vile.

<hi type="bold">their altars are as heaps in the furrows--</hi>that is, as numerous as such heaps: namely, the heaps of stones cleared out of a stony field. An appropriate image, as at a distance they look like altars (compare <reference osisRef="Hos.10.1">Ho 10:1</reference>, <reference osisRef="Hos.10.4">4</reference>; <reference osisRef="Hos.8.11">8:11</reference>). As the third member in the parallelism answers to the first, "Gilgal" to "Gilead," so the fourth to the second, "altars" to "vanity." The word "heaps" alludes to the name "Gilgal," meaning "a heap of stones." The very scene of the general circumcision of the people, and of the solemn passover kept after crossing Jordan, is now the stronghold of Israel's idolatry.

11. Is there iniquity in Gilead?-- He asks the question, not as if the answer was doubtful, but to strengthen the affirmation: "Surely they are vanity"; or as Maurer translates, "They are nothing but iniquity." Iniquity, especially idolatry, in Scripture is often termed "vanity." Pr 13:11: "Wealth gotten by vanity," that is, iniquity. Is 41:29: "They are all vanity... images." "Gilead" refers to Mizpah-gilead, a city representing the region beyond Jordan (Ho 6:8; Jud 11:29); as "Gilgal," the region on this side of Jordan (Ho 4:15). In all quarters alike they are utterly vile. their altars are as heaps in the furrows-- that is, as numerous as such heaps: namely, the heaps of stones cleared out of a stony field. An appropriate image, as at a distance they look like altars (compare Ho 10:1, 4; 8:11). As the third member in the parallelism answers to the first, "Gilgal" to "Gilead," so the fourth to the second, "altars" to "vanity." The word "heaps" alludes to the name "Gilgal," meaning "a heap of stones." The very scene of the general circumcision of the people, and of the solemn passover kept after crossing Jordan, is now the stronghold of Israel's idolatry.


<hi type="bold">12. Jacob fled ... served--</hi>Though ye pride yourselves on the great name of "Israel," forget not that your progenitor was the same Jacob who was a fugitive, and who served for Rachel fourteen years. He forgot not ME who delivered him when fleeing from Esau, and when oppressed by Laban (<reference osisRef="Gen.28.5">Ge 28:5</reference>; <reference osisRef="Gen.29.20">29:20</reference>, <reference osisRef="Gen.29.28">28</reference>; <reference osisRef="Deut.26.5">De 26:5</reference>). Ye, though delivered from Egypt (<reference osisRef="Hos.12.13">Ho 12:13</reference>), and loaded with My favors, are yet unwilling to return to Me.

<hi type="bold">country of Syria--</hi>the champaign region of Syria, the portion lying between the Tigris and Euphrates, hence called Mesopotamia. Padan-aram means the same, that is, "Low Syria," as opposed to Aramea (meaning the "high country") or Syria (<reference osisRef="Gen.48.7">Ge 48:7</reference>).

12. Jacob fled... served-- Though ye pride yourselves on the great name of "Israel," forget not that your progenitor was the same Jacob who was a fugitive, and who served for Rachel fourteen years. He forgot not ME who delivered him when fleeing from Esau, and when oppressed by Laban (Ge 28:5; 29:20, 28; De 26:5). Ye, though delivered from Egypt (Ho 12:13), and loaded with My favors, are yet unwilling to return to Me. country of Syria-- the champaign region of Syria, the portion lying between the Tigris and Euphrates, hence called Mesopotamia. Padan-aram means the same, that is, "Low Syria," as opposed to Aramea (meaning the "high country") or Syria (Ge 48:7).


<hi type="bold">13. by a prophet--</hi>Moses (<reference osisRef="Num.12.6-Num.12.8">Nu 12:6-8</reference>; <reference osisRef="Deut.18.15">De 18:15</reference>, <reference osisRef="Deut.18.18">18</reference>).

<hi type="bold">preserved--</hi>Translate, "kept"; there is an allusion to the same Hebrew word in <reference osisRef="Hos.12.12">Ho 12:12</reference>, "kept sheep"; Israel was kept by God as His flock, even as Jacob kept sheep (<reference osisRef="Ps.80.1">Psa 80:1</reference>; <reference osisRef="Isa.63.11">Is 63:11</reference>).

13. by a prophet-- Moses (Nu 12:6-8; De 18:15, 18). preserved-- Translate, "kept"; there is an allusion to the same Hebrew word in Ho 12:12, "kept sheep"; Israel was kept by God as His flock, even as Jacob kept sheep (Psa 80:1; Is 63:11).


<hi type="bold">14. provoked him--</hi>that is, God.

<hi type="bold">leave his blood upon him--</hi>not take away the guilt and penalty of the innocent blood shed by Ephraim in general, and to Molech in particular.

<hi type="bold">his reproach shall his Lord return unto him--</hi>Ephraim's dishonor to God in worshipping idols, God will repay to him. That God is "his Lord" by right redemption and special revelation to Ephraim only aggravates his guilt, instead of giving him hope of escape. God does not give up His claim to them as His, however they set aside His dominion. <chapter eID="Hos.12"/>

14. provoked him-- that is, God. leave his blood upon him-- not take away the guilt and penalty of the innocent blood shed by Ephraim in general, and to Molech in particular. his reproach shall his Lord return unto him-- Ephraim's dishonor to God in worshipping idols, God will repay to him. That God is "his Lord" by right redemption and special revelation to Ephraim only aggravates his guilt, instead of giving him hope of escape. God does not give up His claim to them as His, however they set aside His dominion.


<title type="x-s2">CHAPTER 13</title> <title type="x-s3"><reference osisRef="Hos.13.1-Hos.13.16">Ho 13:1-16</reference>. Ephraim's Sinful Ingratitude to God, and Its Fatal Consequence; God's Promise at Last.</title>
 This chapter and the fourteenth chapter probably belong to the troubled times that followed Pekah's murder by Hoshea (compare <reference osisRef="Hos.13.11">Ho 13:11</reference>; <reference osisRef="2Kgs.15.30">2Ki 15:30</reference>). The subject is the idolatry of Ephraim, notwithstanding God's past benefits, destined to be his ruin.

<hi type="bold">1. When Ephraim spake trembling--</hi>rather, "When Ephraim (the tribe most powerful among the twelve in Israel's early history) spake (authoritatively) there was trembling"; all reverentially feared him [Jerome], (compare <reference osisRef="Job.29.8">Job 29:8</reference>, <reference osisRef="Job.9.21">9, 21</reference>).

<hi type="bold">offended in Baal--</hi>that is, in respect to Baal, by worshipping him (<reference osisRef="1Kgs.16.31">1Ki 16:31</reference>), under Ahab; a more heinous offense than even the calves. Therefore it is at this climax of guilt that Ephraim "died." Sin has, in the sight of God, within itself the germ of death, though that death may not visibly take effect till long after. Compare <reference osisRef="Rom.7.9">Ro 7:9</reference>, "Sin revived, and I died." So Adam in the day of his sin was to die, though the sentence was not visibly executed till long after (<reference osisRef="Gen.2.17">Ge 2:17</reference>; <reference osisRef="2Cor.5.5">5:5</reference>). Israel is similarly represented as politically dead in <reference osisRef="Ezek.37.1-Ezek.37.28">Eze 37:1-28</reference>.

CHAPTER 13 Ho 13:1-16. Ephraim's Sinful Ingratitude to God, and Its Fatal Consequence; God's Promise at Last. This chapter and the fourteenth chapter probably belong to the troubled times that followed Pekah's murder by Hoshea (compare Ho 13:11; 2Ki 15:30). The subject is the idolatry of Ephraim, notwithstanding God's past benefits, destined to be his ruin. 1. When Ephraim spake trembling-- rather, "When Ephraim (the tribe most powerful among the twelve in Israel's early history) spake (authoritatively) there was trembling"; all reverentially feared him [Jerome], (compare Job 29:8, 9, 21). offended in Baal-- that is, in respect to Baal, by worshipping him (1Ki 16:31), under Ahab; a more heinous offense than even the calves. Therefore it is at this climax of guilt that Ephraim "died." Sin has, in the sight of God, within itself the germ of death, though that death may not visibly take effect till long after. Compare Ro 7:9, "Sin revived, and I died." So Adam in the day of his sin was to die, though the sentence was not visibly executed till long after (Ge 2:17; 5:5). Israel is similarly represented as politically dead in Eze 37:1-28.


<hi type="bold">2. according to their own understanding--</hi>that is, their arbitrary devising. Compare "will-worship," <reference osisRef="Col.2.23">Col 2:23</reference>. Men are not to be "wise above that which is written," or to follow their own understanding, but God's command in worship.

<hi type="bold">kiss the calves--</hi>an act of adoration to the golden calves (compare <reference osisRef="1Kgs.19.18">1Ki 19:18</reference>; <reference osisRef="Job.31.27">Job 31:27</reference>; <reference osisRef="Ps.2.12">Psa 2:12</reference>).

2. according to their own understanding-- that is, their arbitrary devising. Compare "will-worship," Col 2:23. Men are not to be "wise above that which is written," or to follow their own understanding, but God's command in worship. kiss the calves-- an act of adoration to the golden calves (compare 1Ki 19:18; Job 31:27; Psa 2:12).


<hi type="bold">3. they shall be as the morning cloud ... dew--</hi>(<reference osisRef="Hos.6.4">Ho 6:4</reference>). As their "goodness" soon vanished like the morning cloud and dew, so they shall perish like them.

<hi type="bold">the floor--</hi>the threshing-floor, generally an open area, on a height, exposed to the winds.

<hi type="bold">chimney--</hi>generally in the East an orifice in the wall, at once admitting the light, and giving egress to the smoke.

3. they shall be as the morning cloud... dew-- (Ho 6:4). As their "goodness" soon vanished like the morning cloud and dew, so they shall perish like them. the floor-- the threshing-floor, generally an open area, on a height, exposed to the winds. chimney-- generally in the East an orifice in the wall, at once admitting the light, and giving egress to the smoke.


4. (<reference osisRef="Hos.12.9">Ho 12:9</reference>; <reference osisRef="Isa.43.11">Is 43:11</reference>).

<hi type="bold">no saviour--</hi>temporal as well as spiritual.

<hi type="bold">besides me--</hi>(<reference osisRef="Isa.45.21">Is 45:21</reference>).

4. (Ho 12:9; Is 43:11). no saviour-- temporal as well as spiritual. besides me-- (Is 45:21).


<hi type="bold">5. I did know thee--</hi>did acknowledge thee as Mine, and so took care of thee (<reference osisRef="Ps.144.3">Psa 144:3</reference>; <reference osisRef="Amos.3.2">Am 3:2</reference>). As I knew thee as Mine, so thou shouldest know no God but Me (<reference osisRef="Hos.13.4">Ho 13:4</reference>).

<hi type="bold">in ... land of ... drought--</hi>(<reference osisRef="Deut.8.15">De 8:15</reference>).

5. I did know thee-- did acknowledge thee as Mine, and so took care of thee (Psa 144:3; Am 3:2). As I knew thee as Mine, so thou shouldest know no God but Me (Ho 13:4). in... land of... drought-- (De 8:15).


6. Image from cattle, waxing wanton in abundant pasture (compare <reference osisRef="Hos.2.5">Ho 2:5</reference>, <reference osisRef="2Cor.2.8">8</reference>; <reference osisRef="Deut.32.13-Deut.32.15">De 32:13-15</reference>). In proportion as I fed them to the full, they were so satiated that "their heart was exalted"; a sad contrast to the time when, by God's blessing, Ephraim truly "exalted himself in Israel" (<reference osisRef="Hos.13.1">Ho 13:1</reference>).

<hi type="bold">therefore have they forgotten me--</hi>the very reason why men should remember God (namely, prosperity, which comes from Him) is the cause often of their forgetting Him. God had warned them of this danger (<reference osisRef="Deut.6.11">De 6:11</reference>, <reference osisRef="Deut.6.12">12</reference>).

6. Image from cattle, waxing wanton in abundant pasture (compare Ho 2:5, 8; De 32:13-15). In proportion as I fed them to the full, they were so satiated that "their heart was exalted"; a sad contrast to the time when, by God's blessing, Ephraim truly "exalted himself in Israel" (Ho 13:1). therefore have they forgotten me-- the very reason why men should remember God (namely, prosperity, which comes from Him) is the cause often of their forgetting Him. God had warned them of this danger (De 6:11, 12).


7. (<reference osisRef="Hos.5.14">Ho 5:14</reference>; <reference osisRef="Lam.3.10">La 3:10</reference>).

<hi type="bold">leopard--</hi>The Hebrew comes from a root meaning "spotted" (compare <reference osisRef="Jer.13.23">Jr 13:23</reference>). Leopards lurk in thickets and thence spring on their victims.

<hi type="bold">observe--</hi>that is, lie in wait for them. Several manuscripts, the Septuagint, Vulgate, Syriac, and Arabic read, by a slight change of the Hebrew vowel pointing, "by the way of Assyria," a region abounding in leopards and lions. English Version is better.

7. (Ho 5:14; La 3:10). leopard-- The Hebrew comes from a root meaning "spotted" (compare Jr 13:23). Leopards lurk in thickets and thence spring on their victims. observe-- that is, lie in wait for them. Several manuscripts, the Septuagint, Vulgate, Syriac, and Arabic read, by a slight change of the Hebrew vowel pointing, "by the way of Assyria," a region abounding in leopards and lions. English Version is better.


8. "Writers on the natures of beasts say that none is more savage than a she bear, when bereaved of her whelps" [Jerome].

<hi type="bold">caul of ... heart--</hi>the membrane enclosing it: the pericardium.

<hi type="bold">there--</hi>"by the way" (<reference osisRef="Hos.13.7">Ho 13:7</reference>).

8. "Writers on the natures of beasts say that none is more savage than a she bear, when bereaved of her whelps" [Jerome]. caul of... heart-- the membrane enclosing it: the pericardium. there-- "by the way" (Ho 13:7).


<hi type="bold">9. thou ... in me--</hi>in contrast.

<hi type="bold">hast destroyed thyself--</hi>that is, thy destruction is of thyself (<reference osisRef="Prov.6.32">Pr 6:32</reference>; <reference osisRef="Prov.8.36">8:36</reference>).

<hi type="bold">in me is thine help--</hi>literally, "in thine help" (compare <reference osisRef="Deut.33.26">De 33:26</reference>). Hadst thou rested thy hope in Me, I would have been always ready at hand for thy help [Grotius].

9. thou... in me-- in contrast. hast destroyed thyself-- that is, thy destruction is of thyself (Pr 6:32; 8:36). in me is thine help-- literally, "in thine help" (compare De 33:26). Hadst thou rested thy hope in Me, I would have been always ready at hand for thy help [Grotius].


<hi type="bold">10. I will be thy king; where--</hi>rather, as the Margin and the Septuagint, Syriac, Vulgate, "Where now is thy king?" [Maurer]. English Version is, however, favored both by the Hebrew, by the antithesis between Israel's self-chosen and perishing kings, and God, Israel's abiding King (compare <reference osisRef="Hos.3.4">Ho 3:4</reference>, <reference osisRef="Hos.3.5">5</reference>).

<hi type="bold">where ... Give me a king--</hi>Where now is the king whom ye substituted in My stead? Neither Saul, whom the whole nation begged for, not contented with Me their true king (<reference osisRef="1Sam.8.5">1Sa 8:5</reference>, 7, 19, 20; <reference osisRef="1Sam.10.19">10:19</reference>), nor Jeroboam, whom subsequently the ten tribes chose instead of the line of David My anointed, can save thee now. They had expected from their kings what is the prerogative of God alone, namely, the power of saving them.

<hi type="bold">judges--</hi>including all civil authorities under the king (compare <reference osisRef="Amos.2.3">Am 2:3</reference>).

10. I will be thy king; where-- rather, as the Margin and the Septuagint, Syriac, Vulgate, "Where now is thy king?" [Maurer]. English Version is, however, favored both by the Hebrew, by the antithesis between Israel's self-chosen and perishing kings, and God, Israel's abiding King (compare Ho 3:4, 5). where... Give me a king-- Where now is the king whom ye substituted in My stead? Neither Saul, whom the whole nation begged for, not contented with Me their true king (1Sa 8:5, 7, 19, 20; 10:19), nor Jeroboam, whom subsequently the ten tribes chose instead of the line of David My anointed, can save thee now. They had expected from their kings what is the prerogative of God alone, namely, the power of saving them. judges-- including all civil authorities under the king (compare Am 2:3).


<hi type="bold">11. I gave ... king in ... anger ... took ... away in ... wrath--</hi>true both of Saul (<reference osisRef="1Sam.15.22">1Sa 15:22</reference>, <reference osisRef="1Sam.15.23">23</reference>; <reference osisRef="1Sam.16.1">16:1</reference>) and of Jeroboam's line (<reference osisRef="2Kgs.15.30">2Ki 15:30</reference>). Pekah was taken away through Hoshea, as he himself took away Pekahiah; and as Hoshea was soon to be taken away by the Assyrian king.

11. I gave... king in... anger... took... away in... wrath-- true both of Saul (1Sa 15:22, 23; 16:1) and of Jeroboam's line (2Ki 15:30). Pekah was taken away through Hoshea, as he himself took away Pekahiah; and as Hoshea was soon to be taken away by the Assyrian king.


<hi type="bold">12. bound up ... hid--</hi>Treasures, meant to be kept, are bound up and hidden; that is, do not flatter yourselves, because of the delay, that I have forgotten your sin. Nay (<reference osisRef="Hos.9.9">Ho 9:9</reference>), Ephraim's iniquity is kept as it were safely sealed up, until the due time comes for bringing it forth for punishment (<reference osisRef="Deut.32.34">De 32:34</reference>; <reference osisRef="Job.14.17">Job 14:17</reference>; <reference osisRef="Job.21.19">21:19</reference>; compare <reference osisRef="Rom.2.5">Ro 2:5</reference>). Opposed to "blotting out the handwriting against" the sinner (<reference osisRef="Col.2.14">Col 2:14</reference>).

12. bound up... hid-- Treasures, meant to be kept, are bound up and hidden; that is, do not flatter yourselves, because of the delay, that I have forgotten your sin. Nay (Ho 9:9), Ephraim's iniquity is kept as it were safely sealed up, until the due time comes for bringing it forth for punishment (De 32:34; Job 14:17; 21:19; compare Ro 2:5). Opposed to "blotting out the handwriting against" the sinner (Col 2:14).


<hi type="bold">13. sorrows of a travailing woman--</hi>calamities sudden and agonizing (<reference osisRef="Jer.30.6">Jr 30:6</reference>).

<hi type="bold">unwise--</hi>in not foreseeing the impending judgment, and averting it by penitence (<reference osisRef="Prov.22.3">Pr 22:3</reference>).

<hi type="bold">he should not stay long in the place of the breaking forth of children--</hi>When Israel might deliver himself from calamity by the pangs of penitence, he brings ruin on himself by so long deferring a new birth unto repentance, like a child whose mother has not strength to bring it forth, and which therefore remains so long in the passage from the womb as to run the risk of death (<reference osisRef="2Kgs.19.3">2Ki 19:3</reference>; <reference osisRef="Isa.37.3">Is 37:3</reference>; <reference osisRef="Isa.66.9">66:9</reference>).

13. sorrows of a travailing woman-- calamities sudden and agonizing (Jr 30:6). unwise-- in not foreseeing the impending judgment, and averting it by penitence (Pr 22:3). he should not stay long in the place of the breaking forth of children-- When Israel might deliver himself from calamity by the pangs of penitence, he brings ruin on himself by so long deferring a new birth unto repentance, like a child whose mother has not strength to bring it forth, and which therefore remains so long in the passage from the womb as to run the risk of death (2Ki 19:3; Is 37:3; 66:9).


14. Applying primarily to God's restoration of Israel from Assyria partially, and, in times yet future, fully from all the lands of their present long-continued dispersion, and political death (compare <reference osisRef="Hos.6.2">Ho 6:2</reference>; <reference osisRef="Isa.25.8">Is 25:8</reference>; <reference osisRef="Isa.26.19">26:19</reference>; <reference osisRef="Ezek.37.12">Eze 37:12</reference>). God's power and grace are magnified in quickening what to the eye of flesh seems dead and hopeless (<reference osisRef="Rom.4.17">Ro 4:17</reference>, <reference osisRef="Rom.4.19">19</reference>). As Israel's history, past and future, has a representative character in relation to the Church, this verse is expressed in language alluding to Messiah's (who is the ideal Israel) grand victory over the grave and death, the first-fruits of His own resurrection, the full harvest to come at the general resurrection; hence the similarity between this verse and Paul's language as to the latter (<reference osisRef="1Cor.15.55">1Co 15:55</reference>). That similarity becomes more obvious by translating as the Septuagint, from which Paul plainly quotes; and as the same Hebrew word is translated in <reference osisRef="Hos.13.10">Ho 13:10</reference>, "O death, where are thy plagues (paraphrased by the Septuagint, 'thy victory')? O grave, where is thy destruction (rendered by the Septuagint, 'thy sting')?" The question is that of one triumphing over a foe, once a cruel tyrant, but now robbed of all power to hurt.

<hi type="bold">repentance shall be hid from mine eyes--</hi>that is, I will not change My purpose of fulfilling My promise by delivering Israel, on the condition of their return to Me (compare <reference osisRef="Hos.14.2-Hos.14.8">Ho 14:2-8</reference>; <reference osisRef="Num.23.19">Nu 23:19</reference>; <reference osisRef="Rom.11.29">Ro 11:29</reference>).

14. Applying primarily to God's restoration of Israel from Assyria partially, and, in times yet future, fully from all the lands of their present long-continued dispersion, and political death (compare Ho 6:2; Is 25:8; 26:19; Eze 37:12). God's power and grace are magnified in quickening what to the eye of flesh seems dead and hopeless (Ro 4:17, 19). As Israel's history, past and future, has a representative character in relation to the Church, this verse is expressed in language alluding to Messiah's (who is the ideal Israel) grand victory over the grave and death, the first-fruits of His own resurrection, the full harvest to come at the general resurrection; hence the similarity between this verse and Paul's language as to the latter (1Co 15:55). That similarity becomes more obvious by translating as the Septuagint, from which Paul plainly quotes; and as the same Hebrew word is translated in Ho 13:10, "O death, where are thy plagues (paraphrased by the Septuagint, 'thy victory')? O grave, where is thy destruction (rendered by the Septuagint, 'thy sting')?" The question is that of one triumphing over a foe, once a cruel tyrant, but now robbed of all power to hurt. repentance shall be hid from mine eyes-- that is, I will not change My purpose of fulfilling My promise by delivering Israel, on the condition of their return to Me (compare Ho 14:2-8; Nu 23:19; Ro 11:29).


<hi type="bold">15. fruitful--</hi>referring to the meaning of "Ephraim," from a Hebrew root, "to be fruitful" (<reference osisRef="Gen.41.52">Ge 41:52</reference>). It was long the most numerous and flourishing of the tribes (<reference osisRef="Gen.48.19">Ge 48:19</reference>).

<hi type="bold">wind of the Lord--</hi>that is, sent by the Lord (compare <reference osisRef="Isa.40.7">Is 40:7</reference>), who has His instruments of punishment always ready. The Assyrian, Shalmaneser, &c., is meant (<reference osisRef="Jer.4.11">Jr 4:11</reference>; <reference osisRef="Jer.18.17">18:17</reference>; <reference osisRef="Ezek.19.12">Eze 19:12</reference>).

<hi type="bold">from the wilderness--</hi>that is, the desert part of Syria (<reference osisRef="1Kgs.19.15">1Ki 19:15</reference>), the route from Assyria into Israel.

<hi type="bold">he--</hi>the Assyrian invader. Shalmaneser began the siege of Samaria in 723 <hi type="bold">B.C. Its close was in 721 B.C., the first year of Sargon, who seems to have usurped the throne of Assyria while Shalmaneser was at the siege of Samaria. Hence, while <reference osisRef="2Kgs.17.6">2Ki 17:6</reference> states, "the king of Assyria took Samaria," <reference osisRef="2Kgs.18.10">2Ki 18:10</reference> says, "at the end of three years they took it." In Sargon's magnificent palace at Khorsabad, inscriptions mention the number--</hi>27,280--of Israelites carried captive from Samaria and other places of Israel by the founder of the palace [G. V. Smith].

15. fruitful-- referring to the meaning of "Ephraim," from a Hebrew root, "to be fruitful" (Ge 41:52). It was long the most numerous and flourishing of the tribes (Ge 48:19). wind of the Lord-- that is, sent by the Lord (compare Is 40:7), who has His instruments of punishment always ready. The Assyrian, Shalmaneser, &c., is meant (Jr 4:11; 18:17; Eze 19:12). from the wilderness-- that is, the desert part of Syria (1Ki 19:15), the route from Assyria into Israel. he-- the Assyrian invader. Shalmaneser began the siege of Samaria in 723 B.C. Its close was in 721 B.C., the first year of Sargon, who seems to have usurped the throne of Assyria while Shalmaneser was at the siege of Samaria. Hence, while 2Ki 17:6 states, "the king of Assyria took Samaria," 2Ki 18:10 says, "at the end of three years they took it." In Sargon's magnificent palace at Khorsabad, inscriptions mention the number-- 27,280--of Israelites carried captive from Samaria and other places of Israel by the founder of the palace [G. V. Smith].


16. This verse and <reference osisRef="Hos.13.15">Ho 13:15</reference> foretell the calamities about to befall Israel before her restoration (<reference osisRef="Hos.13.14">Ho 13:14</reference>), owing to her impenitence.

<hi type="bold">her God--</hi>the greatest aggravation of her rebellion, that it was against her God (<reference osisRef="Hos.13.4">Ho 13:4</reference>).

<hi type="bold">infants ... dashed in pieces, &c.--</hi>(<reference osisRef="2Kgs.8.12">2Ki 8:12</reference>; <reference osisRef="2Kgs.15.16">15:16</reference>; <reference osisRef="Amos.1.13">Am 1:13</reference>). <chapter eID="Hos.13"/>

16. This verse and Ho 13:15 foretell the calamities about to befall Israel before her restoration (Ho 13:14), owing to her impenitence. her God-- the greatest aggravation of her rebellion, that it was against her God (Ho 13:4). infants... dashed in pieces, &c.-- (2Ki 8:12; 15:16; Am 1:13).


<title type="x-s2">CHAPTER 14</title> <title type="x-s3"><reference osisRef="Hos.14.1-Hos.14.9">Ho 14:1-9</reference>. God's Promise of Blessing, on Their Repentance: Their Abandonment of Idolatry Foretold: The Conclusion of the Whole, the Just Shall Walk in God's Ways, but the Transgressor Shall Fall Therein.</title>

<hi type="bold">1. fallen by thine iniquity--</hi>(<reference osisRef="Hos.5.5">Ho 5:5</reference>; <reference osisRef="Hos.13.9">13:9</reference>).

CHAPTER 14 Ho 14:1-9. God's Promise of Blessing, on Their Repentance: Their Abandonment of Idolatry Foretold: The Conclusion of the Whole, the Just Shall Walk in God's Ways, but the Transgressor Shall Fall Therein. 1. fallen by thine iniquity-- (Ho 5:5; 13:9).


<hi type="bold">2. Take with you words--</hi>instead of sacrifices, namely, the words of penitence here put in your mouths by God. "Words," in Hebrew, mean "realities," there being the same term for "words" and "things"; so God implies, He will not accept empty professions (<reference osisRef="Ps.78.36">Psa 78:36</reference>; <reference osisRef="Isa.29.13">Is 29:13</reference>). He does not ask costly sacrifices, but words of heartfelt penitence.

<hi type="bold">receive us graciously--</hi>literally "(for) good."

<hi type="bold">calves of our lips--</hi>that is, instead of sacrifices of calves, which we cannot offer to Thee in exile, we present the praises of our lips. Thus the exile, wherein the temple service ceased, prepared the way for the gospel time when the types of the animal sacrifices of the Old Testament being realized in Christ's perfect sacrifice once for all, "the sacrifice of praise to God continually that is the fruit of our lips" (<reference osisRef="Heb.13.14">He 13:14</reference>) takes their place in the New Testament.

2. Take with you words-- instead of sacrifices, namely, the words of penitence here put in your mouths by God. "Words," in Hebrew, mean "realities," there being the same term for "words" and "things"; so God implies, He will not accept empty professions (Psa 78:36; Is 29:13). He does not ask costly sacrifices, but words of heartfelt penitence. receive us graciously-- literally "(for) good." calves of our lips-- that is, instead of sacrifices of calves, which we cannot offer to Thee in exile, we present the praises of our lips. Thus the exile, wherein the temple service ceased, prepared the way for the gospel time when the types of the animal sacrifices of the Old Testament being realized in Christ's perfect sacrifice once for all, "the sacrifice of praise to God continually that is the fruit of our lips" (He 13:14) takes their place in the New Testament.


3. Three besetting sins of Israel are here renounced, trust in Assyria, application to Egypt for its cavalry (forbidden, <reference osisRef="Deut.17.16">De 17:16</reference>; compare <reference osisRef="Hos.7.11">Ho 7:11</reference>; <reference osisRef="Hos.11.5">11:5</reference>; <reference osisRef="Hos.12.1">12:1</reference>; <reference osisRef="2Kgs.17.4">2Ki 17:4</reference>; <reference osisRef="Ps.33.17">Psa 33:17</reference>; <reference osisRef="Isa.30.2">Is 30:2</reference>, <reference osisRef="Isa.30.16">16</reference>; <reference osisRef="Isa.31.1">31:1</reference>), and idolatry.

<hi type="bold">fatherless--</hi>descriptive of the destitute state of Israel, when severed from God, their true Father. We shall henceforth trust in none but Thee, the only Father of the fatherless, and Helper of the destitute (<reference osisRef="Ps.10.14">Psa 10:14</reference>; <reference osisRef="Ps.68.5">68:5</reference>); our nation has experienced Thee such in our helpless state in Egypt, and now in a like state again our only hope is Thy goodness.

3. Three besetting sins of Israel are here renounced, trust in Assyria, application to Egypt for its cavalry (forbidden, De 17:16; compare Ho 7:11; 11:5; 12:1; 2Ki 17:4; Psa 33:17; Is 30:2, 16; 31:1), and idolatry. fatherless-- descriptive of the destitute state of Israel, when severed from God, their true Father. We shall henceforth trust in none but Thee, the only Father of the fatherless, and Helper of the destitute (Psa 10:14; 68:5); our nation has experienced Thee such in our helpless state in Egypt, and now in a like state again our only hope is Thy goodness.


4. God's gracious reply to their self-condemning prayer.

<hi type="bold">backsliding--</hi>apostasy: not merely occasional backslidings. God can heal the most desperate sinfulness [Calvin].

<hi type="bold">freely--</hi>with a gratuitous, unmerited, and abundant love (<reference osisRef="Ezek.16.60-Ezek.16.63">Eze 16:60-63</reference>). So as to the spiritual Israel (<reference osisRef="John.15.16">Joh 15:16</reference>; <reference osisRef="Rom.3.24">Ro 3:24</reference>; <reference osisRef="Rom.5.8">5:8</reference>; <reference osisRef="1John.4.10">1Jo 4:10</reference>).

4. God's gracious reply to their self-condemning prayer. backsliding-- apostasy: not merely occasional backslidings. God can heal the most desperate sinfulness [Calvin]. freely-- with a gratuitous, unmerited, and abundant love (Eze 16:60-63). So as to the spiritual Israel (Joh 15:16; Ro 3:24; 5:8; 1Jo 4:10).


<hi type="bold">5. as the dew--</hi>which falls copiously in the East, taking the place of the more frequent rains in other regions. God will not be "as the early dew that goeth away," but constant (<reference osisRef="Hos.6.3">Ho 6:3</reference>, <reference osisRef="Hos.6.4">4</reference>; <reference osisRef="Job.29.19">Job 29:19</reference>; <reference osisRef="Prov.19.12">Pr 19:12</reference>).

<hi type="bold">the lily--</hi>No plant is more productive than the lily, one root often producing fifty bulbs [Pliny, Natural History, 21.5]. The common lily is white, consisting of six leaves opening like bells. The royal lily grows to the height of three or four feet; <reference osisRef="Matt.6.29">Mt 6:29</reference> alludes to the beauty of its flowers.

<hi type="bold">roots as Lebanon--</hi>that is, as the trees of Lebanon (especially the cedars), which cast down their roots as deeply as is their height upwards; so that they are immovable [Jerome], (<reference osisRef="Isa.10.34">Is 10:34</reference>). Spiritual growth consists most in the growth of the root which is out of sight.

5. as the dew-- which falls copiously in the East, taking the place of the more frequent rains in other regions. God will not be "as the early dew that goeth away," but constant (Ho 6:3, 4; Job 29:19; Pr 19:12). the lily-- No plant is more productive than the lily, one root often producing fifty bulbs [Pliny, Natural History, 21.5]. The common lily is white, consisting of six leaves opening like bells. The royal lily grows to the height of three or four feet; Mt 6:29 alludes to the beauty of its flowers. roots as Lebanon-- that is, as the trees of Lebanon (especially the cedars), which cast down their roots as deeply as is their height upwards; so that they are immovable [Jerome], (Is 10:34). Spiritual growth consists most in the growth of the root which is out of sight.


<hi type="bold">6. branches--</hi>shoots, or suckers.

<hi type="bold">beauty ... as the olive--</hi>which never loses its verdure. One plant is not enough to express the graces of God's elect people. The lily depicts its lovely growth; but as it wants duration and firmness, the deeply rooted cedars of Lebanon are added; these, however, are fruitless, therefore the fruitful, peace-bearing, fragrant, ever green olive is added.

<hi type="bold">smell as Lebanon--</hi>which exhaled from it the fragrance of odoriferous trees and flowers. So Israel's name shall be in good savor with all (<reference osisRef="Gen.27.27">Ge 27:27</reference>; <reference osisRef="Song.4.11">So 4:11</reference>).

6. branches-- shoots, or suckers. beauty... as the olive-- which never loses its verdure. One plant is not enough to express the graces of God's elect people. The lily depicts its lovely growth; but as it wants duration and firmness, the deeply rooted cedars of Lebanon are added; these, however, are fruitless, therefore the fruitful, peace-bearing, fragrant, ever green olive is added. smell as Lebanon-- which exhaled from it the fragrance of odoriferous trees and flowers. So Israel's name shall be in good savor with all (Ge 27:27; So 4:11).


7. They that used to dwell under Israel's shadow (but who shall have been forced to leave it), shall return, that is, be restored (<reference osisRef="Ezek.35.9">Eze 35:9</reference>). Others take "His shadow" to mean Jehovah's (compare <reference osisRef="Ps.17.8">Psa 17:8</reference>; <reference osisRef="Ps.91.1">91:1</reference>; <reference osisRef="Isa.4.6">Is 4:6</reference>), which <reference osisRef="Hos.14.1">Ho 14:1</reference>, 2 ("return unto the Lord," &c.) favor. But the "his" in <reference osisRef="Hos.14.6">Ho 14:6</reference> refers to Israel, and therefore must refer to the same here.

<hi type="bold">revive as ... corn--</hi>As the corn long buried in the earth springs up, with an abundant produce, so shall they revive from their calamities, with a great increase of offspring (compare <reference osisRef="John.12.24">Joh 12:24</reference>).

<hi type="bold">scent thereof--</hi>that is, Israel's fame. Compare <reference osisRef="Hos.14.6">Ho 14:6</reference>, "His smell as Lebanon"; <reference osisRef="Song.1.3">So 1:3</reference>: "Thy name is as ointment poured forth." The Septuagint favors the Margin, "memorial."

<hi type="bold">as the wine of Lebanon--</hi>which was most celebrated for its aroma, flavor, and medicinal restorative properties.

7. They that used to dwell under Israel's shadow (but who shall have been forced to leave it), shall return, that is, be restored (Eze 35:9). Others take "His shadow" to mean Jehovah's (compare Psa 17:8; 91:1; Is 4:6), which Ho 14:1, 2 ("return unto the Lord," &c.) favor. But the "his" in Ho 14:6 refers to Israel, and therefore must refer to the same here. revive as... corn-- As the corn long buried in the earth springs up, with an abundant produce, so shall they revive from their calamities, with a great increase of offspring (compare Joh 12:24). scent thereof-- that is, Israel's fame. Compare Ho 14:6, "His smell as Lebanon"; So 1:3: "Thy name is as ointment poured forth." The Septuagint favors the Margin, "memorial." as the wine of Lebanon-- which was most celebrated for its aroma, flavor, and medicinal restorative properties.


<hi type="bold">8. Ephraim shall say--</hi>being brought to penitence by God's goodness, and confessing and abhorring his past madness.

<hi type="bold">I have heard ... and observed him--</hi>I Jehovah have answered and regarded him with favor; the opposite of God's "hiding His face from" one (<reference osisRef="Deut.31.17">De 31:17</reference>). It is the experience of God's favor, in contrast to God's wrath heretofore, that leads Ephraim to abhor his past idolatry. Jehovah heard and answered: whereas the idols, as Ephraim now sees, could not hear, much less answer.

<hi type="bold">I am ... a green fir--</hi>or cypress; ever green, winter and summer alike; the leaves not falling off in winter.

<hi type="bold">From me is thy fruit found--</hi>"From Me," as the root. Thou needest go no farther than Me for the supply of all thy wants; not merely the protection implied by the shadow of the cypress, but that which the cypress has not, namely, fruit, all spiritual and temporal blessings. It may be also implied, that whatever spiritual graces Ephraim seeks for or may have, are not of themselves, but of God (<reference osisRef="Ps.1.3">Psa 1:3</reference>; <reference osisRef="John.15.4">Joh 15:4</reference>, <reference osisRef="John.5.8">5, 8</reference>; <reference osisRef="Jas.1.17">Jas 1:17</reference>). God's promises to us are more our security for mortifying sin than our promises to God (<reference osisRef="Isa.27.9">Is 27:9</reference>).

8. Ephraim shall say-- being brought to penitence by God's goodness, and confessing and abhorring his past madness. I have heard... and observed him-- I Jehovah have answered and regarded him with favor; the opposite of God's "hiding His face from" one (De 31:17). It is the experience of God's favor, in contrast to God's wrath heretofore, that leads Ephraim to abhor his past idolatry. Jehovah heard and answered: whereas the idols, as Ephraim now sees, could not hear, much less answer. I am... a green fir-- or cypress; ever green, winter and summer alike; the leaves not falling off in winter. From me is thy fruit found-- "From Me," as the root. Thou needest go no farther than Me for the supply of all thy wants; not merely the protection implied by the shadow of the cypress, but that which the cypress has not, namely, fruit, all spiritual and temporal blessings. It may be also implied, that whatever spiritual graces Ephraim seeks for or may have, are not of themselves, but of God (Psa 1:3; Joh 15:4, 5, 8; Jas 1:17). God's promises to us are more our security for mortifying sin than our promises to God (Is 27:9).


9. Epilogue, summing up the whole previous teaching. Here alone Hosea uses the term "righteous," so rare were such characters in his day. There is enough of saving truth clear in God's Word to guide those humbly seeking salvation, and enough of difficulties to confound those who curiously seek them out, rather than practically seek salvation.

<hi type="bold">fall--</hi>stumble and are offended at difficulties opposed to their prejudices and lusts, or above their self-wise understanding (compare <reference osisRef="Prov.10.29">Pr 10:29</reference>; <reference osisRef="Mic.2.7">Mi 2:7</reference>; <reference osisRef="Matt.11.19">Mt 11:19</reference>; <reference osisRef="Luke.2.34">Lu 2:34</reference>; <reference osisRef="John.7.17">Joh 7:17</reference>; <reference osisRef="1Pet.2.7">1Pe 2:7</reference>, <reference osisRef="2Cor.2.8">8</reference>). To him who sincerely seeks the agenda, God will make plain the credenda. Christ is the foundation-stone to some: a stone of stumbling and rock of offense to others. The same sun softens wax and hardens clay. But their fall is the most fatal who fall in the ways of God, split on the Rock of ages, and suck poison out of the Balm of Gilead. <chapter eID="Hos.14"/>

9. Epilogue, summing up the whole previous teaching. Here alone Hosea uses the term "righteous," so rare were such characters in his day. There is enough of saving truth clear in God's Word to guide those humbly seeking salvation, and enough of difficulties to confound those who curiously seek them out, rather than practically seek salvation. fall-- stumble and are offended at difficulties opposed to their prejudices and lusts, or above their self-wise understanding (compare Pr 10:29; Mi 2:7; Mt 11:19; Lu 2:34; Joh 7:17; 1Pe 2:7, 8). To him who sincerely seeks the agenda, God will make plain the credenda. Christ is the foundation-stone to some: a stone of stumbling and rock of offense to others. The same sun softens wax and hardens clay. But their fall is the most fatal who fall in the ways of God, split on the Rock of ages, and suck poison out of the Balm of Gilead.


<milestone n="THE BOOK OF JOEL" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF JOEL</title>

THE BOOK OF JOEL