HOSEA 12 COMME�TARYEDITED BY GLE�� PEASE

1 [a]1 Ephraim feeds on the wind; he pursues the east wind all day and multiplies lies and violence.He makes a treaty with Assyria and sends olive oil to Egypt.

BAR�ES, "Ephraim feedeth on wind, and followeth after the east wind -The East wind in Palestine, coming from Arabia and the far East, over large tracts of sandy waste, is parching, scorching, destructive to vegetation, oppressive to man, violent and destructive on the sea Psa_48:7, and, by land also, having the force of the whirlwind (Job_27:21; see Jer_18:17). “The East wind carrieth him away and he departeth, and as a whirlwind hurleth him out of his place.” In leaving God and following idols, Ephraim “fed on” what is unsatisfying, and chased after what is destructive. If a hungry man were to “feed on wind,” it would be light food. If a man could overtake the East wind, it were his destruction. : Israel “fed on wind,” when he sought by gifts to win one who could aid him no more than the wind; “he chased the East wind,” when, in place of the gain which he sought, he received from the patron whom he had adopted, no slight loss.” Israel sought for the scorching wind, when it could betake itself under the shadow of God. : “The scorching wind is the burning of calamities, and the consuming fire of affliction.”

He increaseth lies and desolation - Unrepented sins and their punishment are, in God’s govermnent, linked together; so that to multiply sin is, in fact, to multiply desolation. Sin and punishment are bound together, as cause and effect. Man overlooks what he does not see. Yet not the less does he “treasure up wrath against the day of wrath and revelation of the righteous Judgment of God” Rom_2:5. : “Lying” will signify false speaking, false dealing, false belief, false opinions, false worship, false pretences for color thereof, false hopes, or relying on things that will deceive. In all these kinds, was Ephraim at that time guilty, adding one sort of lying to another.”

They do make a covenant with the Assyrians and oil is carried into Egypt -Oil was a chief product of Palestine, from where it is called “a land of oil olive” Deu_8:8; and “oil” with balm was among its chief exports to Tyre (Eze_27:17; see the note above at Hos_2:8). It may also include precious ointments, of which it was the basis. As an export of great value, it stands for all other presents, which Hoshea sent to So, King of Egypt. Ephraim, threatened by God, looked first to the Assyrian, then to Egypt, to strengthen itself. Having dealt falsely with God, he dealt falsely with man. First, he

“made covenant with” Shalmaneser, king of “Assyria;” then, finding the tribute, the price of his help, burdensome to him, he broke that covenant, by sending to Egypt. Seeking to make friends out of God, Ephraim made the more powerful, the Assyrian, the more his enemy, by seeking the friendship of Egypt; and God executed His judgments through those, by whose help they had hoped to escape them.

CLARKE, "Ephraim feedeth on wind - He forms and follows empty and unstable counsels.

Followeth after the east wind - They are not only empty, but dangerous and destructive. The east wind was, and still is, in all countries, a parching, wasting, injurious wind.

He daily increaseth lies - He promises himself safety from foreign alliances. He “made a covenant with the Assyrians,” and sent a subsidy of “oil to Egypt.” The latter abandoned him; the former oppressed him.

GILL, "Ephraim feedeth on wind,.... Which will be no more profitable and beneficial to him than wind is to a man that opens his mouth, and fills himself with it: the phrase is expressive of labour in vain, and of a man's getting nothing by all the pains he takes; the same with sowing the wind, and reaping the whirlwind, Hos_8:7; and so the Targum has it here,

"the house of Israel are like to one that sows the wind, and reaps the whirlwind all the day;''

and this refers either to the worship of idols, and the calves in particular, and the vain hope of good things promised to themselves from thence; or to their vain confidence in the alliances and confederacies they entered into with neighbouring nations; from which they expected much, but found little:

and followed after the east wind; a wind strong and vehement, burning and blasting, very noxious and harmful; so that, instead of receiving any profit and advantage either by their idolatry or their covenants with other nations, they were only in these things pursuing what would be greatly to their detriment: or they would be no more able to attain by such methods what they sought for, than they would be able to overtake the east wind, which is a very swift and fleeting one; so that this clause exposes their folly, in expecting good things from their idols, or help from their neighbours;

he daily increaseth lies and desolation; while they multiplied idols, which are lies fallacious and deceitful, and idolatrous rites and acts of worship, they do but increase their desolation and ruin, which such things are the cause of, and will certainly bring them unto; or, not content with the daily increase of their idolatries among themselves, they continually persecute, spoil, and plunder those who do not give into their false worship: so the Targum,

"lies and spoil they multiply;''

idolaters are generally persecutors:

and they do make a covenant with the Assyrians: and gave tribute and presents to their kings, as Menahem did to Pul, and Hoshea to Shalmaneser, not to hurt them, and to help and assist them against their enemies, and to strengthen their kingdom; see 2Ki_15:19;

and oil is carried into Egypt: one while they sent presents to the Assyrians, to obtain their favour and friendship: and at another time to the Egyptians; nay, they sent to So king of Egypt, at the same time they were tributary to Assyria, and, conspiring against him, brought on their ruin; and oil was a principal part of the present sent; for this was carried not by way of traffic, but as a present: so the Targum,

"and they carried gifts to Egypt;''

see Isa_57:9. The land of Israel, being a land of oil olive, was famous for the best oil, of which there was a scarcity in Egypt, and therefore a welcome present there, as balsam also was; see Gen_37:25.

HE�RY, "I. Ephraim is convicted of folly, in staying himself upon Egypt and Assyria, when he was in straits (Hos_12:1): Ephraim feeds on wind, that is, feeds himself with vain hopes of assistance from man, when he is at variance with God; and, when he meets with disappointments, he still pursues the same game, and greedily pants and follows after the east wind, which he cannot catch holy of, nor, if he could, would it be nourishing, nay, would be noxious. We say of the wind in the east, It is good neither for man nor beast. It was said (Hos_8:7), He sows the wind; and as he sows so he reaps (He reaps the whirlwind); and as he reaps so he feeds - He feeds on the wind, the east wind. Note, Those that make creatures their confidence make fools of themselves, and take a great deal of pains to put a cheat upon their own souls and to prepare vexation for themselves: He daily increaseth lies, that is, multiplies his correspondences and leagues with his neighbours, which will all prove deceitful to him; nay, they will prove desolation to him. Those very nations that he makes his refuge will prove his ruin. Those that stay themselves upon lies will be still coveting to increase them, that they may build their hopes firmly upon them; as if many lies twisted together would make one truth, or many broken reeds and rotten supports one sound one, which is a great delusion and will prove to them a great desolation; for those that observe lying vanities the more they increase them the more disappointments they prepare for themselves and the further they run from their own mercies. The men of Ephraim did so when they thought to secure the Assyrians in their interests by a solemn league, signed, sealed, and sworn to: They make a covenant with the Assyrians, but they will find there is no hold of them; that potent prince will be a slave to his word no longer than he pleases. They thought to secure the Egyptians for their confederates by a rich present of the commodities of their country, not only to purchase their favour, but to show that their friendship was worth having: Oil is carried into Egypt. But the Egyptians, when they had got the bribe, dropped the cause, and Ephraim was never the better for them. Oleum perdidit et operam - The oil and the labour are both lost. This was feeding on wind; this was increasing lies and desolation.

JAMISO�, "Hos_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 Hos_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.

feedeth on wind— (Pro_15:14; Isa_44:20). Followeth after vain objects, such as alliances with idolaters and their idols (compare Hos_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 practiced by Israel [Maurer]. Acts which would prove the cause of Israel’s own desolation [Calvin].

covenant with ... Assyrians— (Hos_5:13; Hos_7:11).

oil ... into Egypt— as a present from Israel to secure Egypt’s alliance (Isa_30:6; Isa_57:9; compare 2Ki_17:4). Palestine was famed for oil (Eze_27:17).

CALVI�, "Verse 1The Prophet here inveighs against the vain hopes of the people, for they were inflated with such arrogance, that they despised all instruction and all admonitions. It was therefore necessary, in the first place, to correct this vice, and hence he says, Ephraim feeds on wind For when one gulps the wind, he seems indeed to fill his mouth, and his throat, and his chest, and his whole stomach; but there is nothing but air, no nourishment. So he says that Israel entertained indeed much confidence in their crafty ways, but it was to feed only on the wind. They dreamt that they were happy, when they secured confederacies, when they had both the Assyrians and the Egyptians as their associates. They are only blasts, says the Prophet; nay, he says, they are noxious blasts; for by the East he understands the east wind, which blows from the rising of the sun; and this, as they say, is in Judea a dry and often a stormy wind. Other winds either bring rain or some other advantage: but this wind brings nothing but drought and storms. It hence then appears that the Prophet meant that Israel, through this their vain confidence, procured for themselves many sorrows and ever remained void and empty. Ephraim then feeds on the wind, and further, he follows after the east wind

Hosea explains afterwards his mind more clearly, He daily multiplies falsehood and desolation, he says. By falsehood he glances, I have no doubt, at the impostures by which the people deceived themselves, as hypocrites do, who, by sharpening their wits to deceive God, involve themselves in many fatal snares. So also is Israel said to have multiplied falsehood; for they made themselves so obstinate, as to become quite hardened against God’s teaching; and this obstinacy is called falsehood for this reason, for unbelieving men, as we see, fabricate for themselves many excuses; and though they be impostures, they yet think themselves safe against all the threatening of God, provided they set up, I know not what, something which they think will be sufficiently available. Hence the Prophet repeats again, that there was nothing but

falsehood in all their crafty decrees.

He then presses the point still more, and says, that it was “desolation”, that is, the cause of desolation. He then first derides the vain confidence of the people, because they thought that they could blind the eyes of God by their vain disguises; “This is falsehood,” he says “this is imposture.” Then he presses them more heavily and says “This is your perdition: you shall at last perceive, that you have gained nothing by your counsels but destruction.”

How so? Because they made a covenant. I take this latter clause as explanatory: for if the Prophet had only spoken generally, the impiety of the people would not have been sufficiently exposed; and the masks of secure men must be torn away, and their crimes, as it were, painted, that they may be ashamed; for except they are drawn forth as it were before the public, and their turpitude exposed to the view of all, they will ever hide themselves in their secret places. This then is the reason why the Prophet here specifically points out their frauds, which he had before mentioned. Behold, he says, they made a covenant with the Assyrian, and carry their oil into Egypt; that is, they hunt for the friendship of the Assyrian on one side, and on the other they conciliate with great importunity the Egyptians; nay, they spare not their own goods, for they carry presents in order to gain them. We now then understand how Israel had multiplied falsehood and desolation; for they implicated themselves in illicit compacts. But why it was unlawful for them to fly to the Assyrians and Egyptians, we have explained elsewhere, nor is it needful here to repeat at large what has been said: God wished the people to be under his protection; and when God promised to be the defender of their safety, they ought to have been satisfied with his protection alone: but when they retook themselves to Egypt and to Assyria, it was a clear evidence of unbelief; for it was the same as to deny the power of God to be sufficient for them. And we also know that the Israelites never went to Assyria or to Egypt, except when they meditated the destruction of their own brethren; for they often laboured to overturn the kingdom of Judah: they only sought associates to gratify their own cruelty. But this one reason, however, was abundantly sufficient to condemn them, that they fortified themselves by foreign aids, when God was willing to keep them as it were inclosed under his own wings. Whenever then we attempt to provide for ourselves by unlawful means, it is the same thing as if we denied God; for he calls and invites us to come under his protection: but when we run in our thoughts here and there, and seek some vain helps, we grievously dishonour God: it is, as it were, to fly into Egypt or into Assyria. And for this purpose ought the doctrine of this verse to be applied. It follows —COFFMA�, "Verse 1We are grateful indeed to find a wonderful evaluation of the endless and contradictory emendations (corrections!) that scholars have presumed to make in this chapter. The following quotation from James Ward expresses exactly how this writer feels concerning the text of the Holy Bible. We shall take the liberty of quoting somewhat at length from him:

�owhere is the text of Hosea more obscure than in Hosea 12 ... One impulse that

comes over the commentator as he works over these lines is to re-arrange them. Few have resisted the impulse. I have pondered them all and played with new combinations of my own. In the end, I have found them all failures ... The only genuine alternative to this counsel of despair is to make sense boldly of the text as it comes to us. (We say, Amen) ... Perhaps I have stared at the received text (the Masoretic text) of Hosea 12 too long and have finally seen order where none exists. �evertheless I do see order there, in the poetic structure of the larger components if not in every line or phrase. This order becomes clearer to the reader of the Hebrew text as he finds it resisting his effort to refashion it into some other form.[1]We have stressed this remarkable insight of Ward's, because this is a concise statement of our attitude toward all of the countless changes which modern critical scholars attempt to make in nearly any passage of the Holy Bible. �one of them, nor all of them put together, affords any genuine improvement, serving only to obscure and confuse what the sacred writers wrote. It is our conviction that the duty of a faithful commentator on the Word of God is that of interpreting the text as we have received it, instead of guessing what the prophet should have written, or intended to write! The Bible makes sense as it is written, and the speculative guesses of uninspired men, who in not a few instances are evil men, afford a very poor substitute for the passages of Scriptures they presume to displace. If, as Ward stated, this chapter of Hosea (admittedly one of the most obscure in the Bible) makes sense when studied and understood, how much more is it true of the whole Bible?

Hosea 12:1

"Ephraim feedeth on wind, and followeth after the east wind: he continually multiplieth lies and desolation: and they make a covenant with Assyria, and oil is carried into Egypt."

Feedeth on wind ... east wind ..." This is a similar metaphor to the one used earlier (Hosea 8:7), "Sowing to the wind, reaping the whirlwind." What is clearly meant is the vanity and fruitlessness of Ephraim's self-directed efforts to secure his safety and prosperity while pursuing a rebellious course contrary to the will of God.

"Multiplieth lies and desolation ..." This is more adequately explained in the next line, where the courting of both their mortal enemies at the same time is mentioned. Ephraim, in order to provide against the eventuality of an Assyrian invasion, made a covenant with Assyria, but at the same time he was trying to buy the friendship of Egypt with gifts of oil. Ward's rendition of this verse is:

"Ephraim herds a wind, chases an east wind all day.He compounds lies with violence,

They make a covenant with Asshur, and oil is carried to Egypt."SIZE>

This conduct on the part of Ephraim was reprehensible because, "Rather than seeking the Lord and keeping the Covenant, they were playing the game of international politics and perhaps intrigue."[2] "The outcome of Ephraim's activity,

according to the figure, is something void and empty."[3]

COKE, "Hosea 12:1. Lies and desolations— Perfidiousness and violence. Houbigant reads the next clause, They make a covenant with the Assyrians, whilst in the mean time oil is carried into Egypt. That is, "While they were in covenant with the Assyrians, they were secretly and perfidiously seeking an alliance with the Egyptians." Egypt was not a country remarkable for oil of olives, which yet is one great necessary of life in the eastern countries, being very much used there for food. At the same time oil was wanted for lights there, which must not only have been necessarily very numerous in so populous a country; but was also used by the ancient Egyptians in great quantities for illuminations, which are still very frequent in those countries; and especially in those months when the �ile overflows, of which Maillet in his Letters gives a most amusing description, and which we may suppose obtained sometimes, more or less, even in the prophetic times. To which also we may add, the custom which obtains universally there, of keeping lamps burning during the night, in all the apartments of a house that are kept in use; which occasions Maillet to say, that perhaps there is no country in the world where so much oil is consumed as in Egypt. This great consumption of oil occasioned the Egyptians anciently to extract it from other vegetables, as well as olives; and still occasions them to do so. One plant in particular, called cirika, which greatly resembles wild succory, furnishes them with a good deal of oil; but as its smell is very disagreeable, and its light not so clear as that of olive oil, it is not burnt by people of condition, or those who would be thought such. Syria, on the contrary, was a land of oil; and it was produced in great quantities in that part which the Jews inhabited. It is no wonder then, that when the Jews wanted to pay their court to the Egyptians, they sent them the present of oil, with which the prophet here upbraids them. It was what their country produced in great abundance, and it was highly acceptable in Egypt. See the Observations, p. 387.

TRAPP, "Verse 1Hosea 12:1 Ephraim feedeth on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and oil is carried into Egypt.

Ver. 1. Ephraim feedeth on wind] Slender feeding; unless Ephraim were of the chameleon kind: quippe nec cor auro satiatur nec corpus aura. Wind fills, but feeds not, Isaiah 55:10. Ephraim had sowed the wind, Hosea 8:7, but to what profit? He that ministereth seed to the sower, and bread to the eater, would here, surely, neither give bread for food, nor multiply their seed sown, 2 Corinthians 9:10, but send them to the gods that they had chosen, and to their confederates whom they so relied upon, from whom they should reap the whirlwind. {See Trapp on "Hosea 8:7"} Wind, we know, bloweth up storms and tempests; so doth idolatry and creature confidence, the tempest of God’s wrath that will never be blown over.

And followeth after the east wind] Which if he catch, a great catch he is like to have

of it. Eurus est ventus urens et exsiccans. The east wind is noted in Scripture for pernicious and harmful to fruits and herbs, Genesis 41:6, Ezekiel 7:10; Ezekiel 29:17, Hosea 13:15; violent it is also, and spareth not men, Jonah 4:8. The Seventy render it, καυσωνα, a burning blast, as they do the former words, Ephraim is an evil spirit, by a mistake of the points. Job speaketh of some that fill their bellies with the east wind; they think to do so, but it proves otherwise; they snuff up the wind with the wild ass, but it tumors them only, and proves pestilential. It is very dangerous for men to follow after their own conceits and counsels. It may be worse to them upon their deathbeds, when they are launching into the main of immortality, than any rough east wind ( Euroaquilo), or than any Euroclydon, that wind mentioned Acts 27:14, that hath its name from stirring up storms, and is by Pliny called navigantium pestis, the mariner’s misery, una eurus notusque ruunt (Virg.). An empty body meeting with tempests will have much ado to bear up. If Ephraim first feed upon wind, and then fall under the east wind, it must needs go hard with him. The godly man, who is filled with all the fulness of God, Ephesians 3:19, shall have him for a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall, Isaiah 25:4. His prayer is that of Jeremiah, Jeremiah 17:17, "Be not thou a terror unto me, O Lord: thou art my hope in the day of evil." If the wind be not got into the earth, and stir not there, storms and tempests abroad cannot make an earthquake; no more can afflictions, or death, a heart attack, where there is peace with God. Such a man’s mind, immota manet, is as Mount Zion, which cannot be removed.

He daily increaseth lies and desolation] This being the fruit and consequence of those; for flagitium et flagellum sicut acus et filum, sin and punishment are inseparable companions. "Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me," Hosea 7:13. {See Trapp on "Hosea 7:13"} To heap up lies is to hasten desolation. "A false witness shall not be unpunished, and he that speaketh lies shall perish," Proverbs 19:9. They tell us of a threefold lie, i.e. a merry lie, an officious lie, and a pernicious lie. But the truth is, every lie is pernicious; and a man should rather die than lie. He that lieth in jest may go to hell for it in earnest. Jacob told his father an officious threefold lie, and scarce ever had a merry day after it, Genesis 27:19. God followed him with one sorrow upon another, to teach him and us what an evil and a bitter thing it is to cumulate lies, as here, and how it ensnares and ensnarles us.

And they do make a covenant with the Assyrian, and oil is carried into Egypt] That is, all precious and pleasant substance was carried for a present, to make room for them. Oil is instanced, as the chief staple commodity of the land, {see Ezekiel 27:17} and in Egypt very scarce. This sin of theirs in seeking to other nations, and relying on the arm of flesh, is often reproved and threatened throughout this prophecy, {see Hosea 5:13; Hosea 7:11; Hosea 9:8; Hosea 10:4; Hosea 11:5} to teach God’s ministers to continue crying out against the prevailing sins of the people, and never give over, till they see a reformation wrought among them. "The Cretians are always liars," &c. "Rebuke them sharply," saith the apostle, Titus 1:12-13; yea, be

instant and constant, in season and out of season, using the same liberty in beating down sin that men do to commit it. Chrysostom told his hearers at Antioch that till they stopped their swearing he would never stop preaching against it.

BE�SO�, ". Ephraim feedeth on wind — Flatters himself with vain, delusive hopes, of receiving effectual support from the alliances which he forms. It is a proverbial expression to signify labour in vain, or pursuing such measures as will bring damage rather than benefit. And followeth the east wind — Pernicious, destructive counsels and courses. The east wind was peculiarly parching and noxious, blasting the fruits of the earth; thence it denotes desolation and destruction. He daily increaseth — Hebrew, ירבה, multiplieth, lies and desolation — Or, falsehood and destruction; so Horsley: that is, in multiplying his falsehood, he multiplies the causes of his own destruction. And they do make a covenant with the Assyrians, and oil is carried into Egypt — Here is an example given of their falsehood, or deceit: while they were in covenant with the Assyrians, having engaged themselves to be tributaries to them, they were secretly and perfidiously seeking to make an alliance with the Egyptians, and for that purpose sent oil as a present to the king of Egypt, endeavouring to persuade him to assist them in shaking off the yoke of the king of Assyria: see the margin. The land of Judah abounded with excellent oil, which was much wanted in Egypt. The Lord hath also a controversy with Judah — Though Hezekiah had abolished idolatry, and restored God’s worship in the temple, 2 Chronicles 29:3 ; 2 Chronicles 31:1, yet there were much hypocrisy and great corruption in the manners of his subjects; for which God’s judgments are here threatened, and the invasion of Sennacherib was actually inflicted, 2 Kings 18:13, &c.

ELLICOTT, "(1) East wind.—Comp. Isaiah 27:8 and Job 27:21. On the latter passage Wetzstein remarks:—“This wind is more frequent in winter and early spring, when, if it continues long, the tender vegetation is parched up, and a year of famine follows. Both man and beast feel sickly while it prevails.” Hence, that which is unpleasant and revolting in life is compared by Orientals to the east wind. The idea expressed by the east wind here is the same as in Job 15:2, combining the notions of destructiveness and emptiness. The covenant with Assyria refers to the events of the reign of Hoshea. Covenants with Assyria, and presents to Egypt were to Hosea curses in disguise. (See �ote on Hosea 7:11.)

EBC, "THE PEOPLE A�D THEIR FATHER JACOB

Hosea 12:1-14

In no part even of the difficult Book of Hosea does the sacred text bristle with more problems. It may well be doubted whether the verses lie in their proper order, or, if they do, whether we have them entire as they came from the prophet, for the connection is not always perceptible. We cannot believe, however, that the chapter is a bundle of isolated oracles, for the analogy between Jacob and his living posterity runs through the whole of it, and the refrain that God must requite upon the nation their deeds is found both near the beginning and at the end of the chapter. One is

tempted to take the two fragments about the Patriarch (Hosea 12:4-5, and Hosea 12:13 f.) by themselves, and the more so that Hosea 12:8 would follow so suitably on either Hosea 12:2 or Hosea 12:3. But this clue is not sufficient; and till one more evident is discovered, it is perhaps best to keep to the extant arrangement. As before, the argument starts from the falseness of Israel, which is illustrated in the faithlessness of their foreign relations. "Ephraim hath compassed Me with lies, and the house of Israel with deceit, and Judah Ephraim herds the wind, and hunts" the sirocco. All day long they heap up falsehood and fraud: they strike a bargain with Assyria, and carry oil to Egypt," as Isaiah also complained, [Isaiah 30:6] "Jehovah hath a quarrel with Israel and is about to visit upon Jacob his ways; according to his deeds will He requite them. In the womb he supplanted his brother, and in his man’s strength he wrestled with God. Yea, he wrestled with the Angel and prevailed; he wept and besought of Him mercy. At Bethel he met with Him, and there he spake with Him," (or "with us"-that is, in the person of our father) "So that thou by thy God"-by His help, for no other way is possible except, like thy father, through wrestling with Him-shouldest return: keep leal love and justice, and wait on thy God without ceasing." To this passage we shall return in dealing with Hosea’s doctrine of repentance. In characteristic fashion the discourse now swerves from the ideal to the real state of the people.

"Canaan!" So the prophet nicknames his mercenary generation. "With false balances in his hand, he loves to defraud. For Ephraim said, Ah, but I have grown rich, I have won myself wealth. �one of my gains can touch me with guilt which is sin. But I, Jehovah thy God from the land of Egypt-I could make thee dwell in tents again, as in the days of the Assembly in Horeb-I could destroy all this commercial civilization of thine, and reduce thee to thine ancient level of nomadic life-" and I spake to the prophets: "it was I who multiplied vision, and by the hand of the prophets gave parables. If Gilead be for "idolatry, then shall it become vanity "If in Gilgal"-Stone-Circle-"they sacrifice bullocks, stone heaps shall their altars become among the furrows of the field." One does not see the connection of these verses with the preceding. But now the discourse oscillates once more to the national father, and the parallel between his own and his people’s experience.

"And Jacob fled to the land of Aram, and Israel served for a wife, and for a wife he herded sheep. And by a prophet Jehovah brought Israel up from Egypt, and by a prophet he was shepherded. And Ephraim hath given bitter provocation; but his blood-guiltiness shall be upon him, and his Lord shall return it to him."

I cannot trace the argument here.

PETT, Verse 1‘Ephraim feeds on wind, and pursues the east wind, he continually multiplies lies and desolation, and they make a covenant with Assyria, and oil is carried into Egypt.’To feed on wind is to feed on what is insubstantial. The idea is that Ephraim, instead of feeding on the Law of God, had rather chosen to follow lies. To pursue the east wind is to pursue the scorching desert wind which sweeps in from the east, a

symbol of judgment and desolation. Before the east wind nothing lives, who then with any modicum of intelligence would pursue it? The indication therefore is that, without realising it, Ephraim were foolishly pursuing the course that would lead to desolation.

And they did both in no half measure. They ‘multiplied’ lies and desolation (the idea of multiplying was a favourite of Hosea’s - see Hosea 4:7; Hosea 8:11; Hosea 8:14; Hosea 10:1; Hosea 10:13). The lies included all the religious deceit whereby they pretended to be worshipping YHWH but were in fact worshipping Baal and Asherah. One way in which this attitude of heart came out lay in the fact that they had first made a covenant with Assyria (2 Kings 17:3). This had only been necessary because they had forsaken YHWH and had followed their false gods. But it had been compounded by the fact that they had then broken their treaty by carrying olive oil to Egypt (2 Kings 17:4).

The thought in the latter was not that they were trading with Egypt, for that would have been permissible, but that they were taking presents to the king of Egypt in order to obtain his backing in a rebellion against Assyria. They were thus doubly treacherous. Had they looked to YHWH there would have been no need for a vassal treaty with Assyria, as Isaiah would point out to Ahaz in Judah (Isaiah 7:1-11). Thus by looking to Assyria they were openly rejecting YHWH. But once having made a sacred treaty with Assyria, to deceitfully go behind their backs and seek assistance from Egypt (see 2 Kings 17:4) was to indulge in double treachery and deceit, and was to court desolation. It was a double rejection of YHWH, for it indicated that in seeking deliverance from Assyria (something that the Deliverer from Egypt was good at if only they would realise it), they instead sought help from Egypt. It was a double whammy.

Verses 1-7YHWH Makes A Further Appeal To Ephraim And Judah On The Basis Of What Their Ancestor Jacob Did (Hosea 12:1-7).

Having first stressed Ephraim’s total folly and unacceptable deceitfulness, and the fact that they will be punished if they do not mend their ways, Hosea calls on them to remember their ancestor Jacob and the vigour that he showed in his dealings with God, and how he three times thereby prevailed with God, firstly when he seized Esau by the heel (Genesis 25:26), later obtaining for himself Esau’s birthright (Genesis 25:33-34) and blessing (Genesis 27:27-29; Genesis 27:36), secondly when he met God at Penuel and prevailed with Him by means of God-given power (Genesis 32:22-32), and thirdly when, having returned to the land, he and the people met God at Bethel and were restored to Him, receiving the confirmation of the promises given to Abraham and Isaac (Genesis 35:1-15). Indeed what Jacob and the people did at Bethel was precisely what Hosea was calling on Israel to do, put away their strange gods and worship YHWH only.

On the basis of this he calls both Judah and Israel to repentance, calling them to return to God, renew their covenant love, and establish justice, although closing by

recognising that Ephraim, instead of following Jacob’s zeal for God, rather followed less desirable traits in Jacob’s character, his deceit and wily trafficking.Analysis of Hosea 12:1-7.

a Ephraim feeds on wind, and pursues the east wind, he continually multiplies lies and desolation, and they make a covenant with Assyria, and oil is carried into Egypt (Hosea 12:1).b YHWH has also a controversy with Judah, and will punish Jacob in accordance with his ways, according to his doings will he recompense him (Hosea 12:2).’c In the womb he took his brother by the heel, and in his manhood he had power with God, yes, he had power over the angel, and prevailed. He wept, and made supplication to him. He found him at Beth-el, and there he spoke with us, even YHWH, the God of hosts. YHWH is his memorial name (Hosea 12:3-5).b Therefore turn you to your God, maintain covenant love and justice, and wait for your God continually (Hosea 12:6).a He is a trafficker, the balances of deceit are in his hand, he loves to oppress (Hosea 12:7).�ote that in ‘a’ Ephraim is a deceiver, and having made a covenant with Assyria trades with Egypt, and in the parallel he is a deceitful trader. In ‘b’ YHWH has a controversy with Judah, but it is Jacob who will be punished for their deeds, and in the parallel God calls on both rather to respond to Him, to maintain covenant love and justice, and wait continually for Him in trust, prayer and obedience. Central in ‘c’ is the example given of Jacob who prevailed with God.

Verses 1-9A� APPEAL IS MADE TO JACOB’S EXAMPLE WHICH SIMPLY SERVES TO REVEAL ISRAEL’S PARLOUS STATE A�D GUARA�TEES THE COMI�G JUDGME�T OF DESTRUCTIO� A�D THE EXILE BUT IT IS WITH THE PROMISE OF FI�AL RESTORATIO� A�D FRUITFUL�ESS I� VIEW (Hosea 12:1 to Hosea 14:9).

These words were probably mainly spoken during the latter part of the reign of Hoshea, with the destruction of Samaria threatening on the horizon. After a further appeal for repentance Israel is seen to be finally doomed, with any hope that they have lying far in the future because of their unrepentant hearts.

PULPIT, "In Hosea 12:1-6 God continues his complaint against Ephraim, charging them specially with the pursuit of vain and futile courses to their great detriment. Instead of repairing to the true and everlasting source of safety and salvation, they had recourse to foreign alliances to support and strengthen their decaying state and sinking interests. And yet the only staying power was Jehovah. The controversy now embraces Judah also; and thus Jacob—both Israel and Judah—is threatened with such punishment as their doings deserved. The mention of their great ancestor Jacob naturally suggests a contrast; while his conduct is proposed to them for an example. They are accordingly invited to follow in his footsteps, imitate the piety and wisdom of his course, and so entertain good hope of similar success from the unchanging and unchangeable God of their pious ancestor.

Hosea 12:1

Ephraim feedeth on wind, and followeth after the east wind. "Wind" is employed figuratively to denote what is empty and vain, of no real worth or practical benefit.

1. To feed on wind is to take pleasure in or draw sustenance from what can really afford neither; while following after the east wind is

2. The Septuagint rendering is ὁ δὲ ἐφραὶµ πονηρὸν πνεῦµα ἐδίωξε καυδώνα, equivalent to "But Ephraim is an evil spirit; he has chased the east wind." He daily (rather, all the day) increaseth lies and desolation. Some understood these words

K&D 1-2, "(Heb. Bib. Hosea 12:1). “Ephraim has surrounded me with lying, and the house of Israel with deceit: and Judah is moreover unbridled against God, and against the faithful Holy One.Hos_12:1 (Heb. Bib. 2). Ephraim grazeth wind, and hunteth after the east: all the day it multiplies lying and desolation, and they make a covenant with Asshur, and oil is carried to Egypt. Hos_12:2. And Jehovah has a controversy with Judah, and to perform a visitation upon Jacob, according to his ways: according to his works will He repay him.” In the name of Jehovah, the prophet raises a charge against Israel once more. Lying and deceit are the terms which he applies, not so much to the

idolatry which they preferred to the worship of Jehovah (ψευδ��κα�λατρείαν, Theod.), as to the hypocrisy with which Israel, in spite of its idolatry, claimed to be still the people of Jehovah, pretended to worship Jehovah under the image of a calf, and turned right into wrong.

(Note: Calvin explains סבבני correctly thus: “that He (i.e., God) had experienced the

manifold faithlessness of the Israelites in all kinds of ways.” He interprets the whole sentence as follows: “The Israelites had acted unfaithfully towards God, and resorted to deceits, and that not in one way only, or of only one kind; but just as a man might surround his enemy with a great army, so had they gathered together innumerable frauds, with which they attacked God on every side.”)

Bēth�Yisrâ'ēl (the house of Israel) is the nation of the ten tribes, and is synonymous with

Ephraim. The statement concerning Judah has been interpreted in different ways,

because the meaning of רד is open to dispute. Luther's rendering, “but Judah still holds

fast to its God,” is based upon the rabbinical interpretation of רוד, in the sense of רדה, to

rule, which is decidedly false. According to the Arabic râd, the meaning of rūd is to ramble about (used of cattle that have broken loose, or have not yet been fastened up, as in Jer_2:31); hiphil, to cause to ramble about (Gen_27:40; Psa_55:3). Construed as it is

here with עם, it means to ramble about in relation to God, i.e., to be unbridled or unruly

towards God. עם, as in many other cases where reciprocal actions are referred to,

standing towards or with a person: see Ewald, §217, h. קדושים�נאמן, the faithful, holy God.

Qedōshı7m is used of God, as in Pro_9:10 (cf. Jos_24:19), as an intensive pluralis

majestatis, construed with a singular adjective (cf. Isa_19:4; 2Ki_19:4). נאמן, firm,

faithful, trustworthy; the opposite of râd. Judah is unbridled towards the powerful God

('El), towards the Holy One, who, as the Faithful One, also proves Himself to be holy in

relation to His people, both by the sanctification of those who embrace His salvation, and also by the judgment and destruction of those who obstinately resist the leadings of

His grace. In Pro_9:1 the lying and deceit of Israel are more fully described. רעה�רוח� is not

to entertain one's self on wind, i.e., to take delight in vain things; but רעה means to eat or

graze spiritually; and rūăch, the wind, is equivalent to emptiness. The meaning therefore

is, to strive eagerly after what is empty or vain; synonymous with râdaph, to pursue. קדים, the east wind, in Palestine a fierce tempestuous wind, which comes with burning heat from the desert of Arabia, and is very destructive to seeds and plants (compare Job_27:21, and Wetzstein's Appendix to Delitzsch's Commentary on Job). It is used, therefore, as a figurative representation, not of vain hopes and ideals, that cannot possibly be reached, but of that destruction which Israel is bringing upon itself. “All the day,” i.e., continually, it multiplies lying and violence, through the sins enumerated in Hos_4:2, by which the kingdom is being internally broken up. Added to this, there is the seeking for alliances with the powers of the world, viz., Assyria and Egypt, by which it hopes to secure their help (Hos_5:13), but only brings about its own destruction. Oil is taken to Egypt from the land abounding in olives (Deu_8:8), not as tribute, but as a present, for the purpose of securing an ally in Egypt. This actually took place during the reign of Hoshea, who endeavoured to liberate himself from the oppression of Assyria by means of a treaty with Egypt (2Ki_17:4).

(Note: Manger has given the meaning correctly thus: “He is looking back to the ambassadors sent by king Hoshea with splendid presents to the king of Egypt, to bring him over to his side, and induce him to send him assistance against the king of Assyria, although he had bound himself by a sacred treaty to submit to the sovereignty of the latter.” Compare also Hengstenberg's Christology, vol. i. p. 164 transl., where he refutes the current opinion, that the words refer to two different parties in the nation, viz., an Assyrian and an Egyptian party, and correctly describes the circumstances thus: “The people being severely oppressed by Asshur, sometimes apply to Egypt for help against Asshur, and at other times endeavour to awaken friendly feelings in the latter.”)

The Lord will repay both kingdoms for such conduct as this. But just as the attitude of Judah towards God is described more mildly than the guilt of Israel in Hos_11:12, so the punishment of the two is differently described in Hos_12:2. Jehovah has a trial with Judah, i.e., He has to reprove and punish its sins and transgressions (Hos_4:1). Upon Jacob, or Israel of the ten tribes (as in Hos_10:11), He has to perform a visitation, i.e., to

punish it according to its ways and its deeds (cf. Hos_4:9). לפקד, it is to be visited, i.e., He must visit.

BI, "Ephraim feedeth on wind, and followeth after the east wind: he daily increaseth lies and desolation.

The east wind in Palestine

Coming from Arabia and the far East, over large tracts of sandy waste, is parching, scorching, destructive to vegetation, oppressive to man, violent and destructive on the sea, and by land also, having the force of the whirlwind. “The east wind carrieth him away, and he departeth, and as a whirlwind hurleth him out of his place” (Job_27:21). In

leaving God and following idols, Ephraim fed on what is unsatisfying, and chased after what is destructive. If a hungry man were to feed on wind, it would be light food. If a man could overtake the east wind, it were his destruction. Israel “fed on wind when he sought by gifts to win one who could aid him no more than the wind; ‘he chased the east wind’ when, in place of the gain which he sought, he received from the patron whom he had adopted no slight loss.” Israel sought for the scorching wind, when it could betake itself under the shadow of God. “The scorching wind,” says St. Cyril, “is the burning of calamities, and the consuming fire of affliction.” “He increaseth lies and desolation”; for unrepented sins and their punishment are, in God’s government, linked together; so that to multiply sin is, in fact, to multiply desolation. Sin and punishment are bound together as cause and effect. “Lying will signify false speaking, false dealing, false opinions, false worship, false pretences for colour thereof, false hopes, or relying on things that will deceive. In all these kinds was Ephraim at that time guilty, adding one sort of lying to another.” (E. B. Pusey, D. D.)

Feeding on wind

This is a proverbial speech to note—

1. The following after vain, unprofitable things. When men please themselves in their own conceits and in their own counsels, and walk in ways that are, and certainly will be, unprofitable to them, they are said to feed on wind. When men think to please God with their own inventions, to escape danger by their own shifts, to prevail against the saints by their deep counsels and fetches, they feed upon wind; when men promise to themselves great matters by ways of their own, that are not God’s, they feed upon wind, and for all this the prophet rebukes the ten tribes.

2. The prevailing pride and elation of heart. According to the food, so will the body be; those that feed on wind must needs have hearts puffed up with conceitedness of themselves, and contempt of others that are not in the same way as themselves: they lie sucking imaginary content and sweetness in their own ways; they are full of themselves. They feed on wind, yet one prick of disappointment will quickly let out all the wind from such bladders.

3. Dependence on carnal creature comforts. Evil men that live upon the applause of men, upon honours, feed on wind, and are puffed up for awhile; but any prick of God’s appearing against them lets out the windy stuff, and quickly they are dead. Any member of the body that is puffed up with wind seems to be greater than any other part, but it is not stronger; no, it is consequently the weaker: and so it is with the hearts of men that are puffed up with windy conceits and with creature contentments, they have no strength by this inflation; though they seem stronger, yet when they are called either to do or to suffer for God, they then appear to be very weak, and therefore will change as the wind changes. Illustrate by the chameleon.

4. The turbulent, unquiet disposition of such. We know that the wind raises tempests and storms; and so men that are puffed up with, the wind of their own conceits are the men that raise such tempests and storms in the places where they live. The saints have better food to feed upon, food that makes them more solid and more staid.

Learn—

1. Creature comforts will prove but wind. Those who seek to satisfy themselves with

such, and to stay themselves on their own conceits, not only deceive themselves, and will be disappointed at last in their expectations, but they will find these their ways to be very pestilential, hurtful, and dangerous; they will find that they will undo them and bring them to utter misery.

2. It is a grievous thing, when troubles come, to have nothing within us to bear us out but the wind. Suppose men meet with the rough east wind, or storms and tempests befall them, yet if they have had solid food, whereby they come to get good blood and marrow and spiritS, they may be able to bear it; but when the body is empty and meets with tempests, this is very grievous to the poor frame. So it is with many when they meet with afflictions; but the saints have such solidity within them as bears them out, but other men that are empty, that have fed upon the wind all their days, have nothing to bear them out in great afflictions, but their hearts sink down in horror and despair. (Jeremiah Burroughs.)

Worthless soul-food

Delitzsch renders, “Ephraim grazeth wind.” The idea is that it sought for support and satisfaction in those things which were utterly unsubstantial and worthless “wind.”

I. Sensual indulgences are worthless soul-food.

II. Worldly instructions are worthless soul-food.

III. Religious formalities are worthless soul-food. (Homilist.)

And will punish Jacob according to his ways.

None can sin with impunity

You are only under grace as long as you keep clear of God’s law. The moment you do wrong you put yourself under the law, and the law will punish you. Suppose that you went into a mill, and the owner of that mill was your best friend, even your father. Would that prevent your being crushed by the machinery if you got entangled in it through ignorance or heedlessness? I think not. Even so, though God be your best of friends, ay, your Father in heaven, that will not prevent your being injured, it may be ruined, not only by wilful sins, but by mere folly and ignorance. (Charles Kingsley.)

2 The Lord has a charge to bring against Judah; he will punish Jacob[b] according to his ways and repay him according to his deeds.

BAR�ES, "The Lord hath also a controversy with Judah, and will punish Jacob - The guilt of Judah was not open apostasy, nor had he filled up the measure of his sins. Of him, then, God saith only, that He “had a controversy with” him, as our Lord says to the “Angel of the Church of Pergamos, I have a few things against thee. Repent, or else I will come unto thee quickly, and fight against thee with the sword of My mouth” Rev_2:12, Rev_2:16. Of Ephraim, whose sin was complete, He says, that the Lord “is to punish.” God had set His mind, as we say, on punishing him; He had (so to speak) set Himself to do it. Jacob, like Israel, is here the name for the chief part of Israel, i. e., the ten tribes. Our Lord uses the same gradation in speaking of different degrees of evil-speaking; “Whosoever of you is angry without a cause, shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell-fire” Mat_5:22. : “The justice of God falls more severely on those who degenerate from a holy parent, than on those who have no incitement to good from the piety of their home.” To amplify this , “The prophet explains what good things Jacob received, to show both the mercy of God to Jacob, and the hardness of Ephraim toward God. While Jacob was yet in his mother’s womb, he took his brother by the heel, not by any strength of his own, but by the mercy of God, who knows and loves those whom he hath predestinated.”

CLARKE, "The Lord hath also a controversy with Judah - The rest of the prophecy belongs both to Judah and Israel. He reproaches both with their ingratitude, and threatens them with God’s anger. In order to make their infidelity the more hateful, and their malice the more sensible, he opposes to them the righteousness, obedience, and piety of their father Jacob. He recalls to their minds the benefits they had received since they returned from Egypt. He speaks afterwards of their kings; and how, in their ingratitude, they refused to have him for their monarch. Having mentioned this fact, he subjoins reflections, exhortations, invectives, and threatenings, and continues this subject in this and the two following chapters. - Calmet.

GILL, "The Lord hath also a controversy with Judah,.... The two tribes of Judah and Benjamin, as well as the ten tribes; for though they had ruled with God, and had been faithful with the saints in the first times of the apostasy of Israel; yet afterwards they sadly degenerated, and fell into idolatry likewise, particularly in the time of Ahaz, in which Hosea prophesied; and therefore the Lord had somewhat against them; nor would he spare them, but reprove them by the prophets, and rebuke them in his providences; bring them to his bar, and lay before them their evils, and threaten them with punishment in case of impenitence, as follows:

and will punish Jacob according to his ways; all the posterity of Jacob, whether Ephraim or Judah; those of the ten tribes, or of the two, who all descended from Jacob: or, "will visit according to his ways" (s); if right, and agreeably to the mind and word of God, in a way of grace and mercy; but if wrong, crooked, and perverse, then in a way of

punishment; for visiting is used both ways:

according to his doings will he recompense him; as they were good or bad; if good, will reward them with a reward of grace; if bad, with vengeance. The Targum paraphrases it,

"according to his right works.''

HE�RY, " Judah is contended with too, and Jacob, which includes both Ephraim and Judah (Hos_12:2): The Lord has also a controversy with Judah; for though he had a while ago ruled with God, and been faithful with the saints, yet now he begins to degenerate. Or though, in keeping close to the house of David and the house of Aaron, and in them to the covenants of royalty and priesthood, they were so far in the right, in the former they ruled with God and in the latter were faithful to the saints, yet upon other accounts God had a controversy with them, and would punish them. Note, Man's being in the right in some things, in the main things, will not exempt them from correction, and therefore should not exempt them from reproof, for those things wherein they are in the wrong. There were those of the seven churches of Asia whom Christ approved and commended, and yet he adds, Nevertheless I have something against thee. So here; though the seed of Jacob are a people near to God, yet God will punish them according to the evil ways they are found in and the evil doings they are found guilty of; for God sees sin even in his own people, and will reckon with them for it.

III. Both Ephraim and Judah are put in mind of their father Jacob, whose seed they were and whose name they bore (and it was their honour), of the extraordinary things which he did and which God did for him, that they might be the more ashamed of themselves for degenerating from so illustrious a progenitor and staining the lustre of so great a name, and yet that they might be engaged and encouraged to return to God, the God of their father Jacob, in hopes for his sake to find favour with him. He had called this people Jacob (Hos_12:2), threatening to punish them; but how shall I give them up? How shall that dear name be forgotten?

JAMISO�, "controversy with Judah— (Hos_4:1; Mic_6:2). Judah, under Ahaz, had fallen into idolatry (2Ki_16:3, etc.).

Jacob— that is, the ten tribes. If Judah, the favored portion of the nation, shall not be spared, much less degenerate Israel.

CALVI�, "Verse 2It may seem strange that the Prophet should now say, that God had a controversy with Judah; for he had before said, that Judah stood faithful with the saints. It seems indeed inconsistent, that God should litigate with the Jews, and yet declare them to be upright and separate them from the perfidious and ungodly. What then does this mean? The Prophet, as we have said, spake comparatively of the tribe of Judah, when he said that they remained faithful with the saints: for he did not intend wholly to exculpate the Jews, who were also full of grievous evils; but he intended to praise the worship which as yet prevailed at Jerusalem, that the impiety of the ten tribes might appear less excusable, who of their own accord had departed from the rule which God had given.

When any one at this day reproves the Papists, they say, that another mode of worship is unknown to them, and that they have been thus taught by their forefathers, and that the worship which they observe has so continued from antiquity, that they dare not either to change it or to deviate from it. Such might have been the excuse made by the Israelites. But the prophet charges them with voluntary defection, for the temple which God had chosen for himself stood in their sight; there the face of God was in a manner to be seen; for all things were arranged according to the heavenly pattern which had been shown to Moses in the mount. Since then pure religion was before their eyes, was not their sin proved by this very fact, that having neglected the word of God, they gave themselves up to new and fictitious modes of worship? The Prophet then had before praised the worship, but not the manners, of the tribe of Judah; and he now comes to their manners, and says, that there were many things in Judah which God would chastise.

The Lord then hath a controversy with Judah; and he will begin with that tribe, and will then come down to the house of Jacob The Prophet, however, speaks here only in passing of the house of Judah, and touches but lightly on the controversy he had with that portion of the people. How was this? Because he was not a teacher, as it has been said already, set over the kingdom of Judah, but only over the Israelites. He now refers only to that kingdom for the purpose of striking terror into his own people: as though he said “Think ye that the forbearance of God is to be forever, because he has hitherto borne with you? �ay, God will begin to contend with the tribe of Judah. I have said, indeed, that they are innocent compared with you; but yet they shall not escape punishment; for in a short time God will summon them to judgement. If he will not spare the Jews, how can your great crimes go unpunished? For certainly you deserve hundred deaths in comparison with the Jews, among whom at least some integrity and uprightness exist; for they have made no change in the worship of God. Their life is corrupt; but yet the law of God and religion are not despised by them as they are by you. If then God will not spare them, much less will he spare you.”

We now understand for what purpose the Prophet says that God had a controversy with Judah; for it was not his design to terrify the Jews themselves, or to exhort them to repentance, except it may be by the way; but his object was to present an example to the Israelites, that they might fear; for they ought to have thought within themselves, “If this shall be done in the green, what shall become of the dry tree? (Luke 23:31.) If God will exercise with so much severity his vengeance against our brethren the Jews, among whom pure religion as yet exists, what sort of end and how dreadful is that which awaits us, who have departed from the law, the worship, the teaching, and the obedience of God, who are become truce-breakers, and degenerate, and in every way profane?”

Hence he immediately adds, And will punish Jacob “God will indeed begin with the tribe of Judah; this will be the prelude, and he will treat the Jews more mildly than you; but against you he will thunder in full force. It will not then be a remonstrance to draw you to repentance, but a punishment such as ye deserve; for he has already

contended with you more than enough.”

According to his ways. according to his doings, will he recompense him. He sets down here ways and doings, with no superfluous repetition, but to show that the repentance of this people had been already more than sufficiently looked for; for they had not ceased for a long time to pursue their own wickedness. The Prophet then, no doubt, condemns here the Jews for their perverse wickedness, that they never left off their sins, though they had now for a long time been admonished, and had been often reproved by the Prophets. It now follows —

COFFMA�, "Verse 2"Jehovah hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he recompense him."

The judgment visible in these first two verses is not at all confined either to Israel or Judah, but is to fall upon Jacob, a fitting title here for both Ephraim and Judah, since Jacob was the great ancestor of both. "The prophet pronounces his judgment upon both Israel and Judah."[4]

"Jehovah hath also a controversy ..." "The language of Hosea 12:2 is technical."[5] Just as in Hosea 4:1, Hosea is presenting the case against all Israel (both houses) in the terminology of a formal indictment and trial, a trial at which the Lord is both the prosecuting attorney and the Judge.

The use of the same terminology here which was used earlier in Hosea's lawsuit against Gomer points up the analogy. Just as Gomer was divorced and put away for adultery, a similar rejection and reduction of the status of all Israel will follow in this replay of the former scene. It will also be remembered that Gomer never returned as Hosea's wife. "Thou shalt not be wife to any man!" (Hosea 3:3). The Word of God has no promise whatever of the old secular, fleshly, Israel again playing a historical role as Jehovah's wife.

TRAPP, "Verse 2Hosea 12:2 The LORD hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he recompense him.

Ver. 2. The Lord hath also a controversy with Judah] Lest the prophet should be thought partial in the law, Malachi 2:9, {See Trapp on "Malachi 2:9"} and lest Ephraim should say of Judah, as once Oded did of Israel, "Are there not with them, even with them also, sins against the Lord?" 2 Chronicles 28:10. The prophet answers by way of concession, that there were so indeed; and that therefore God had a controversy with them, a litigation, or disceptation: he was expostulating with them by words, and some lighter strokes, notwithstanding he had commended them before, as ruling with God, and retaining his pure worship. God would take his time to deal with them too for their many impieties, and especially for running to Egypt for help, as they did in the days of Ahaz and Zedekiah, see Isaiah 30:2; Isaiah 31:1;

but because they were not yet so bad as the ten tribes, nor so desperately wicked, therefore the Lord was yet but pleading with them; he had not passed sentence, he was not resolved upon their ruin and utter extirpation, Hosea 4:15; Hosea 5:5-14; Hosea 6:11; as he was for the ten tribes, those foul apostates and shameless covenantbreakers; concerning whom he saith, and is set upon it,

I will punish Jacob according to his ways] See the like words Hosea 4:9. {See Trapp on "Hosea 4:9"} He calls them Jacob, because they gloried much in him, their progenitor; as did likewise the Samaritans that succeeded them, John 4:12. So did the Jews in Micah 2:7. But the prophet Hosea answereth them in effect (as there) by proving a disparity. "O thou that art named the house of Jacob" (that wilt needs be named so, and therein pridest thyself), "is the Spirit of the Lord straitened?" (ye are not surely straitened in him, but in your own bowels, that ye express Jacob no better, that ye resemble him no more). "Are these his doings?" was Jacob a man of your practices? �o; (a) for he left no means unattempted that he might attain the blessing; he strove for it with his brother in the womb, βρεφος, afterwards with the angel, against whom with much wrestling and raising of dust he prevailed, as it followeth in the two next verses.

PETT, "‘YHWH has also a controversy with Judah, and will punish Jacob in accordance with his ways, according to his doings will he recompense him.’But as ever Hosea also remembers the visits by men of Judah to the Israelite feasts and therefore brings Judah into the sphere of his prophecies. YHWH also had a controversy with Judah. This prophecy was spoken while Ahaz was reigning in Judah, and also busy in rejecting YHWH. And they too were multiplying altars to themselves in hillside sanctuaries. Thus comes the prophetic warning that Judah will not escape YHWH’s surveillance. He knows the way that they take. But it is Jacob/Israel who at this stage will bear the brunt of YHWH’s displeasure. They will be punished in accordance with their ways, and paid back according to their doings. For it is their ways and doings that reveal what is in their hearts. By their fruits they are known.

Compare Hosea 10:11 for a parallel mention together of ‘Ephraim - Judah - Jacob’. It is typical of Hosea.

PULPIT, "The Lord hath also a controversy with Judah; and will punish (margin, visit upon) Jacob according to his ways. God here presents himself at once as plaintiff and judge, widening the range of his pleadings. The controversy with Israel takes a wider sweep, and comprehends Judah culpable, though apparently in a less degree. But though Judah comes in for a share of punishment, that punishment shall be proportionate to their delinquencies—those like Judah that sinned less shall suffer less; while the more heinous transgressors, such as Israel had proved to be, would come in for severer punishment. To Jacob, here embracing the ten tribes of Israel and the two of Judah, the chastisement would be meted out in exact accordance with his ways. The apparent contradiction between Hosea 12:12 of last chapter, where, as most translate it, Judah is represented as ruling with God and

being faithful with the saints, and the present inclusion of Judah in controversy with Jehovah, occasioned

3 In the womb he grasped his brother’s heel; as a man he struggled with God.

BAR�ES, "He took his brother by the heel in the womb -Whether or no the act of Jacob was beyond the strength, ordinarily given to infants in the womb, the meaning of the act was beyond man’s wisdom to declare. Whence the Jews paraphrased , “Was it not predicted of your lather Jacob, before he was born, that he should become greater than his brother?” Yet this was not fulfilled until more than 500 years afterward, nor completely until the time of David. These gifts were promised to Jacob out of the free mercy of God, antecedent to all deserts. But Jacob, thus chosen without desert, showed forth the power of faith; “By his strength he had power with God.” : “The strength by which he did this, was God’s strength, as well as that by which God contended with him; yet it is well called his, as being by God given to him. “Yet he had power with God,” God so ordering it, that the strength which was in Jacob, should put itself forth with greater force, than that in the assumed body, whereby He so dealt with Jacob. God, as it were, bore the office of two persons, showing in Jacob more strength than He put forth in the Angel.” “By virtue of that faith in Jacob, it is related that God “could” not prevail against him. He could not because he would not overthrow his faith and constancy. By the touch in the hollow of his thigh, He but added strength to his faith, showing him who it was who wrestled with him, and that He willed to bless him.” For thereon Jacob said those words which have become a proverb of earnest supplication, “I will not let thee go, except thou bless me, and, I have seen God, face to face, and my life is preserved” Gen_32:26, Gen_32:30. : “He was strengthened by the blessing of Him whom he overcame.”

CLARKE, "He took his brother by the heel - See on Gen_25:26 (note); Gen_32:24 (note), etc.

GILL, "He took his brother by the heel in the womb,.... That is, Jacob took his brother Esau by the heel, as he came forth from his mother's womb; the history of it is in Gen_25:25. It is here observed, upon mentioning the name of Jacob in Hos_12:2, meaning the posterity, of the patriarch; but here he himself is intended, and occasionally

taken notice of, to show how very different his posterity were from him, and how sadly degenerated; as well as to upbraid them with ingratitude, whose ancestors, and they also, had received such and so many favours from the Lord; Jacob the patriarch was a hero from the womb, but they transgressors from it; this action of his observed was a presage and pledge of his having the superiority of his brother, and of his getting the birthright and blessing from him. So the Targum,

"prophet, say unto them, was it not said of Jacob, before he was born, that he would be greater than his brother?''

see Rom_9:11. In this action there was something divine, miraculous, and preternatural; it was not the effort of nature merely, but contrary to it, or at least above it; and not done by chance, but ordered by the providence of God, as a prediction and testification of his future greatness, and even of his posterity's, in times yet to come, as Kimchi observes, who refers to Oba_1:18;

and by his strength he had power with God; the Targum is, with the angel, as in Hos_12:4; he is called a man in the history of this event in Gen_32:24; not that he was a mere man, since he is here expressly called God, and afterwards the Lord God of hosts; and there it is evident, from the context, he was a divine Person, and no other than the Son of God; who, though not as yet incarnate, appeared in a human form, as a presage of his future incarnation; though this was not a mere apparition, spectre, or phantasm, as Josephus (t) calls it; for it was not in a dream, or in a visionary way, that this wrestling and striving was between this divine Person in this form and Jacob, but in reality; it was a real substance which the Son of God formed, animated, actuated, and assumed, for that time and purpose, and then laid it aside; which touched Jacob, and he touched that, laid hold on it, and held it fast, and strove with it, and had power over it, and over God in it; even over him that is God over all, the true God and eternal life, the Lord Jesus Christ; not a created God, or God by office, but by nature; as the perfections that are in him, and the works and worship ascribed to him, declare: now Jacob had power over him "by his strength"; not by his natural strength; either of his body, which could not have been equal to the strength of this human body assumed for the time, as it was used and managed by a divine Person, unless he had been extraordinarily assisted and strengthened; or of his mind and soul, not by any spiritual strength he had of himself; but by what he had from this divine Person, with whom he wrestled; who put strength into him, and supported and increased the power and strength of faith in prayer; so that he prevailed over him, and got the blessing, for which reason his name was called Israel, Gen_32:28.

HE�RY, "1. Three glorious things concerning Jacob the person Jacob the people are here put in mind of; but by brief hints only, for it is presumed that they knew the story: -(1.) His struggling with Esau in the womb: There he took his brother by the heel,Hos_12:3. We have the story Gen_25:26. It was an early act of bravery, and an effort for the best precedency, a pious ambition for that birthright in the covenant which Esau is justly branded as profane for despising. But his degenerate seed, by mingling with the nations, and making leagues with them, profaned that crown, and laid that honour in the dust, which he so gloriously put in for. Then it was that the dominion was given to him: The elder shall serve the younger. Then he was owned of God as his beloved: Jacob have I loved, but Esau have I hated. But they had by their sin forfeited both the love of God and dominion over their neighbours. (2.) His wrestling with the angel. “Remember how your

father Jacob had power with God by his own strength, the strength he had by the gift of God, who pleaded not against him by his great power, but put strength into him,” Job_22:6. The angel he wrestled with is called God, and therefore is supposed to be the Son of God, the angel of the covenant. “God was both a combatant with Jacob and an assistant of him, showing, in the latter respect, greater strength than in the former, fighting as it were against him with his left hand and for him with his right, and to that putting greater force.” So, Dr. Pocock. The providence of God fought against him when he met with one danger after another, in his return homewards; but the grace of God enabled him to go on cheerfully in his way, and, when his faith acted upon the divine promise that was for him prevailed above his fears that arose from the divine providences that wee against him, then by his strength he had power with God. But it refers especially to his prayer for deliverance from Esau, and for a blessing: He had power over the angel and prevailed, for he wept and made supplication. Here was a mixture of the greatest courage and the greatest tenderness, Jacob wrestling like a champion and yet weeping like a child. Note, Prayers and tears are the weapons with which the saints have obtained the most glorious victories. Thus Jacob commenced Israel - a prince with God; his posterity was called Israel, but they were unworthy the name, for they had forfeited and lost their communion with God, and their interest in him, by revolting from their duty to him. (3.) His meeting with God at Bethel: God found him in Bethel, and there he spoke with us. God found him the first time in Bethel, as he went to Padanaram (Gen_28:10), and a second time after his return, Gen_35:9, etc. It is probable that this refers to both; for in both God spoke to Jacob, and renewed the covenant with him, and the prophet might very well say, There he spoke with us who are the seed of Jacob, for both times that God spoke with Jacob at Bethel he spoke with him concerning his seed. Gen_28:14, Thy seed shall be as the dust of the earth; and Gen_35:12, This land I will give unto thy seed. Thus God then covenanted with him and his seed after him. Now justly are they upbraided with this; for in that very place which their father Jacob called Bethel - the house of God, in remembrance of the communion he there had with God, did they set up one of the calves, and worship it; thus they turned that Bethel into a Beth-aven - a house of iniquity. There God spoke with them exceedingly great and precious promises, which they had despised and lost the benefit of.

JAMISO�, "He— Jacob, contrasted with his degenerate descendants, called by his name, Jacob (Hos_12:2; compare Mic_2:7). He took Esau by the heel in the womb in order to obtain, if possible, the privileges of the first-born (Gen_25:22-26), whence he took his name, Jacob, meaning “supplanter”; and again, by his strength, prevailed in wrestling with God for a blessing (Gen_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 (Heb_12:16, Heb_12:17), 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 Mat_11:12). As the promised Canaan had to be gained forcibly by Israel, so heaven by the faithful (Rev_3:21; compare Luk_13:24). “Strive,” literally, “as in the agony of a contest.” So the Canaanitess (Mat_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; Isa_27:5; 2Co_12:9, 2Co_12:10).

CALVI�, "Verse 3In all this discourse the Prophet condemns the ingratitude of the people; and then he shows how shamefully they had departed from the example of their father, in whose name they yet took pride. This is the substance. Their ingratitude is showed in this, that they did not acknowledge that they had been anticipated, (84) in the person of their father Jacob, by the gratuitous mercy of God. The first history is indeed referred to for this end, that the posterity of Jacob might understand that they had been elected by God before they were born. For Jacob did not, by choice or design, lay hold on the heel of his brother in his mother’s womb; but it was an extraordinary thing. It was then God who guided the hand of the infant, and by this sign testified his adoption to be gratuitous. In short, by saying that Jacob held the foot of his brother in his mother’s womb, the same thing is intended, as if God had reminded the Israelites, that they did not excel other people by their own virtue or that of their parents; but that God of his own good pleasure had chosen them. The same is alleged against them by Malachi,

‘Were not Jacob and Esau brethren? Yet Jacob I loved, and Esau I regarded with hatred,’ (Malachi 1:2.)

For we know wish what haughtiness this nation has ever exalted itself. “But whence have ye arisen? Look back to your origin: ye are indeed the children of Abraham and Isaac. In what then do ye differ from the Idumeans? They have certainly been begotten by Esau; and Esau was the son of Isaac and the brother of Jacob, and indeed the first-born. Ye then do not excel as to any dignity that may exist in you. Own then your origin, and know that whatever excellency may be in you proceeds from the mere favour of God, and this ought to bind you more and more to him. Whence then is this pride?”

Even thus does our Prophet now speak, Jacob held the foot of his brother in his mother’s womb; that is, “You have a near relationship with Esau and his posterity; but they are detested by you. Whence is this? Is it for some merit of your own? Boast when you can show that any thing has proceeded from you which could gain favour before God. �ay, your father Jacob, a most holy man indeed, while yet in his mother’s womb, laid hold on the foot of his brother Esau; that is, when he became superior to his brother and gained primogeniture, he was not grown up, and could do nothing by his own choice or power, for he was then inclosed in his mother’s womb, and had no worthiness, no merit. Your ingratitude is now then the more base, for God had put you under obligations to him before ye were born; in the person of the holy patriarch he chose you for his possession. But now, having

forsaken him, and relinquished the worship which he has taught in his law, ye abandon yourselves to idols and impious superstitions. Bring now your pretences by which ye cover your impiety! Is not your baseness so gross and palpable, that you ought to be ashamed of it?” We now then understand the end for which the Prophet said that Esau’s foot was laid hold on by Jacob in his mother’s womb

Moreover, this passage clearly shows that men do not gain the favour of God by their free-will, but are chosen by his goodness alone before they are born, and chosen, not on account of works, as the Papists imagine, who concede some election to God, but think that it depends on future works. But if it be so, the charge of the Prophet was frigid and jejune. �ow since God through his good pleasure alone anticipates men, and adopts those whom he pleases, not on account of works, but through his own mercy, it hence follows that those who have been chosen are more bound to him, and that they are less excusable when they reject the favour offered to them.

But here someone may object and say, that it is strange that the posterity of Jacob should be said to have been elected in his person, and yet they had in the meantime departed from God; for the election of God in this case would not be sure and permanent; and we know that whom God elects he also justifies, and their salvation is so secured, that none of them can perish; all the elect are also delivered to Christ as their preserver, that he may keep them by his divine power, which is invincible, as John teaches in chapter 10. (85) What then does this mean? �ow we know, and it has been before stated, that the election of God as to that people was twofold; for the one was general, and the other special. The election of holy Jacob was special, for he was really one of the children of God; special also was the election of those who are called by Paul the children of the promise, (Romans 9:8.) There was another, a general election; for he received his whole seed into his faith, and offered to all his covenant. At the same time, they were not all regenerated, they were not all gifted with the Spirit of adoption. This general election was not then efficacious in all. Solved now is the matter in debate, that no one of the elect shall perish; for the whole people were not elected in a special manner; but God knew whom he had chosen out of that people; and them he endued, as we have said, with the Spirit of adoption, and supplied with his own grace, that they might never fall away. Others were indeed chosen in a certain way, that is, God offered to them the covenant of salvation; but yet through their ingratitude they caused God to reject them, and to disown them as children.

But the Prophet subjoins, that Jacob by his strength had power with God, and had prevailed also with the angel He reproaches here the Israelites for making a false claim to the name of Jacob, since they had nothing in common with him, but had shamefully departed from his example. He had then power with the angel and with God himself; and he prevailed over the angel. But what sort of persons were they? As the heathen Poets called the Romans, when they became degenerated and effeminate, Romulidians, and said that they had sprung from those remarkable and illustrious heroes, whose prowesses were then well known, and for the same reason called them Scipiadians; so also the Prophet says, “Come now, ye children of Jacob,

what sort of men are ye? He was endued with a heroic, yea, with an angelic power, and even more than angelic; for he wrestled with God and gained the victory: but ye are the slaves of idols; the devil retains you devoted to himself; ye are, as it were, in a bawdy house; for what else is your temple but a brothel? And then ye are like adulterers, and daily commit adultery with your idols. Your abominations, what are they but filthy chains, and which grove that there is no knowledge and no heart in you? For you must have been fascinated, when ye forsook God and adopted new and profane modes of worship.” This difference between the holy patriarch Jacob and his posterity must be marked, otherwise we shall not understand the object of the Prophet; and it will avail but little to collect various opinions, except first we know what the Prophet meant, and what was the purport of this upbraiding, and of this narrative, that Jacob had power with God and the angel.

But it must be noticed, that God and angel are here mentioned in the same sense; we may, indeed, render it angel in both places; for אלהים, Aleim, as well as מלאך, melac, signifies an angel. But, however, every doubt is removed by the Prophet, when he at last adds, Jehovah, God of hosts, Jehovah is his name, for here the Prophet expressly mentions the essential name of God, by which he testifies, that the same was the eternal and the only true God, who yet was at the same time an angel. But it may be asked, How was he the eternal God, and at the same time an angel? It occurs, indeed, so frequently in Scripture, that it must be well known to us, that when the Lord appeared by his angel, the name of Jehovah was given to them, not indeed to all the angels indiscriminately but to the chief angel, by whom God manifested himself. This, as I have said, must be well known to us. It then follows that this angel was truly and essentially God. But this would not strictly apply to God, except there be some distinction of persons. There must then be some person in the Deity, to which this name and title of an angel can apply; for if we take the name, God, without difference or distinction, and regard it as denoting his essence, it would certainly be inconsistent to say, that he is God and an angel too; but when we distinguish persons in the Deity, there is no inconsistency. How so? Because Christ, the eternal Wisdom of God, did put on the character of a Mediator, before he put on our flesh. He was therefore then a Mediator, and in that capacity he was also an angel. He was at the same time Jehovah, who is now God manifested in the flesh.

But we must, on the other hand, refute the delirium, or the diabolical madness of that caviller, Servetus, who imagined that Christ was from the beginning an angel, as if he was a phantom, and a distinct person, having an essence apart from the Father; for he says, that he was formed from three untreated elements. This diabolical conceit ought to be wholly discarded by us. But Christ, though he was God, was also a Mediator; and as a Mediator, he is rightly and fitly called the angel or the messenger of God, for he has of his own accord placed himself between the Father and men.

COFFMA�, "Verse 3"In the womb he took his brother by the heel; and in his manhood he had power

with God."

The reference to Jacob in this passage seems to have been with a double purpose: (1) for demonstrating that the cunning, deceit, and guile of the Israel in Hosea's day was in character with that of the old "heel catcher" from whom they had all descended, and (2) in order to emphasize that, with all of Jacob's faults, he did honor the promises of God, struggled with God to receive his blessings, tenaciously fought onward against all obstacles in order to receive the blessing.

"Took his brother by the heel ..." This, of course, is a reference to the Genesis account of Jacob's birth. The most amazing comment encountered on this passage is May's denial that Hosea knew this story as recorded in Genesis![6] The inconsequential difference in details given, such as Jacob's weeping (Hosea 12:4), or his taking his brother by the heel "in the womb" instead of after he came out, are no basis whatever for denying that here we have a solid reference to the Book of Genesis.

"In his manhood he had power with God ..." Some would take this as a negative statement with reference to Jacob, but the fact of God's speaking with Jacob must be understood as desirable and complimentary to Jacob. Furthermore, the context reveals that God's speaking to Jacob was upon behalf of all of his posterity, and not for his benefit only. See under Hosea 12:4, below.

Uniting the twin purposes of the references to Jacob by Hosea in these verses, it is clear that, "The prophet urged the people to return to God as Jacob did after his spree of deception and guile."[7]

"Both nations of the covenant people may have God's mercy, if they would exercise the same zealous faith to obtain it that their progenitor, Jacob, exercised in obtaining the birthright."[8]

TRAPP, Verse 3

Hosea 12:3 He took his brother by the heel in the womb, and by his strength he had power with God:

Ver. 3. He took his brother by the heel in the womb] To have hindered him if he could of the first birthright; so desirous he showed himself so soon of that desirable privilege and the promises annexed. Whence we may learn (saith one) that God taketh care even of unborn babes, that belong to him, and worketh strangely in them sometimes, as he did in the Baptist, Luke 1:44, the child leaped in the womb, by a supernatural motion; he leaped more like a suckling at the breast, as the word signifieth, than an unborn embryo. Mention had been made in the former verse of the name of Jacob; here we have the etymology, or reason of that name; He took his brother by the heel, or foot sole, as if he would have turned up his heels and got to the goal before him. Hence his name was called Jacob, Genesis 25:26, that is,

calcanearins, or heel catcher, as if he would have pulled his brother back; or presage of what he should afterwards do, viz. supplant Esau, and get the pre-eminence both of birthright and blessing, Genesis 27:36, and with it a fruit, an instance of God’s free grace, in preferring Jacob (when he could not yet do anything that was good) before Esau, though he were the elder, stronger, stouter, a manly child, a man already, as his name importeth, one that had everything more like a man than a babe. See Malachi 1:2. {See Trapp on "Malachi 1:2"} And observe, that God here upbraideth Jacob’s degenerate brood with his benefits toward him, their forefather, whereof they now walked so utterly unworthily.

And by his strength] By his hard labour, say the Seventy, εν κοπω αυτου: but better, by, or in, his strength, that is, by the supply of the spirit of Jesus Christ, Philippians 1:19, and by the power of the Almighty, casting him down with the one hand, and bearing him up with the other.

He had power with God] Heb. he played the prince with God, fortiter et fideliter se gessit, he bore himself bravely, and had strength with God. He doth not lie down sullen and discouraged, but wrestleth with excellent wrestlings; he held with his hands, when his joints were out of joint. He wrestled in the night and alone, and when God was leaving him, and upon one leg, and prevailed, as it is in the next verse. This he did partly by his bodily strength elevated, for he was a very strong man, as appeareth, Genesis 29:10, by his rolling the great stone from the well’s mouth; but principally by the force of his faith put forth in prayer, which can work wonders. Oh, it is a sweet thing indeed to be strengthened with might by the Spirit in the inner man, Ephesians 3:16. O quam hic homo, non est omnium! This is the generation of them that seek him: that seek thy face, this is Jacob, Psalms 24:6; yea, this is Israel, for so God knighted him, as it were, in the field for his good service, and new named him, Genesis 32:28. �either were the faithful ever since called Abrahamites, or Isaacites, but Israelites, for honour’s sake.

BE�SO�, "Hosea 12:3. He took his brother by the heel in the womb — From the mentioning of Jacob in the foregoing verse, the prophet takes occasion to put his posterity in mind of the particular favours God had bestowed upon him; partly with a view to encourage them to imitate him in endeavouring to obtain the like blessings, and partly to convince them of their ingratitude and degeneracy from him. His taking his brother by the heel, signified his striving, by a divine instinct, for the birthright and blessing. Even before his birth he reached forth his hand to catch hold of it, as it were, and if possible to prevent his brother. It denoted, also, that he should prevail at last, gain his point, and in process of time become greater than his brother. And this prognostic of his prevalence and superiority was the effect of God’s will and power, and not of Jacob’s, who was not then in a capacity of acting of himself: see note on Genesis 25:26. It is justly observed here, by Bishop Horsley, that his “taking his brother by the heel is not mentioned in disparagement of the patriarch. On the contrary, the whole of these two verses is a commemoration of God’s kindness for the ancestor of the Israelites, on which the prophet founds an

animated exhortation to them, to turn to that God from whom they might expect so much favour. By his strength he had power with God, &c. — This alludes to his wrestling with the angel, as recorded Genesis 32. That bodily strength, wherewith he was endued by God, and enabled to wrestle with this heavenly being, was a token of the strength of his faith, and of the fervency of his spirit in prayer. This is mentioned here by the prophet, as another instance of God’s favour to Jacob. He not only, when an infant in the womb, was enabled to perform the emblematical action just mentioned; but, in his adult age, he was endued with such supernatural strength of mind and body, that he was enabled to continue wrestling till he obtained the blessing. The prophet, in this clause, alludes to those words of his, I will not let thee go except thou bless me; intimating the strength of his faith, and prevalency of his prayers with God. The words, He had power with God, and those that follow, He had power over the angel, are equivalent; and plainly prove that this person, who assumed a human shape, was really God, that is, the Son of God, and the angel of the covenant, by whom all the divine appearances recorded in the Old Testament were performed; the affairs of the church being ordered by him from the beginning. This subject is learnedly handled by Dr. Allix in his Judgment of the Jewish Church, against the Unitarians, chap. 13.-15., by Archbishop Tenison in his Discourses of Idolatry, chap. 14., and by Bishop Bull in his Defence of the �icene Faith.

PETT, Verses 3-5‘In the womb he took his brother by the heel, and in his manhood he had power with God, yes, he had power over the angel, and prevailed. He wept, and made supplication to him. He found him at Beth-el, and there he spoke with us, even YHWH, the God of hosts. YHWH is his memorial name.’But it need not be so. Let them consider Jacob their ancestor. In the womb he seized Esau by the heel (and subsequently, sadly by deceit and treachery, stole his birthright and blessing), but once he reached manhood, (having to some extent been chastised for his deceit and treachery), he met with God and ‘had power with God’. This resulted in a true repentance which resulted in God finding him at Bethel where YHWH renewed His covenant with him and revealed Himself in all the fullness of His being (by His ‘memorial �ame’). And as Hosea 12:6 points out, the same could be true for Ephraim/Israel now.

�ote the description of YHWH as ‘the God of hosts’. He was the God of the hosts of Heaven, the God who controlled all earthly hosts, and the God Who had in the past given victory to the hosts of Israel. Thus He was the ideal One to have on your side.

So Hosea highlights three important incidents in the life of Jacob, and applies them to Israel:

· The first was when, whilst still in the womb, Jacob took his brother by the heel, the symbol of his replacing him in the line of blessing, something which sadly he achieved by deceit and treachery. It was the same attitude of heart that Israel were pursuing, except that Israel were doing it by following after idols and after earthly kings. They were eating wind and pursuing the east wind. But what they

should have done was be like Jacob, eager after God and His blessing (without using Jacob’s methods of obtaining the blessing).Hosea shows no suggestion of rebuking Jacob, and does not mention his deceit. Thus the point is that Jacob was so determined to have God’s blessing that he sought it forcefully right from the womb, with the implication that Ephraim/Israel/Jacob should do the same.· The second was when, on preparing to return to the land of God’s promises, Jacob met with God at Penuel. And once again he had shown the same determination to obtain God’s blessing, for he had powerfully wrestled with the angel of God and had prevailed. The introduction of ‘the angel’, an idea not found in the Genesis account, may simply be with the intent of bringing out that, in Hosea’s view, such wrestling had to be with the angel of YHWH, a manifestation of YHWH, and not with YHWH Himself as He was in Himself (the Angel of YHWH is well evidenced elsewhere in Genesis). And it may well be that the idea had already become traditional in Israel in relation to Jacob. The implication is that Ephraim should do the same. They too should seek God and ‘wrestle’ with Him in repentance and supplication.‘He wept, and made supplication to him.’ Hosea may have intended us to see that this happened at Penuel, in which case the weeping was a thought added by him in order to be more descriptive, probably because he wanted Ephraim to see the necessity for tearful repentance, or it may be that he intended us to see this as occurring subsequently to Penuel, as a precursor to the third incident which follows. Either way he is clearly desirous of emphasising the need for Ephraim to mourn over their sin and earnestly seeking YHWH.· The third incident occurred after Jacob had entered the land. ‘He found him at Beth-el, and there he spoke with us, even YHWH, the God of hosts. YHWH is his memorial name.’ The first ‘he’ could be referring to God as subject, or it could be referring to Jacob. In view of the purpose of the illustration (to stress Jacob’s taking of the initiative) the latter is probably the case. On the other hand in Genesis 25 it was very much God Who took the initiative. But either way the important fact was that at Bethel God had spoken to ‘us’ (incipient Israel) and had revealed Himself as YHWH the God of Hosts, with an emphasis on YHWH (He will be) as a significant title indicating Him as the One Who will be whatever He wants to be, the One Who has all power to accomplish what He wishes. And in the same context what God wanted was that Jacob’s descendants would inherit the land, the very thing that Israel was now about to forfeit. It was a final appeal to current Israel to put away their false gods (especially the golden calf at Bethel) and seek YHWH in all the fullness of His Being. Then and then only could they find hope.So the illustrations from the life of Jacob were positive (compare Hosea 2:14-20; Hosea 11:1; Hosea 11:3-4), and were a calling to a full and deep repentance, which Hosea now spells out specifically. Some try to interpret Jacob’s three experiences in a negative way, but that is only made possible by ignoring what Hosea emphasises and considering things in the background which he does not emphasise.

PULPIT, "He took his brother by the heel in the womb, and by his strength he had power (margin, was a prince, or, behaved himself princely) with God. In this verse and the following the prophet looks away back into the far-distant past; and this

retrospect, which is suggested by the names Jacob and Israel, reminds him of two well-known events in the life of the patriarch-The meaning and intention of this reminiscence are differently interpreted. The two leading views are the following:

(a) The reference is not to Genesis 27:1-46; where Jacob's overreaching Esau is recorded, but to Genesis 25:26, where it is written, "After that came his brother out, and his hand took hold on Esau's heel;"

SIMEO�, "JACOB WRESTLI�G WITH THE A�GEL

Hosea 12:3-4; Hosea 12:6. By his strength he had power with God: yea, he had power over the angel, and prevailed: he wept and made supplication unto him. …Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually.

THE historical parts of Scripture, if duly improved, will be found no less useful than any other. The Apostles often refer to them, and declare, that the things which had occurred to their ancestors, had “happened to them for ensamples,” and that they were recorded “for our admonition.” The Prophet Hosea was reproving both Ephraim (or the ten tribes) and Judah (the two remaining tribes) for their respective sins. But having called the latter by the name of “Jacob,” he thought it proper to guard them against the delusion of imagining themselves accepted of God because of their descent from Jacob, when their conduct was in direct opposition to that which he maintained. He then brings to their remembrance a very striking instance of Jacob’s communion with God; and takes occasion from it to urge them to an imitation of his example.

We shall consider,

I. Jacob’s victory—

In a season of great distress he betook himself to prayer—

[Jacob was greatly alarmed at the tidings that his brother Esau was coming against him with four hundred men to destroy him. He therefore used all the most prudential means to pacify his brother, or at least to prevent the total destruction of himself and his family. But he did not trust in the means he had devised. He determined to seek protection from God, well knowing that no means whatever could succeed without him, and that his favour would be a sure defence.

When Jacob staid behind in order to call upon his God, God instantly came forth to meet him. The person who is said to have wrestled with him is sometimes called a man, sometimes an angel, and sometimes God [�ote: Compare Genesis 32:24; Genesis 32:28; Genesis 32:30. with ver. 4, 5]. It was none other than the Son of God, “the Angel of the Covenant,” who assumed on this occasion, as he did on many other occasions, a human shape: and by his condescending to come to Jacob in this manner, he shewed, both to him and us, that none should ever seek his face in vain.

As for Jacob’s wrestling with the angel, the prophet explains the import of that phrase, by saying, that Jacob “wept and made supplication unto him.” He “stirred up himself, as it were, to lay hold on God;” and pleaded his cause before him with boldness and confidence. Assured of a successful issue, he persevered in the conflict till break of day; and when solicited by his apparent adversary to terminate his exertions, he replied, “I will not let thee go until thou bless me.” Yet we are particularly informed, that with this boldness there was a mixture of the deepest humility; for he urged his petitions as our Lord himself did in his incarnate state [�ote: Hebrews 5:7.], with strong crying and tears.

Thus did Jacob shew us to whom we should go in an hour of trouble, and in what manner we should endeavour to interest him in our behalf.]

By this means he obtained the desired relief—

[We are told twice in the text, that “he had power, and prevailed.” He prevailed with God; and by God’s assistance prevailed over man. The great object of his suit was to defeat the malice, and assuage the wrath, of his brother Esau. But how should he effect this? Conciliating as his measures and his conduct were, he could not ensure success: and therefore he went to God, who has all hearts in his hand, and turneth them whithersoever he will. He well knew, that, if once he could get God on his side, he was safe; for that “none could be against him, if God were for him.” To God therefore he presented his supplication; and behold the instantaneous effect! The enraged persecutor meets him with fraternal affection, and the only strife between them was, who should manifest the greatest love.]

In the exhortation grounded on this fact, we see,

II. The improvement we should make of it—

The intermediate words, omitted in the text, are merely a repetition of the same idea, that the person who had met with Jacob in Bethel, was “the Lord God of Hosts;” and that, in thus conversing with Jacob, he had, in fact, conversed with the Jewish nation, and had evinced his readiness to hear the supplications of all that call upon him. Then follows the prophet’s exhortation, which it will be proper to enforce;

1. “Turn thou unto thy God”—

[He that was Jacob’s God will also be ours: he is ours by external profession, and will be ours by the special communication of his grace, if we seek him with our whole heart.

To those who are in trouble, God is the only refuge [�ote: �ahum 1:7.]. We may go to the creature, and obtain no benefit: but, if we make our application to him, he will hear and help us. In him we shall be as in an impregnable fortress; and if the

whole human race were combined for our destruction, not a hair of our head should perish. Let every one of us then turn unto God; and we shall find him a very present help in trouble.]

2. “Keep mercy and judgment”—

[We may be ready to think, that as Jacob, notwithstanding his perfidious conduct, found acceptance with God, we may also live in the violation of our duty, and transgress the plainest principles of love and equity, and yet have God for our protector and friend. But Jacob’s treachery was a source of innumerable troubles to him through life, and especially of those very fears that harassed him on this occasion. And we shall find, that, sooner or later, deceit will bring its own punishment along with it. Doubtless when Jacob “wept,” he did so from a recollection that he had brought all these evils on himself, and had altogether forfeited the Divine favour. And to those in hell, it will be no inconsiderable augmentation of their misery to reflect, that they brought it on themselves.

Let us then determine, through grace, that we will give no just occasion to the enemies of our religion to blaspheme, but that we will in every thing keep a conscience void of offence towards both God and man.]

3. “Wait on thy God continually”—

[Whether we be reduced to such manifest straits as Jacob was, or not, we equally need the superintending care of God’s Providence. We have spiritual enemies, incomparably more numerous, powerful, and inveterate than Esau’s band; nor can any human means effectually defeat their malice.

Let us then not merely call on God occasionally, under the pressure of some heavy trial, or in the near prospect of death; but let us maintain fellowship with him continually, and by fervent supplication prevail with him to preserve us from all evil, and to bless us with all spiritual blessings. Let us remember, that he is our God in Christ Jesus, and that, through the aid of our incarnate God, we shall be more than conquerors over every enemy [�ote: If this were the subject of a Fast Sermon, it might be improved, 1. in reference to the subject; 2. in reference to the occasion. The former of these heads might be treated as above; and under the latter it might be shewn from a variety of instances (e. g. 2 Samuel 15:31; 2 Samuel 17:14. 2 Chronicles 20:5; 2 Chronicles 20:23. Isaiah 37:15; Isaiah 37:36.), that humble and importunate prayer is the most effectual method of defeating the rage or devices of our enemies.].]

K&D 3-5, "“He held his brother's heel in the womb, and in his man's strength he fought with God.Hos_12:4. He fought against the angel, and overcame; wept, and prayed to Him: at Bethel he found Him, and there He talked with us. Hos_12:5. And Jehovah, God of hosts, Jehovah is His remembrance.” The name Jacob, which refers to the patriarch himself in Hos_12:3, forms the link between Hos_12:2 and Hos_12:3. The Israelites, as descendants of Jacob, were to strive to imitate the example of their

forefather. His striving hard for the birthright, and his wrestling with God, in which he conquered by prayer and supplication, are types and pledges of salvation to the tribes of Israel which bear his name.

(Note: “He shows what good Jacob received, and the son is named in the father: he calls to remembrance the ancient history, that they may see both the mercy of God towards Jacob, and his resolute firmness towards the Lord.” - Jerome.)

E in Gen_25:26, which the prophetחז�Cעקב = ”to hold the heel“ ,עקב a denom. from ,עקבhas in his mind, not “to overreach,” as in Gen_27:36 and Jer_9:3. For the wrestling with God, mentioned in the second clause of the verse, proves most indisputably that Jacob's conduct is not held up before the people for a warning, as marked by cunning or deceit, as Umbreit and Hitzig suppose, but is set before them for their imitation, as an eager attempt to secure the birthright and the blessing connected with it. This shows at the same time, that the holding of the heel in the mother's womb is not quoted as a proof of the divine election of grace, and, in fact, that there is no reference at all to the circumstance, that “even when Jacob was still in his mother's womb, he did this not by his own strength, but by the mercy of God, who knows and loves those whom He has

predestinated” (Jerome). אונוC, is his manly strength (cf. Gen_49:3) he wrestled with

God (Gen_32:25-29). This conflict (for the significance of which in relation to Jacob's spiritual life, see the discussion at Genesis l.c.) is more fully described in Hos_12:4, for

the Israelites to imitate. ך�Eמל is the angel of Jehovah, the revealer of the invisible God

(see the Commentary on the Pentateuch, pp. 118ff. transl.). כלHו is from Gen_32:29. The

explanatory clause, “he wept, and made supplication to Him” (after Gen_32:27), gives the nature of the conflict. It was a contest with the weapons of prayer; and with these he conquered. These weapons are also at the command of the Israelites, if they will only use them. The fruit of the victory was, that he (Jacob) found Him (God) at Bethel. This does not refer to the appearance of God to Jacob on his flight to Mesopotamia (Gen_28:11), but to that recorded in Gen_35:9., when God confirmed his name of Israel, and renewed the promises of His blessing. And there, continues the prophet, He (God) spake with us; i.e., not there He speaks with us still, condemning by His prophets the idolatry at Bethel

(Amo_5:4-5), as Kimchi supposes; but, as the imperfect רCיד corresponds to וIימצא, “there did He speak to us through Jacob,” i.e., what He there said to Jacob applies to us.

(Note: “Let it be carefully observed, that God is said to have talked at Bethel not with Jacob only, but with all his posterity. That is to say, the things which are here said to have been done by Jacob, and to have happened to him, had not regard to himself only, but to all the race that sprang from him, and were signs of the good fortune which they either would, or certainly might enjoy” (Lackemacher in Rosenmüller's Scholia).)

The explanation of this is given in Hos_12:5, where the name is recalled in which God revealed Himself to Moses, when He first called him (Exo_3:15), i.e., in which He made

known to him His true nature. Yehōvâh�zikhrō is taken literally from רNזה�זכרי�לדר�; but there the name Jehovah is still further defined by “the God of Abraham, Isaac, and Jacob,” here by “the God of hosts.” This difference needs consideration. The Israelites in the time of Moses could only put full confidence in the divine call of Moses to be their deliverer out of the bondage of Egypt, on the ground that He who called him was the God who had manifested Himself to the patriarchs as the God of salvation; but for the Israelites of Hosea's time, the strength of their confidence in Jehovah arose from the fact that Jehovah was the God of hosts, i.e., the God who, because He commands the forces

of heaven, both visible and invisible, rules with unrestricted omnipotence on earth as well as in heaven (see at 1Sa_1:3).

BI, "And by his strength he had power with God.

Wrestling Jacob

This story has a strange fascination for most Bible readers, due, in part, to the vividness with which it is told; in part, to the deep spiritual truth which it half reveals and half conceals. Jacob recalls in his prayer the time when he passed this very place twenty years before as he fled from the wrath of Esau. God has been with him, and prospered him. Let us picture again that weird night scene. The almost oppressive silence was only broken by the roar of the shallow Jabbok, which writhed and struggled between obstructing rocks as it plunged and tumbled to the Jordan valley two miles below. We can see the rough waters gleam under the torches as drove after drove of animals splashed and ploughed their way through,—the goats and the sheep, the camels and the cattle, the asses and their foals are carefully arranged in successive relays, to appease the wrath of Esau. Then, in two companies, his frightened household followed, and the sounds died away again until nothing was left but the deepened roar of the turbulent stream beside him, which seemed to intensify the dead silence all around. Jacob was left alone. He was anxious, and apprehensive of what might happen. He was a greedy man, and he stood to lose, at one stroke, the wealth which represented the struggles of twenty years. He was an intensely affectionate man, and it seemed as if wives and children might be snatched away from him at one fell swoop: “I fear lest Esau come and smite me, the mother and the children.” Then, through the long night there wrestled with him man till daybreak—till the reach of the Jabbok flashed again in the sudden Syrian sunrise. As he lay there in the growing light, thrown, exhausted, he knew it was no man who had striven with him. In the sunrise he had seen God face to face. So he called the place Peniel—God’s face. But that is only the outside of the story, the body of this experience. What is its inner meaning? An instinct tells us that this is the record of a moral and spiritual struggle, which doubtless has its counterpart in the human life of these breathless days. That shrivelled tendon was the mark left in Jacob’s body of a moral and spiritual struggle—the crisis of his history. We know the long night ended in tearful and penitent prayer. What makes me feel certain that this is the record of a moral and spiritual struggle is the undoubted fact that from that day a great moral change came over Jacob—a change represented by his new name. He was no longer Jacob—sly, subtle, crafty, tricky Jacob, he was an Israelite, indeed, in whom there was no guile. He was Israel, God’s prince, for he had prevailed. He not only had a new name, but a new nature. The blessing which came with the dawn was the highest blessing which can ever come to any man—the assurance that his better self would become increasingly his truest self. He was a prince of God. It is not difficult to see that Jacob’s whole life had been one long wrestle, a tough, hard struggle with others. He had wrestled for bread, for love, for justice. Yes; and he had prevailed. He had succeeded, he had reaped the fruit of struggle—strength. He had gained what comes with victory—self-confidence. He had outwitted the crafty Laban. He went to his uncle a penniless tramp; he left him a wealthy man. And now he comes back to the land which was promised him. And here, on the very border and frontier of it, just as he is about to grasp what seems to be already his, he is brought up suddenly face to face with an old sin; and, as old sins are wont to do, it unnerved him. Do you know men who sinned—twenty years ago? They have been successful in spite of their sin—nay, by means of it, and God has given no sign. Then, after twenty years, they are brought face to face with the consequences. They do not ask now: What will it mean to me? There is a question which cuts deeper than that: What will it mean to wife and children? If no one

else were involved, if the man knew definitely what it would mean and how it would end he could face it. Though it brought ruin and exposure and shame, he could meet it like a man, But when the vague dread of it hangs over his life, and he lies awake at night and goes over all the possibilities and chances of what may happen, and wonders if any contingency has been left unprovided for, till the heart is sick with a nameless dread—then suspense becomes anguish. Now, that was Jacob’s case. He had done all that foresight and long experience could devise. He had sent messages, intended to convey to Esau the impression that he was a man of some consequence—obsequious messages, toe, to “my lord Esau.” And “my lord” sent back a soldier’s answer: “Esau cometh to meet thee with four hundred men.” With great astuteness Jacob divides his household into two companies, so that if Esau falls on one, the other may perhaps escape. His trouble drives him to his knees, for with all his subtlety and shrewdness Jacob was a praying man. He appeals, in his extremity—like many a trickster since—to his father’s God. And yet, apprehension of his loss breaks through his very prayer. He is a rich man now, and has much to lose “I am not worthy of the least of all the mercies which Thou hast shewed unto Thy servant,. . . deliver me, I pray Thee, from the hand of my brother.” In the very act of prayer his subtle brain is scheming how he will send presents to Esau—not in a lump, but first one, then another, drove after drove. He knew very well how to appeal to the frank, generous heart of the rough twin-brother. What a mixture the man is!—craft and prayer, cunning and faith, daring and dread!. . . “Then Jacob was greatly afraid, and was distressed.” Does all this let any light on some past experience of your own? You were walking, as you thought, in the way of God’s leading—in obedience to His call—to some land of promise, and on the very border of it you are suddenly brought face to face with some past wrong. The power in which you trusted—the result of long experience—fails you. Your self-confidence is rudely shaken. You betake yourself to prayer, and yet you will not trust wholly in that either; you do all that foresight can suggest—and stretch a point in doing it—to make quite sure that the blessing shall be yours. You try to deal with God as you have dealt with men. Is that the meaning of Jacob’s wrestling? You come to the very border of your land of promise. It is almost your own. And you will make quite sure of it by human means,—as if God could be tricked and managed, as if the blessing must be wrested from unwilling hands. Then you find that you have more than Esau to deal with. There is another Antagonist—unknown, mysterious, persistent. So you struggle on through the darkness, unwilling to cast aside the powers which have never failed when dealing with your fellows. Does not your own experience interpret this story for you? Then, at daybreak, with one touch the nameless wrestler shrivels the strongest muscle in Jacob’s body, and shows what He might have done at any moment. The strong man falls back spent and thrown. His self-confidence is broken, he has met more than this match.

Nay, but I yield, I yield;

I can hold out no more!

Is that the end, then? It would have been with some men, but Jacob clings with all his remaining strength to his great antagonist, until he wrings a blessing from the struggle. It was after his defeat, you observe, after he was worsted and thrown, that he prevailed. Look at the text again (R.V. margin), “In his strength he strove with God; yea, he strove with the angel, and prevailed.” But how? In this way: “He wept, and made supplication unto Him.” He supplicates the possession he cannot win. The blessing he sought to wring from God was his in a free and gracious gift. The sun rose on a changed and chastened life. But the long struggle had left its mark on him. He halted on his thigh. He lost the proud, self-confident swing in his gait. He was a humbler and a better man. Is that an old story I have been telling you? Is it not your story? Yours and mine? Do you

remember that dark and troubled day when the Unseen asserted its rights—when you wrestled, but not with flesh and blood? And you found that the tricks and quirks which avail in that warfare were no use, for you were dealing with God. Is that the explanation of some struggle in the darkness which is going on here and now? Have we never heard of the striving of the Spirit? Is that the meaning of some bitter disappointment which comes unexpectedly into the life of some self-confident man who has hitherto never known what failure means? The power which wrestles with you is a power which longs to bless. If you will cling with all your strength, it may be you will come out of that struggle crowned and with a new name, because in the struggle you have learned His name, and in defeat you have learned to pray. (A. Moorhouse, M. A.)

Jacob’s strength

The strength that God puts into us, though it be God’s own, yet when we have it, and work by it, God accounts it as ours; it is called Jacob’s strength, though the truth is, it was God’s strength. It is a great honour to manifest much strength in wrestling with God in prayer. In this was the honour of Jacob, with his strength he prevailed with God. We should not come with weak and empty prayers, but we should put forth strength; if a Christian has any strength in the world for anything, he should have it in prayer. According to the strength of the fire, the bullet, ascends; so according to what strength we put forth in prayer, so is our prevalence. This strength of Jacob was a type of the spiritual strength which God gives His saints when they have to deal with Him. See Eph_3:16. Surely the strength is great that is by the Spirit of God, but such strength shall manifest the glory of the Spirit of God. This is the strength attainable for Christians, even here in this world. Let us not be satisfied with faint desires and wishes, when Jesus Christ is tendered to us as the fountain of strength. But do you walk so that your strength manifests that such riches of the glory of God dwell in you? Christians should seek to be strengthened with all might, according to the glorious power of God. The way to prevail with men is to prevail with God. (Jeremiah Burroughs.)

Jacob’s victory and our duty

The prophet takes the opportunity of showing the difference between their conduct and that of Jacob, after whom they were called. His design in doing so was to make them know that, if they expected to be saved, it was not by proving their descent from Jacob, but by acting as did that pious patriarch when he was in danger and was suffering from the effects of his former misconduct. Reference is to the scene of wrestling with the angel. We use it as an example of the mode and nature of faithful and successful prayer. All must pray, and to be heard must pray aright, in the same persevering manner as Jacob, and in the same holy temper. We are taught, in other parts of Scripture, to address our God with penitence, holiness, faith, and perseverance; and all these essentials of acceptable devotion are illustrated in this narrative. (Beaver H. Blacker, M. A.)

Israel unlike Jacob

Alas! a nearer view of Judah shows that all the descendants of Jacob, in Zion as in Samaria, provoke judgment. How unlike the early devotion and fervent faith of the

pilgrim-patriarch their father! From the strong prayer amidst the stones at Bethel, where the eternal pathway between heaven and earth was opened in vision, and from the wrestling of supplication at Peniel, what moral degeneracy a idst the wealthy traffic adopted in Canaan! And what a cry to God may not the prophet raise for a restoration of the old simple tent-life, when it seemed natural to men that God should raise up speakers of His will, and quicken their spiritual life by fervent preachers! In those days of prophets Israel dwelt safely: under her kings she sins and suffers. God spared the ten tribes, notwithstanding that Jeroboam, the son of Nebat, made them sin. Now, since idolatry multiplies, since Baal is worshipped, and perhaps even human bloodshed, either to Moloch, or through contagion of Moloch worship, notwithstanding Abraham’s purer faith had sought better propitiations, the nation drifts like chaff, stubble, smoke. All God’s appeals are in vain. Stolid and obstinate, the nation which God called to for a new birth of a pious generation, and for new thoughts and hope, stands gazing on its idols. God would have saved them from the Assyrian sword, and would have foiled the besieger, and bidden death and the grave stay their devouring. But since sinners do not repent, God cannot relent. (Rowland Williams, D. D.)

Bethel and Peniel

The house of God and the face of God. God is here. God is mine.

I. Jacob’s first conversion. At Bethel Jacob cannot be called a “religious man.” He had come into no personal relations with God. He acknowledged, but did not know, his father’s God. His character had, as yet, received no shakings, so it had thrown down no personal and independent rootings; there were no signs of the sway of any central and unifying principles. He could still be described as “without God in the world.” But out of the very consequences of his wrongdoings come the beginnings of nobler things. The vision gives us the time when Jacob first entered into personal relations with God. It may help us to understand in what our conversion to God essentially consists—a revelation of the personal God to the soul; and the acceptance, by the soul, of the responsibilities of that revelation. Jacob’s new life begins with a personal revelation of God. This is the Divine arrest of the man in the very midst of his wilfulness and selfishness. God guides him with the hand of His Providence, and sets him just where He can best reveal to him Himself. We have no record of Jacob’s struggling after the light, and at last reaching, after long efforts, to the light of God. In his case there is no growing of knowledge into the wisdom of God, no unfolding of moral feeling into spiritual life; but upon him, while actually in his heedlessness, the revelation of God comes: a new fact of his existence is impressively disclosed to him: this fact, that God, his father’s God, Abraham’s God, was with him. That fact at once, and altogether, changes the principle and spirit of his life. Religion is not a development; it is not an education; it is not something which man can himself start and nourish. It is the effect of a Divine salvation; an intervention of God; a gracious mode of bringing man into conscious and happy relations with God. It was a vision of God, and an assurance of the Divine nearness to him, and care of him, that bowed Jacob down with the profoundest awe and humiliation. The ungodly soul felt that God was about him, close to him. The vision opened Jacob’s eyes—

1. To see God’s relation to his life. The vision showed God caring for sinful, wandering Jacob, watching over his slumbers, peopling the desert for him with ministering angels, and assuring him of unfailing guardianship. He could never be the same man again when this fact had been brought home to his very heart.

2. To feel a conviction of the Divine claims of God is here, I must wait, listen, obey.

3. To realise the Divine love, the sovereign fulness and freeness of Divine grace, Jacob woke in the morning to feel—God loves me, even me.

II. Jacob’s second conversion. The wrestling represents the highest point in the spiritual history of Jacob. It was the time in which Jacob learned the mystery and the joy of trusting wholly, committing himself entirely to the Divine love and lead. The wrestling at Jabbok is the close of a scene of which each part requires careful attention. Anxious and scheming as he came within sight of Canaan, he had the vision of the guarding angels to recall him from his schemings to trust. He had hitherto only seen his helpless company and the approaching peril, and like the prophet’s servant in later times, God opened his eyes to see, closer than any danger, the two angel-bands of watchers. Recalled thus to the thought of God’s nearness, Jacob feels that he must blend prudent schemes with prayer, and the prayer he offers is full of humility, thankfulness, and pleading, that makes it in many ways a model of prayer. But it is easily overestimated. It is the prayer of one who is still rough too self-conscious, of one who has not yet quite given up his guileful ways: there is still something of Jacob’s old mistake of “making terms with God.” He is evidently learning his great life-lesson, but the prayer shows that he has not fully learned it yet. It was a kind of drama of his life which was acted through that night. It was a gracious way of shewing Jacob what had been the mistake of his whole career. He had always been wrestling. Now in his heart he was even wrestling with God. But He will find that a very different thing. If it does seem that a man’s wrestling brings mastery, it is only because God does not put forth His strength in the conflict. When He does and Simply touches Jacob, the confident wrestler, is prostrate and utterly helpless; he can wrestle no more, he can only cling, he can only say, “Give me the blessing”; he gives up at last all self-efforts to win the blessing. (Robert Tuck, B. A.)

4 He struggled with the angel and overcame him; he wept and begged for his favor.He found him at Bethel and talked with him there—

BAR�ES, "He wept and made supplication unto Him - Jacob’s weeping is not mentioned by Moses. Hosea then knew more than Moses related. He could not have gathered it out of Moses, for Moses relates the words of earnest supplication; yet the

tone is that of one, by force of earnest energy, wresting, as it were, the blessing from God, not of one weeping. Yet Hosea adds this, in harmony with Moses. For “vehement desires and earnest petitions frequently issue in tears.” “To implore means to ask with tears” . “Jacob, learning, that God Himself thus deigned to deal with him, might well out of amazement and wonder, out of awful respect to Him, and in earnest desire of a blessing, pour out his supplication with tears.” Herein he became an image of Him, “Who, in the days of His flesh, offered up prayers and supplications, with strong crying and tears unto Him that was able to save Him from death, and was heard in that He feared” Heb_5:7.

: “This which he saith, ‘he prevailed,’ subjoining, ‘he wept and made supplication,’ describes the strength of penitents, for in truth they are strong by weeping earnestly and praying perseveringly for the forgiveness of sins, according to that, “From the days of John the kingdom of heaven suffereth violence, and the violent take it by force.” Whosoever so imitates the patriarch Jacob, who wrestled with the Angel, and, as a conqueror, extorted a blessing from him, he, of whatever nation he be, is truly Jacob, and deserveth to be called Israel.” : “Yea, herein is the unconquerable might of the righteous, this his wondrous wrestling, herein his glorious victories, in glowing longings, assiduous prayers, joyous weeping. Girt with the might of holy orison, they strive with God, they wrestle with His judgment, and will not be overcome, until they obtain from His goodness all they desire, and extort it, as it were, by force, from His hands.”

He found him in Bethel - This may mean either that “God found Jacob,” or that “Jacob found God;” which are indeed one and the same thing, since we find God, when He has first found us. God “found,” i. e., made Himself known to Jacob twice in this place; first, when he was going toward Haran, when he saw the vision of the ladder and the angels of God ascending and descending, “and the Lord stood above it and said, I am the Lord God of Abraham and the God of Isaac;” and Jacob first called the place “Bethel;” secondly, on his return, when God spake with him, giving him the name of Israel. Both revelations of God to Jacob are probably included in the words, “He found him in Bethel,” since, on both occasions, God did “find him,” and come to him, and he “found” God. In Bethel, where God found Jacob, Israel deserted Him, setting up the worship of the calves; yea, he deserted God the more there, because of God’s mercy to his forefather, desecrating to false worship the place which had been consecrated by the revelation of the true God; and choosing it the rather, because it had been so consecrated.

And there He spake with us - For what He said to Jacob, He said not to Jacob only, nor for Jacob’s sake alone, but, in him, He spake to all his posterity, both the children of his body and the children of his faith. Thus it is said, “There did we rejoice in Him” Psa_66:6, i. e., we, their posterity, rejoiced in God there, where He so delivered our forefathers, and, “Levi also, who receiveth tithes, paid tithes in Abraham, for he was yet in the loins of his father, when Melchizedek met him” Heb_7:9-10. And Paul saith, that what was said to Abraham, “therefore it was imputed to him for righteousness, was not written for his sake alone, but for us also, to whom it shall be imputed, if we believe on Him that raised up Jesus our Lord from the dead” Rom_4:23, Rom_4:4. There He spake with us, how, in our needs, we should seek and find Him. In loneliness, apart from distractions, in faith, rising in proportion to our tears, in persevering prayer, in earnestness, which “clings so fast to God, that if God would cast us into Hell, He should, as one said Himself go with us, so should Hell not be Hell to us,” God is sought and found.

CLARKE, "He had power over the Angel -Who represented the invisible Jehovah.

He wept, and made supplication - He entreated with tears that God would bless him; and he prevailed. The circumstance of his weeping is not mentioned in Genesis.

He found him in Beth-el - It was there that God made those glorious promises to Jacob relative to his posterity. See Gen_28:13-15.

GILL, "Yea, he had power over the angel, and prevailed,.... This is repeated in different words, not only for the confirmation of it, it being a very extraordinary thing, and difficult of belief; but to direct to the history here referred to, where the person Jacob prevailed over is called a man, and here the angel; and so Josephus (u) calls him a divine Person; not a created angel, not Michael, as the Rabbins say, unless the Messiah is meant by him; nor Jacob's guardian angel, as Kimchi, every man being thought by some to have one; and much less Esau's evil angel, that was against Jacob, as Jarchi and Abarbinel; for of him he would never have sought nor expected a blessing; but an uncreated Angel, the Son of God, the same that went before the Israelites in the wilderness, and that redeemed Jacob from all evil, Gen_48:16; called an Angel, being so not by nature, for he is superior to angels in both his natures, divine and human; but by office, being sent to reveal the will of God, and to do the work of God in the redemption and salvation of men; the same that is called the Angel of the great council in the Greek version of Isa_9:6; and the Angel of God's presence, Isa_63:9; and the Angel or messenger of the covenant, Mal_3:1; the phrases used denote, as before, the power and prevalence Jacob had with this divine Person in prayer; whereby he obtained the blessing of him, even deliverance from his brother Esau, as well as others respecting him and his posterity;

he wept, and made supplication unto him; not the angel, entreating Jacob to let him go, as Jarchi and Kimchi, and so some Christian interpreters; who think that an angel in human form may be said to weep, as well as to eat and drink; and the rather, since this angel was not the conqueror, but the conquered; and since Christ, in the days of his flesh, both prayed and wept, and shed tears; but the case here is different; and though he was prevailed over, it was through his own condescension and goodness: but rather Jacob is meant, as Abarbinel and others; who wept not on account of the angel's touching his thigh, and the pain that might put him to; for he was of a more heroic spirit than to weep for that, who had endured so much hardship in Laban's service, in heat and cold; and besides, notwithstanding this, he kept wrestling with him, and afterwards walked, though haltingly: but he wept either because he could not get out the name of the person he wrestled with; or rather the tears he shed were for the blessing he sought of him; for it is joined with his making supplication, and is expressive of the humble, yet ardent, affectionate, fervent, and importunate request he made to obtain it; and here we have another proof of the deity of Christ, in that supplication was made to him, and he is here represented as the object of that part of religious worship, prayer, as he often is in the New Testament. This circumstance is not expressed in Gen_32:1, though it may be gathered from what is there said; however, the prophet had it by divine inspiration; and the truth of it is not to be doubted of, being not at all inconsistent with, but quite agreeable to, that history;

he found him at Bethel; either the angel found Jacob in Bethel, as he did more than once, both before and after this time, Gen_28:12; it is good to be in Bethel, in the house

of God; happy are those that dwell there, and are found there living and dying, doing the will and work of God there: or rather Jacob found God or the angel in Bethel; God is to be found in his own house, there he comes and blesses with his gracious presence; here Christ the Angel of his presence is; here he meets with his people, and manifests himself unto them. There is in the words a tacit reflection on Israel, or the ten tribes, that bore the name of Jacob; the patriarch found God in Bethel, Christ the Angel of the Lord; but now, instead of him, there was a calf set up in this place, Israel worshipped; and therefore it was called Bethaven, the house of an idol, or iniquity, instead of Bethel, the house of God;

and there he spake with us; not with Esau and his angel, concerning Isaac's blessing of Jacob, as Jarchi; nor with Jacob and his angel, as the father of Kimchi; nor with the prophet, and with Amos, to reprove Israel there for the worship of the calves, as Kimchi himself; but with all the Israelites, of whom the prophet was one; who were then in the loins of Jacob, when he conversed with God, and God with him, at Bethel: or, as Saadiah interprets it, "for us" for our sakes, on our account; or "concerning us"; concerning the multiplication of Jacob's posterity, and the giving the land of Canaan to them, as the Lord did at both times he appeared to Jacob in Bethel; see Gen_28:14; and it is in the house of God, where Christ is as a son, that he speaks with and to his people, even in his word and ordinances there.

JAMISO�, "the angel— the uncreated Angel of the Covenant, as God the Son appears in the Old Testament (Mal_3:1).

made supplication— Gen_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” (Gen_28:11-19; Gen_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;” Heb_7:9, Heb_7:10). 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.

CALVI�, "Verse 4And since this was especially worthy of being remembered, he repeats, that he had power with the angel, and prevailed. But we have already said how Jacob prevailed not indeed of himself, but because God had so distributed his power, that the greater part was in Jacob himself. I am therefore wont, when I speak of the wrestling and of the daily contests with which God exercises the godly, to adduce this similitude, — That God fights with us with his left hand, and defends us with his right hand, that is, he assails us in a weak manner, (so to speak,) and at the same time stretches forth his right hand to defend us: he displays, in the latter instance, his greater power, that we may become victorious in the struggle. And this mode of speaking, though at the first view it seems harsh, does yet wonderfully set forth the grace and goodness of God, inasmuch as he deigns to humble himself for our sake, so as to choose to concede to us the praise of victory; not indeed that we may become proud of ourselves, but that he may be thus more glorified, when he prefers

exercising his power in defending us rather than in overwhelming us, which he could do with one breath of his mouth. For he has no need of making any effort to reduce us to nothing: if he only chooses to blow on the whole human race, the whole world would in a moment be extinguished. But the Lord fights with us, and at the same time suffers us not to be crushed; nay, he raises us up on high, and, as I have already said, concedes to us the victory. Let us now go on.

The Prophet adds, that he wept and entreated: He wept, he says, and made supplication unto him Some explain this clause of the angel; but I know not whether weeping was suitable to him. The saying may be indeed defended that the angel was as it were a suppliant, when he yielded up the conquest to the holy man; for it was the same as though he who owns himself unequal in a contest were to throw himself on the ground. Then they explain weeping thus, “The angel entreated the patriarch when he said, ‘Let me go;’ and this was a confession of victory.” The sense would then be, that the patriarch Jacob did not gain any ordinary thing when he came forth a conqueror in the struggle; for God was in a manner the suppliant, for he conceded to him the name and praise of a conqueror. But I prefer explaining this of the patriarch, and to do so is, in my judgement, more suitable. It is not indeed said that Jacob wept; that is, it is not, I own, stated distinctly and expressly by Moses; but weeping may be taken for that humility which the faithful ever bring to the presence of God: and then weeping was meet for the patriarch; for he so gained the victory in the combat, that he did not depart without grief and loss, inasmuch as we know that his leg was put out of joint, and that his thigh was dislocated so that he was lame all his life. Jacob then obtained the victory, and there triumphed with God’s approbation: but yet he departed not whole, for God had left him lame. He felt then no small grief, since this weakness in his body continued through life. Hence weeping did not ill become the holy man, who was humbled in the struggle, though he carried away the palm of victory.

And this ought to be carefully noticed; for here the Prophet meets all calumnies, when he so moderates the sentence, that he takes away nothing from God and his glory, though he thus splendidly adorns the victory of the patriarch. He was then a prince with God; he prevailed also, he became a conqueror, — but how? He yet wept and entreated him; which means, that there was no cause for pride that he carried away the palm of victory from the contest, but that God led him to humility even by the dislocation of his thigh or leg: and so he entreated him. The praying of Jacob is related by Moses, which he made, when he asked to be blessed. But the less, as the Apostle says, is blessed by the greater, (Hebrews 7:7.) Then Jacob did not exalt himself, as blind men do, who claim merit to themselves; but he prayed to God, and asked to be blessed by Him, who owned himself to be overcome. And this ought to be carefully observed, especially the additional circumstance; for we hence learn that there is no cause why they who are proved by temptations should flee away from God, though our flesh indeed seeks ease, and desires to be spared.

But when a temptation is at hand, we withdraw ourselves, and there is no one who would not gladly make a truce, and also hide himself at a distance from the presence of God. Inasmuch then as we desire God to be far from us, when he comes forth as

an antagonist to try our faith, this praying of Jacob ought to be remembered; for though he had his leg disjointed, though he was worn out with weariness, he did not yet withdraw himself, he did not wish the departure of the angel, but retained him as it were by force: “Thou shalt bless me; I would rather contend with thee, and be wholly consumed, than to let thee go before thou blesses me.” We hence see that we ought to seek the presence of God; though he may severely try us, though we may suffer much, though our strength fail, though we may be made lame through life, we ought not yet to shun the presence of God, but rather embrace him with both arms, and retain him as it were by force; for it is much better to groan under our burden, and to feel his power who is above us, than to continue free from toil, and to rot in our pleasures, as they do whom God forsakes. And we see how much such an indulgence ought to be dreaded by us; for unless we are daily sharpened by various temptations, we immediately gather rust and other evils. It is therefore necessary, in order that we may continue in a sound state, that our contests should be daily renewed: and hence I have said, that we ought to seek the presence of God, however severe the wresting may be.

It follows, He found him in Bethel To remove every ambiguity, I would render it, “In Bethel he had found him.” It is indeed a verb in the future tense; but it is certain that the Prophet speaks of the past. But when we take the past tense, ambiguity in the language still remains; for some thus understand the place, that God had afterwards found Jacob in Bethel, or, that Jacob had found God; that is, when the name of Israel was confirmed to him, after the destruction of the town of Sichem; for, to console his grief, God appeared to him there again. They then explain this of a second vision in that place. But it seems to me that the Prophet had another thing in view, even this, that God had already found Jacob in Bethel, that he had met him when he fled to Syria, and went away through the fear of his brother. It was then for the first time that God appeared to his servant, and exhorted him to faithfulness: he promised to him a safe return to his own country. The Prophet then means, that Jacob gained the victory, because God had long before began to embrace him in his love, and also testified his love when he had manifested himself to him in Bethel. Hence he found him in Bethel. This might indeed be referred to Jacob, “He found him in Bethel;” that is, he found God. But as it is immediately added, There he spake with us, and as this cannot be applied to any other than to God himself, I am inclined to add also, that God had found Jacob in Bethel. And the Prophet commends to us again the gratuitous goodness of God towards Jacob, because he deigned to meet him on his way, and to show that he was the leader of Jacob on his journey: for he did not think previously that God was nigh him, as he says himself,

‘This is the house of God, and the gate of heaven, and I knew it not,’ (Genesis 28:16.)

When therefore the holy man thought himself to be as it were cast away by God, and destitute of all aid, when he was alone and without any hope, God is said to have found him; for of his own good will he presented himself to him, when the holy man hoped no such thing, nor conceived such a thing in his mind. Hence God had already found his servant in Bethel; and there he spake, or (that the same strain

may be continued) had spoken to him.

There he had spoken with us. Some take עמנו, omnu, for עמו, omu (87), he had spoken with him; and they do this, being forced by necessity; for they find no sense in the words that God spake with us in Bethel. But there is no need to change the words contrary to rules of grammar. Others who dare not to depart from the words of the Prophet, imagine a sense wholly different. Some say, “He spake with us there;” that is, “The Lord speaks by me, Hosea, and by Amos, who is my colleague and friend: for we denounce on you, by his authority, utter ruin and destruction; and God has made known to us at Bethel whatever we bring to you.” But how strained is this, all must see: this is to wrest Scripture, and not to explain it. Others also speak still more frigidly: “There he spake with us,” as though the angel had said, “Wait, the Lord will speak with us; I have called thee Israel, but the Lord will at length come, who will ratify what I now say to thee:” as if he was not indeed the eternal God; but this he immediately expresses when he says Jehovah is his memorial, Jehovah of hosts But thus the Jews trifle, who are like irrational beings whenever there is a reference made to Christ.

There does not seem, however, to be any great reason why we should toil much about the Prophet’s words: and some even of the Rabbis (not to deprive them of their just praise) have observed this to be the meaning, That the Lord had so spoken with Jacob, that what he said belonged to the whole people. For doubtless whatever God then promised to his servant appertained to the whole body of the people, and all his posterity. Why then do interpreters so greatly torment themselves, when it is evident that God spake through the person of one man with all the posterity of Abraham? And this agrees best with the context; for the Prophet now applies, so to speak, to the whole people what he had hitherto recorded of the patriarch Jacob. That they might not then think that the history of one man was related, he says that it belongs to all. How so? Because the Lord had so spoken with holy Jacob, that his voice ought to resound in the ears of all. For what was said to the holy man? Did God only reveal himself to him? Did he promise to be a Father only to him? �ay, he adopted his whole seed, and extended his favour to all his posterity. Since then he had so spoken to all the Israelites, they ought now to be more ashamed of their defection, inasmuch as they had so much degenerated from their father, with whom they were yet connected. For there was a sacred bond of unity between Jacob and his children, since God embraced them all in his love, and favoured them all with his adoption. We now perceive the mind of the Prophet. Let us proceed

COFFMA�, "Verse 4"Yea, he had power over the angel, and prevailed; he wept and made supplication unto him: he found him at Bethel, and there he spake with us."

"Yea, he had power over the angel ..."; Genesis 32:34 has, "There wrestled a man with him"; and some have tried to make a contradiction out of this; but that very passage makes the supernatural identity of the wrestler absolutely certain. The fact of his being introduced first as "a man" is exactly in harmony with the way angels were usually introduced in the Old Testament, as for example the angels who spent

the night with Lot (Genesis 19:5). Angels customarily appeared as men, their full identity being apparent afterward. Thus, Lot "entertained angels unaware" (Hebrews 13:1).

Mays, whose critical comment on this passage denied the validity of Jacob's weeping, as mentioned here, wrote: "The weeping is possibly Hosea's embellishment; the Genesis story knows nothing of it."[9] Aside from the uncertain placement of the expression "he wept" which might very well have been Hosea's allusion to the weeping that Jacob was said to have done upon that very same day and in connection with that very event (Genesis 33:4), the matter of Hosea's inspiration should also be considered, making the information (if it pertains here) to be supplementary to the Genesis account.

"He found him at Bethel, and there he spake with us ..." Jacob's experience at Bethel was God's renewal of the Abrahamic covenant with Jacob; and it corresponds in all of its essential details exactly with the promise to Abraham. Here again the prior existence of Genesis, and the absolute familiarity with it on the part of both Hosea and his hearers is undeniable. It included the promise that God would give the land of Canaan to the Jews, and that in Jacob and his seed "all the families of the earth should be blessed." The Israelites of the northern kingdom, however, had construed this promise as unconditional, whereas, in truth, it was contingent upon their fidelity to the holy Covenant God made with the people when they were brought up out of the land of Egypt. "There at Bethel, Jehovah had spoken to Jacob, and through him to his descendants."[10] "Hosea here regarded the promises of God to Jacob as made to the people of Israel, which in fact they chiefly concerned."[11] Hindley is doubtless correct in seeing the purpose of Hosea's mention of the event at Bethel as that of reminding Israel that the true God of Israel was inseparably linked to that place, instead of the vulgar bull-gods which they were worshipping there instead of Jehovah. "It was to link Jacob's vision at Bethel with Jehovah's name and title,"[12] next mentioned in Hosea 12:5, below.

COKE, "Verse 4Hosea 12:4. Yea, he had power over the angel, &c.— Concerning this translation, see the notes on Genesis 32. Houbigant reads the last clause of the verse, And there he spake with him: even Jehovah God of Hosts, Hosea 12:5.: therefore the angel with whom Jacob wrestled—the angel of the covenant—is Jehovah God of Hosts.

He wept— He had wept. Of weeping, Archbishop �ewcome says, "we read nothing in Genesis 32." Certainly we read nothing of Jacob's weeping upon the occasion of the wrestling or colluctation at Peniel. But as the weeping and supplicating stand connected here with the finding of God at Beth-el, it is evident that this weeping and supplicating were previous to any meeting with God at Bethel; consequently, previous to Jacob's first meeting with God at Beth-el. �ow, previous to the first meeting, there was weeping as well as supplicating; for we read, that previous to that meeting Jacob was in distress, and that God answered him in that distress: Genesis 35:3. I allow therefore that the weeping and entreaty, which procured the very extraordinary favour of God's appearance to Jacob in the dream at Beth-el,

(Genesis 28.) are mentioned here, as part of the means by which he obtained that strength which enabled him to prevail over the angel. The remark of Luther, upon this extraordinary conflict between Jacob and the glorious personage called the angel, is so excellent, that I cannot but subjoin a translation of it here:—

"Various have been the sentiments of learned men concerning this wrestling or colluctation of Jacob. But the history evidently shews, that Jacob was apparently brought to the utmost hazard of his life, and that all the powers of his body were forcibly assailed by his unknown antagonist. He therefore called forth the whole strength of every part of his frame against his opponent, in order to defend his life. Yea, he not only wrestled with all the powers of his body; but his faith was brought into the fullest exercise: he was above all things comforted and supported in this instant peril, from the certainty that he was commanded by Jehovah to return into the land of Canaan. In the next place, with his whole heart he laid hold of the promise given to him in Beth-el by Jehovah, in which protection was most indubitably promised. While therefore he thus agonized, and was so strongly opposed by his unknown antagonist, although he summoned all his bodily powers to his assistance, he still more mightily contended with the hand of faith, eyeing the promise, and confidently resting upon God according to his word, to be preserved and delivered from this imminent danger. Thus by faith he conquered God."

TRAPP, Verse 4Hosea 12:4 Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him [in] Bethel, and there he spake with us;

Ver. 4. Yea, he had power over the angel] That Angel of the covenant, Malachi 3:1, the Angel of the great council ( µεγαλης βουλης αγγελος), as the Seventy render Isaiah 9:6, the Lord Christ, who redeemed Jacob from all evil, Genesis 48:16, and is called Elohim in the former verse. Jacob is reproved for asking his name, an argument of his majesty. God, as he surmounteth all creatures, and hath no parallel, so he surpasseth all notion, and is above all name. The Africans call him Amon, that is, Heus, tu, cluis es? Our best eloquence of him is a humble silence: or if we say anything, to say as in the next verse following, Jehovah, God of hosts, Jehovah is his memorial.

And prevailed] Sept. εδυνασθη. He had power, or got the better, Christ yielding himself overcome by the prayers of the patriarch: "for the effectual fervent prayer of a righteous man availeth much," saith St James. There is a kind of omnipotence in it, saith Luther, of whom also that saying passed among his friends, Iste vir potuit apud Deum quod voluit, That man could do what he would with God. The reason whereof is given by St Jerome, in these words, Deus ipse qui nullis contra so viribus superari potest, precibus, vincitur; that is, God himself, who is otherwise insuperable, may be overcome by prayers ( Invictum vincunt vota precesque Deum); provided that men persevere in prayer as Jacob did, holding out till the morning light, and growing more resolute toward the latter end than he had been before.

He wept and made supplication] Jacob did (not the angel, as Mercer and Drusins would carry it). His wrestling was by weeping, and his prevailing by praying.

“ Verbum, preces, et lachrymae,

Miserae arma sunt Ecclesiae. ”

We read not till this text of his weeping for the blessing (no more we do of the earthquake in Hezekiah’s days, till Amos 1:1 Zechariah 14:4-5), but this we know, that ardent prayer is a pouring out of the soul to God, not without a shower of tears, or at least a storm of sighs. And as music upon the water sounds farther and more harmoniously than upon the land, so prayers with tears are more pleasing to God, and prevalent with him. Christ could not but look back to those weeping women that followed him to the cross, and comfort them. Tears of compassion and of compunction, when men love and weep, as Mary Magdalen did, are very acceptable to God, who puts them into his bottle as precious. There are tears of another sort, lachrimae nequitiae, tears of wickedness, expressed either by hypocrisy or a desire of revenge: such were Esau’s tears for the blessing too, Genesis 27:38, but he went without it, because he was a profane hypocrite; he cried out of discontent, and threatened his brother Jacob; he complained of his father’s store, (Hast thou but one blessing?) of his brother’s subtilty, (was he not rightly called Jacob?) but not a word of his own wickedness. He roared for the disquietness of his heart, but he did not, as Jacob, weep and make supplication to his Judge, deploring his own wants, and imploring the supplies of his grace, quam unice expetiit, as the main thing he desired.

He found him in Bethel] That is, the Lord found Jacob there, Genesis 28:18-19; but especially, Genesis 35:14-15, confirming his promises to him and all his posterity.

There he spake with us] Who were then in Jacob’s loins, and promised that God should be our God; but we have falsified with him, and turned Bethel into Bethaven; abusing that place to idolatry and calf worship, where we, in our forefathers, had so many manifestations of Divine mercy. Oh better he had never spoken with us there than that we should have so slighted his promises, cast his words behind our backs, and wickedly departed from our God. Is this Jacob-like? &c. There he spake with us. What he spake with Jacob he spake with us; and we are to hold ourselves no less concerned therein than he was. See a like expression Psalms 66:6. See likewise Romans 15:4, Hebrews 13:5. What God spake to Joshua, Joshua 1:5, he spake to all believers. And that which he spake to his afflicted, Psalms 102:17, "He will regard the prayer of the destitute, and not despise their prayer," that he spake to us: for, Psalms 102:18, "This shall be written for the generations to come." The Hebrews have a proverb, Quae patribus acciderunt signum sunt filiis,

What things befell the fathers, those were a sign to their children; and thence it is that the deeds of the fathers are often attributed to the children. Let us labour to see our own names written upon every promise; and secure our interest by searching for the conditions whereunto the promises are annexed; and then put them in suit by faithful prayer, saying with David, "Remember thy word unto thy servant, whereupon thou hast caused me to trust."

BE�SO�, "Hosea 12:4-5. He had power over the angel — Called God, Hosea 12:3, and Jehovah, God of hosts, Hosea 12:5, namely, God by nature and essence, and an angel by office and voluntary undertaking. He wept and made supplication unto him — He prayed with tears from a sense of his own unworthiness, and with earnestness for the mercy he desired. Jacob’s wrestling with the angel was, as has been just intimated, not only a corporal conflict, but likewise a spiritual one; from bodily wrestling he betook himself to spiritual weapons; he poured forth tears with earnest supplications and prayers, and strove, not so much for victory, as for a blessing: the only way for a feeble, impotent creature, to prevail over his Creator. The observations of Luther, upon this extraordinary conflict between Jacob and the person called the angel, are so excellent, that the intelligent reader will be glad to be presented here with a translation of them. “Different views are wont to be entertained concerning the nature of this wrestling. But the history shows that Jacob had come into imminent danger of his life, and was assaulted by an unknown antagonist with his whole power. He therefore himself also exerted his bodily strength to the utmost against this antagonist, that he might defend his life. �evertheless, he did not contend only with the strength of his body; his faith also wrestled: and first, in such an immediate danger, he comforted himself that he had been ordered by God to return into the land of Canaan [to which country, in obedience to God, he was now journeying.] Then with his whole heart he laid hold on the promise made him by the Lord in Beth-el, where he was fully assured of the divine protection. When therefore he was in distress, and assaulted by an unknown enemy with all his might, although he used his own strength, yet he contended more strenuously by faith, beholding the promise, and concluding with certainty that God, according to his word, would be present with him in so great a danger, and would save him. And with this faith, [so to speak,] he prevailed over God; for although Christ tried Jacob in this conflict, nevertheless he could do nothing against, or contrary to, his word, on which Jacob relied.” Jacob’s supplication and tears, here mentioned, probably refer to those earnest prayers which he poured out to God, as is recorded Genesis 32:9-11. The conflict here spoken of, in which Jacob had power with God, ended in an assurance that his prayers were answered. He found him in Beth-el — This refers to God’s appearing to Jacob after the former vision, as is related Genesis 35:9; Genesis 35:14, when God renewed his promise of giving the land of Canaan to his posterity. The prophet takes particular notice of the place where God appeared to him: as if he had said, He appeared in that very place where you worship a golden calf as your god! And there he spake with us — Who were then in Jacob’s loins. The Alexandrian copy, however, of the LXX. reads, There he spake with him; as if the expression alluded to the above-mentioned passage, where God is said to have talked with Jacob. But the present Hebrew

reading contains a very important meaning, signifying, that God did not only speak to him there, but likewise did, by so doing, instruct his posterity to the latest generation. Certainly the things spoken concerned Jacob’s posterity, as much, or more, than himself. Even the Lord God of hosts — He that appeared and spake, who promised the blessing, and commanded the reformation at Beth-el, was Jehovah, the eternal and unchangeable God; who can perform his promise, and execute his threat; who is a most terrible enemy, and a most desirable friend. The Lord is his memorial — That is, the name Jehovah is God’s memorial; his appropriate, perpetual, incommunicable name, expressing his essence; the name by which he will be known and remembered to all generations; the name which especially distinguishes him from all false gods, and sets forth his glory more than any other name whatsoever: see note on Exodus 3:14.

PULPIT, "Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him. As Jacob's position at birth symbolized the pre-eminence which God's electing love had in store for him, and as in his manhood's prime he put forth such earnestness and energy to obtain the blessing, so Israel, by the example of their forefather, are encouraged to like strenuous exertion with like certainty of success. The example is more fully described and dwelt on in this verse for the purpose of more powerfully stimulating the Israelites of the prophet's day to imitate it. From this verse we learn the following facts:

This verse "is," according to Aben Ezra, "an explanation how he put forth prowess with God." Kimchi regards it as "the repetition of the same thought for the put. pose of intensifying, for it was a great wonder for a man to wrestle with an angel." כבה

The fruit of Jacob's victory was that

(a) the third person, Ewald reads it

(b) as the first plural, and consequently so renders the word that the clause implies, not a narrative of the past, but a prophecy of the future; thus:

(a) with us—Hosea and the other prophets, to reprove the idolatry rampant in Bethel;

(b) rather with the prophet and the people descended from the patriarch. On the words, "there he spake with us," Kimchi comments as follows: "These are the words of the prophet. He says, ' There in Bethel he (Jehovah) speaks with me and with Amos to reprove Israel for the worship of the calf in Bethel,' as Amos (Amos 5:4) says, 'Seek ye me, and ye shall live: but seek not Bethel.' But my lord my father, of blessed memory, explained 'And there he will speak with us' as the words of the angel. He (the angel) says to him (Jacob), 'The blessed God will find us in Bethel, and there he will speak

(c) with us, with me and with thee, in order to confirm to thee my blessing, and to

call thy name Israel, saying, For as a prince hast thou power with God and with men, and hast prevailed.'" But others, as Saadia Gaon, explain the word, not in the sense of "with us," but

(d) "on account of us," or "about us."

5 the Lord God Almighty, the Lord is his name!

BAR�ES, "Even the Lord God of Hosts, the Lord is His memorial - The word, here as translated and written Lord, is the special and, so to say, the proper Name of God, that which He gave to Himself, and which declares His Being. God Himself authoritatively explained its meaning. When Moses inquired of Him, what he should say to Israel, when they should ask him, “what is the Name of the God of their fathers,” who, he was to tell them, had sent him to them, “God said ... I Am That I Am ... thus shalt thou say, I Am” (EHYeH) “hath sent me unto you; and God said again unto Moses, Thus shalt thou say unto the children of Israel, The Lord” (literally, He is, YeHeWeH , “God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; This is My Name forever, and this is My memorial unto all generations” Exo_3:13-15.

I am, expresses self-existence; He who alone is. I am that I am, expresses His unchangeableness, the necessary attribute of the Self-existent, who, since He is, ever is all which He is. “To Be,” says Augustine , “is a name of unchangeableness. For all things which are changed, cease to be what they were, and begin to be what they were not. True Being, pure Being, genuine Being, no one hath, save He who changeth not. He hath Being to whom it is said, “Thou shalt change them and they shall be changed, but Thou art the Same.” What is, I am that I am, but, I am Eternal? What is, I am that I am, save, I cannot be changed? No creature, no heaven, no earth, no angel, “nor Power, nor Throne, nor Dominion, nor Principality.” This then being the name of eternity, it is somewhat more, than He vouchsafed to him a name of mercy, “I am the God of Abraham, the God of Isaac, the God of Jacob. That,” He is in Himself, “this,” to us.

If he willed only to be That which he is in Himself, what should we be? Since Moses understood, when it was said to him, I am that I am, He who is hath sent me unto you, he believed that this was much to people, he saw that this was far removed from people. For whose hath understood, as he ought, That which is, and which truly is, and, in whatever degree, hath even transiently, as by a lightning flash, been irradiated by the

light of the One True Essence, sees himself far below, in the utmost farness of removal and unlikeness.” This, the Self-existent, the Unchangeable, was the meaning of God’s ancient Name, by which He was known to the patriarchs, although they had not in act seen His unchangeableness, for theirs was a life of faith, hoping for what they saw not. The word, He is, when used of Him by His creatures, expresses the same which He says of Himself, I AM. This He willed to be “His memorial forever.” This the way in which He willed that we should believe in Him and think of Him as He who is, the Self-existing, the Self-Same.

The way of pronouncing that Name is lost . The belief has continued, wherever the Lord is named. For by the Lord we mean the Unchangeable God. That belief is contradicted, whenever people use the name “Jehovah,” to speak of God, as though the belief in Him under the Old Testament differed from that of the New Testament. Perhaps God allowed it to be lost, that people might not make so familiar with it, as they do with the word “Jehovah,” or use it irreverently and in an anti-Christian manner, as some now employ other ways of pronouncing it. The Jews, even before the time of our Lord, ordinarily ceased to pronounce it. In the translations of the Old Testament, and in the Apocrypha, the words, “the Lord,” were substituted for it. Jewish tradition states, that in later times the Name was pronounced in the temple only, by the priests, on pronouncing the blessing commanded by God in the law . On the great Day of Atonement, it was said that the high priest pronounced it ten times , and that when the people heard it, they fell on their faces, saying, “Blessed be the glorious name of His kingdom forever and ever” . They say, however, that in the time of Simeon the Just (i. e., ), Jaddua, who died about 322 b.c., the high priests themselves disused it, for fear of its being pronounced by some irreverent person .

Our Lord Himself sanctioned I the disuse of it, (as did the inspired Apostles yet more frequently,) since, in quoting places of the Old Testament in which it occurs, He uses instead of it the Name, “the Lord” . It stands, throughout the Old Testament, as the Name which speaks of God in relation to His people, that He ever is; and, since He ever is, then He is unchangeably to us, all which He ever was, “The Same, yesterday and today and forever” Heb_13:8.

He then who appeared to Jacob, and who, in Jacob, spake to all the posterity of Jacob, was God; whether it was (as almost all the early fathers thought ), God the Son, who thus appeared in human form to the patriarchs, Moses, Joshua, and in the time of the Judges, under the name of “the Angel of the Lord,” or whether it was the Father. God Almighty thus accustomed man to see the form of Man, and to know and believe that it was God. He it was, the prophet explains, “the Lord,” i. e., the Self existent, the Unchangeable, “Who was, and is and is to come” Rev_1:4, Rev_1:8, who alone is, and from whom are all things , “the Fullness of Being, both of His own, and of all His creatures, the boundless Ocean of all which is, of wisdom, of glory, of love, of all good.”

The Lord of Hosts - that is, of all things visible and invisible, of the angels and heavenly spirits, and of all things animate and inanimate, which, in the history of the Creation, are called “the host of heaven and earth” Gen_2:1, the one host of God. This was the way in which He willed to be had in mind, thought of, remembered. On the one hand then, as relates to Ephraim’s sin, not by the calves, nor by any other created thing, did He will to be represented to people’s minds or thoughts. On the other hand, as relates to God’s mercies, since He, who revealed Himself to Jacob, was the unchangeable God, Israel had no cause to fear, if he returned to the faith of Jacob, whom God there accepted. Whence it follows;

CLARKE, "The Lord is his memorial - He is the same God as when Jacob so successfully wrestled with him.

GILL, "Even the Lord God of hosts,.... The God Jacob had power over, the Angel he prevailed with, to whom he made supplication with weeping, and who spake with him and his in Bethel, is he whose name is Jehovah; who is the true and living God, the Lord of hosts and armies both in heaven and in earth; of all the angels in heaven, and the legions of them; and of the church militant, and all the saints, who are the good soldiers of Christ, his spiritual militia; and he is the Captain of the Lord's host, and of their salvation, and to whom all the numerous hosts of creatures, be they what they will, are subject: this is observed, to set off the greatness of the person Jacob wrestled with, and his wondrous grace, in condescending to be overpowered by him:

the Lord is his memorial: or his name, Jehovah, which belongs to this angel, the Son of God, as to his divine Father; and which is expressive of his divine existence, of his eternity and immutability; this is his memorial, or the remembrancer of him; which puts his people in all ages in remembrance of him, what he is, what an infinite, almighty, and all sufficient Being he is; and he is always to be believed in, and trusted to, and to be served, adored, and worshipped. The Targum adds, to every generation and generation.

HE�RY, "Two inferences are here drawn from these stories concerning Jacob, for instruction to his seed: -

(1.) Here is a use of information. From what passed between God and Jacob we may learn that Jehovah, the Lord God of hosts, is the God of Israel; he was the God of Jacob, and this is his memorial throughout all the generations of the seed of Jacob (Hos_12:5) -the more shame for those who forgot the memorial of their church, deserted the God of their fathers, and exchanged a Lord of hosts for Baalim. Note, Those only are accounted the people of God that keep up a memorial of God, such a memorial of him as he himself has instituted, by which he makes himself known and will have us to remember him. Here are two memorials of his, by which he is distinguished from all others, and is to be acknowledged and adored by us. [1.] The former denotes his existence of himself. He is Jehovah, much the same with I AM, the same that was, and is, and is to come, infinite, eternal, and unchangeable. Jehovah is his memorial, his peculiar name. [2.] The latter denotes his dominion over all: He is the God of hosts, that has all the hosts of heaven and earth at his beck and command, and makes what use he pleases of them. Jacob saw Mahanaim - God's two hosts, about the time that he wrestled with the angel (Gen_32:1, Gen_32:2), and so learned to call God the God of hosts, and transmitted it to us as his memorial. God's names, titles, and attributes, are the memorials of him; there is no need for images to be such. And that which was a revelation of God to one is his memorial to many, to all generations.

JAMISO�, "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 (Heb_13:8; Rev_1:4, Rev_1:8; compare Exo_3:14, Exo_3:15; Exo_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; Amo_5:27).

memorial— the name expressive of the character in which God was ever to be remembered (Psa_135:13).

BI, "Even the Lord God of hosts; the Lord is his memorial.

The name Jehovah as a memorial

To stir them up to present duty, Hosea describes God, who did all this, and spake to Jacob, as the true God and God of armies. It teaches—

1. Christ is, without all controversy true God, the same in essence and equal in power and glory with the Father; for this Angel (verse 4) is even Jehovah, the God of hosts.

2. Great is their advantage and their dignity who have converse and keep communion with God, who hath being of Himself, and who hath all creatures ready as hosts at His command, as there is need. For this sets out Jacob’s advantage, that in his wrestlings and other intercourse he had to do with the Lord God of hosts.

3. God is unchangeably still the same, as kind, able, and exorable to His people as ever He was at any time, if they would come and make use of Him; for He did all that to Jacob, not only for present use, but that, proving Himself to be Jehovah, this might be His memorial for the use of His Church in all generations; and upon this ground it is that in the next verse they are exhorted to turn to Him. See Exo_3:15.

4. The Lord needs no images to keep up a memorial of Him; but His name and nature are manifested in His word and works sufficiently to keep them who converse with these in remembrance of Him; for Jehovah, and His manifesting Himself to be so, is His memorial. (George Hutcheson.)

COFFMA�, "Verse 5"Even Jehovah, the God of hosts; Jehovah is his memorial name."

The full messages of these verses was thus summarized by Hailey:

"The power of Jacob to prevail was the power of Israel of Hosea's day if they would but avail themselves of it. The power was in the name of Jehovah, the God of hosts, and was to be laid hold upon by weeping and supplication, as in the case of Jacob."[13]"Jehovah, the God of hosts; Jehovah is his memorial name...

CO�CER�I�G THE �AME JEHOVAH

The sacred Hebrew Tetragrammaton, the mystic four-letter word used of the Deity, is composed of the four Hebrew consonants Y-H-W-H, usually translated "Jehovah" in the American Standard Version (Exodus 17:15). The true and original pronunciation of it has been totally and completely lost. That loss came about because the Jews took a very strict and almost fanatical view of the third commandment (Exodus 20:7), and decided not to pronounce the name at all. That

way they could keep from taking God's name in vain! This occurred about 300 B.C. When they came to that word in reading, they pronounced the word "[~'Adonay]," meaning Lord; and thus when the Septuagint (LXX) was translated, they rendered it "Lord," which is the rendition found in the AV. The American Standard Version renders it Jehovah. The Tetragrammaton is derived from a root word, meaning "To be," and is related to "I am that I am" of Exodus 3:14. The word means that God is the Absolute, the Uncaused One, holy and eternal.

There are no less than ten combinations of the name Jehovah in the Old Testament. These were listed by Butler as:

[~Jehovah-ropheka], "Jehovah hath healed thee" (Exodus 15:26)[~Jehovah-mequaddeshkem], "Jehovah who sanctifies you" (Exodus 31:13)

[~Jehovah-tsabaoth], "Jehovah of hosts" (1 Samuel 1:3)

[~Jehovah-elyon], "Jehovah Most High" (Psalms 7:17) [~Jehovah-roi], "Jehovah my Shepherd (Psalms 23:1)

[~Jehovah-jireh], "The Lord will provide" (Genesis 22:14)

[~Jehovah-nissi], "Jehovah is my banner" (Exodus 17:15)

[~Jehovah-shalom], "Jehovah is peace" (Judges 6:24)

[~Jehovah-shammah], "Jehovah is there" (Ezekiel 48:35, margin)

[~Jehovah-tsidkenu], "Jehovah is our righteousness" (Jeremiah 33:6,16)[14]SIZE>

Hosea's emphasis upon that holy name in this passage indicates that Israel had slipped away from any real recognition of the true God.

COKE, "Verse 5Hosea 12:5. The Lord is his memorial— The person, of whom it is here said, that the name Lord or JEHOVAH is his memorial, is no other than he whom the patriarch found at Beth-el, who there spake with the Israelites in the loins of their progenitor. He, whom the patriarch found at Beth-el, who there, in that manner, spake with the Israelites, was, by the tenor of the context, the antagonist with whom Jacob was afterwards matched at Peniel. The antagonist, with whom he was matched at Peniel, wrestled with the patriarch, as we read in the book of Genesis, (chap. Genesis 32:24.) in the human form. The conflict was no sooner ended, than the patriarch acknowledged his antagonist as God, Genesis 32:30. The holy prophet first calls him angel, מלאך malaak, Hosea 12:4 and after mention of the wrestling or colluctation, and of the meeting and conference at Beth-el, says, (Hosea 12:5.) that he, whom he had called angel, was JEHOVAH God of Hosts. And to make the assertion of this person's godhead, if possible, still more unequivocal, he adds, that to him belonged, as his appropriate memorial, that name, which is declarative of the very essence of

the godhead. This Man therefore of the book of Genesis, this Angel of Hosea, who wrestled with Jacob, could be no other than the JEHOVAH-A�GEL, of whom we so often read in the English Bible, under the name of the Angel of the Lord: a phrase of an unfortunate structure, and so ill-conformed to the original, that it is to be feared, it has led many into the error of conceiving of the Lord as one person, and of the Angel as another. The word of the Hebrew, ill rendered, the Lord, is not, like the English word, an appellative, expressing rank, or condition; but it is the proper name JEHOVAH. And this proper name Jehovah is not, in the Hebrew, a genitive after the noun substantive Angel, as the English represents it; but the words Jehovah and Angel, are two nouns substantive in apposition, both speaking of the same person; the one, by the appropriate name of the essence; the other, by a title of office. Jehovah-Angel would be a better rendering. The JEHOVAH-A�GEL of the Old Testament is no other than He, who, in the fulness of time, "was incarnate by the Holy Ghost of the Virgin Mary."

TRAPP, "Hosea 12:5 Even the LORD God of hosts; the LORD [is] his memorial.

Ver. 5. Even the Lord God of hosts] Lo, he it is who promised, who spake with us at Bethel; even that Jehovah, who is himself unchangeable and Almighty; whose promises are eternal and infallible; who will perform with his hand what he hath spoken with his mouth, to the thousandth generation of those that return unto him. Concerning God’s name, Jehovah, {See Trapp on "Malachi 3:6"} Concerning his title, God of hosts, {See Trapp on "Malachi 3:17"} Doct. 1.

The Lord is his memorial] Jehovah is that nomen maiestativum (as Tertullian hath it), that holy and reverend name of God, Psalms 111:9, whereby he will be known and remembered, Exodus 3:15, which place doth notably illustrate this. True it is that the Jews, to countenance their conceit of the ineffability of this name Jehovah, do corrupt that text; and for this is my name, Legnolam, for ever, they read, this is my name, Legnalam, to be concealed. Where it is well observed by one, how cross the superstition of men is to the will of God. They, in a pretended reverence to God, will not so much as mention this name, because they say it is a name that God so much glorieth in; and yet the text saith, this name is God’s memorial; it is the name by which he would be remembered to all generations, as that which setteth forth his glory more than any other name whatsoever. So that when we would have a holy memorial of God (and to remember him is every whit as needful as to draw breath, saith an ancient, tam Dei meminisse opus est quam respirare. �azianzen) we need no images or other unwarrantable helps: the meditation of the name Jehovah, and the import of it, will be of singular use that way. Papists have their pictures and their memories, as they call them; idolaters feign to themselves various representations and remembrances. "Behind the doors also and the posts hast thou set up thy remembrances," Isaiah 57:8, where God’s law should have been written, according to Deuteronomy 6:9; Deuteronomy 11:12, and whereas God’s name should have been remembered, Psalms 135:13, Psalms 102:12.

ELLICOTT, "(5) Lord God of hosts.—See Cheyne’s Isaiah, vol. 1, pp. 11, 12, and

�owack’s commentary on this passage. Probably the hosts were the stars which were conceived of as celestial spirits standing upon or above Jehovah’s throne in Micaiah’s vision, on the right hand and on the left (1 Kings 22:19). These are to be identified, in all probability, with the sons of God (Genesis 6:2), described in Job 1:6 as presenting themselves in council before Jehovah. In Psalms 103:21 they are described as God’s ministers; also in Psalms 104:4, quoted in Hebrews 1:7.

His memorial—i.e., his name. (See �otes on Exodus 3:15; Exodus 6:3.) Jehovah—i.e., the self-existent One who nevertheless came into personal relations with Israel.

PULPIT, "Even the Lord God of hosts; the Lord is his memorial. Here we have at once a confirmation and a pledge of previous promises. Jacob had wronged Esau, and thereby incurred his displeasure; he had offended God by the injury inflicted on his brother. He is consequently in a position of peril with respect to both God and man; he repented of his sin, and with many and hitter tears supplicated safety—salvation in the highest sense. Jacob, or Israel, in Hosea's time were involved in greater guilt and exposed to greater danger; the same unfailing remedy is recommended to them, and the same way of safety is laid open before them; let them only repent, turn to the Lord, and with tears of genuine sorrow seek his face and favor free; and the prospect would soon brighten before them. The �ame of God was a sufficient guarantee: he is Jehovah the Everlasting, and therefore Unchanging One—the same to Jacob's posterity as he had been to the patriarch himself, equally ready to accept their repentance and equally willing to bless them with safety and salvation. He is God of hosts, and thus the Almighty One, governing all creatures, guiding all events, commanding all powers both heavenly and earthly, and ruling the whole history of humanity. His name is a remembrancer of all this, and thus his people were assured that he neither lacks the will nor the power to bless them with all needful blessings, and do them greatest good. The name of an individual is that whereby he is known; on mention of his name the memory of him is recalled. The mention of the Divine �ame not only reminds us of his being and Godhead, but recalls to our memory his attributes. Rashi has the following brief comment on this verse: "As I have been from the beginning, so am I now; and if ye had walked with me in uprightness as Jacob our father, I would have dealt with you as dealt with him." Thus to Abram in a land of strangers, imperiled and defenseless, God revealed himself as God Almighty; to Moses, after centuries of unfulfilled promise, he made himself known as the Unchanging One, still challenging the confidence of his people; to Hosea he brings to mind his unchanging counsel in regard to all the events of time and his unlimited control over all the realms of space and their inhabitants, and so the suitability of his attributes to the multiplied necessities and varying circumstances of his people.

6 But you must return to your God; maintain love and justice, and wait for your God always.

BAR�ES, "Therefore turn thou to thy God - (Literally, “And thou, thou shalt turn” so as to lean “on thy God.”) “And thou” unlike, he would say, as thou art to thy great forefather, now at least, “turn to thy God;” hope in Him, as Jacob hoped; and thou too shalt be accepted. God was the Same. They then had only to turn to Him in truth, and they too would find Him, such as Jacob their father had found Him, and then “trust in him continually. mercy and judgment” include all our duty to our neighbor, love and justice. The prophet. selects the duties of the second table, as Micah also places them first, “What doth the Lord require of thee, but to do justly and love mercy, and walk humbly with thy God?” Mic_6:8, and our Lord chooses those same commandments, in answer to the rich young man, who asked him, “What shall I do, in order to enter into life?” Mat_19:17. For people cannot deceive themselves so easily about their duties to their neighbor, as about their duty to God. It was in love to his neighbor that the rich young man failed.

Thou shalt turn - that is, it is commonly said, thou oughtest to turn; as our’s has it, “turn.” But it may also include the promise that, at one time, “Israel shall turn to the Lord,” as Paul says, “so shall all Israel be saved.”

And wait on thy God continually - If they did so, they should not wait in vain. : “This word, “continually,” hath no small weight in it, shewing with what circumstances or properties their waiting or hope on God ought to be attended; that it ought to be on Him alone, on Him always, without doubting, fainting, failing, intermission or ceasing, in all occasions and conditions which may befall them, without exception of time, even in their adversity.” “Turn to ‘thy’ God,” he saith, “wait on ‘thy’ God,” as the great ground of repentance and of trust. “God had avouched them for His peculiar people” Deu_26:17-18, and they had “avouched Him for” their only “God.” He then was still their God, ready to receive them, if they would return to Him.

CLARKE, "Therefore turn thou to thy God - Because he is the same, and cannot change. Seek him as faithfully and as fervently as Jacob did, and you will find him the same merciful and compassionate Being.

GILL, "Therefore turn thou to thy God,.... Judah, with whom the Lord had a controversy, is here addressed and exhorted to return to the Lord, from whom they had backslidden; and this is urged, from the consideration of their being the descendants of so great a man as Jacob; whose example they should follow, and make supplication to

the Lord as he did; and from this instance of their progenitor might encourage themselves, that God, who was his God, and their God, would be gracious and merciful to them, and that they should prevail with him likewise, and obtain the blessing, and especially since he is the everlasting and unchangeable Jehovah. Turning to the Lord, as it supposes a going astray from him, so it signifies a turning from idols, and all vain confidences; and is done by renewed acts of faith and trust in the Lord, and repentance towards him; and cannot be performed aright without grace and strength from him, of which Ephraim was sensible, Jer_31:18; as well as the encouragement to it is from a view of God as a covenant God, and as gracious and merciful, So Aben Ezra interprets it of divine help, of turning by thy God, that is, by the help and assistance of thy God; and, indeed, conversion to God, whether at first, or after, is through his powerful and efficacious grace. Kimchi explains it, "thou shalt rest in thy God" (w); when want follows is performed, comparing it with Isa_30:15. The Targum is,

"and thou shall be strong in the worship of thy God;''

keep mercy and judgment; or, "observe" (x) them to do them; to show mercy to persons in misery, to the poor and indigent, which is what the Lord desires and delights in, more than in ceremonial sacrifices; and is a principal part of the moral law, as "judgment" is another; the exercise of justice, both public and private; passing a righteous sentence in courts of judicature, and doing that which is right between man and man; owing no man anything, but giving to all their due; doing no injury to any man's person, property, or character; which are fruits meet for true repentance; and when they spring from faith and love, and are done with a view to the glory of God, and good of men, are acceptable to the Lord; these are the weightier matters of the law, Mat_23:23;

and wait on thy God continually; both in private prayer, and for an answer to it, and in public worship and ordinances, in hope of meeting with him, and enjoying his presence; for this takes in the whole of religious worship, private and public, and all religious exercises, as invocation of God, trust in him, and expectation of seed things from him; and may have a respect to the Messiah, and salvation by him, and a waiting for him and that; as Jacob did, and his posterity should, and many of them were in this posture, before and at his coming; see Gen_49:18; Agreeable to this the Targum is,

"and wait for the redemption or salvation of thy God continually.''

HE�RY, "(2.) Here is a use of exhortation, Hos_12:6. “Is this so, that Jacob thy father had this communion with the Lord God of hosts, and is this still his memorial?” Then, [1.] Let those that have gone astray from God be converted to him: Therefore turn thou to thy God. He that was the God of Jacob is the God of Israel, is thy God; from him thou hast unjustly and unkindly revolted; therefore turn thou to him by repentance and faith, turn to him as thine, to love him, obey him, and depend upon him. [2.] Let those that are converted to him walk with him in all holy conversation and godliness: “Keep mercy and judgment, mercy in relieving and succouring the poor and distressed, judgment in rendering to all their due; be kind to all; do wrong to none. Keep piety and judgment” (so it may be read); “live righteously and godly in this present world; be devout and be honest. Do not only practise these occasionally, but be careful, and constant, and conscientious in the practice of them.” [3.] Let those that walk with God be encouraged to live a life of dependence upon him: “Wait on thy God continually, with a

believing expectation to receive from him all the succours and supplies thou standest in need of.” Those that live a life of conformity to God may live a life of confidence and comfort in him, if it be not their own fault. Let our eyes be ever towards the Lord, and let us preserve a holy security and serenity of mind under the protection of the divine power and the influence of the divine favour, looking, without anxiety, for a dubious event, and by faith keeping our spirits sedate and even; this is waiting on God as our God in covenant, and this we must do continually.

JAMISO�, "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— (Mic_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, Psa_37:5, Psa_37:7; Psa_40:1).

K&D, "To this God Israel is now to return. Hos_12:6. “And thou, to thy God shalt

thou turn: keep love and right, and hope continually in thy God.” שוב with ב� is a pregnant expression, as in Isa_10:22 : “so to turn as to enter into vital fellowship with God;” i.e., to be truly converted. The next two clauses, as the omission of the copula before chesed and the change in the tense clearly show, are to be taken as explanatory of

P. The conversion is to show itself in the perception of love and right towards theirשובbrethren, and in constant trust in God. But Israel is far removed from this now. This thought leads the way to the next strophe (Hos_12:8 -15), which commences afresh with a disclosure of the apostasy of the people.

CALVI�, "Verse 6The Prophet is now here urgent on the people. Having referred to the example of the patriarch, he shows how unlike him were his posterity, with whom God could avail nothing by sound teaching, though he was constantly solicitous for their salvation, and stirred up his Prophets to bring back the lost and scattered to the way of safety. Since then it was so, the Prophet accuses them of ingratitude. But he speaks first of repentance; and then he shows that he and other ministers of God had laboured in vain; for such was the perversity of the people, that teaching had no effect. His sermon is short, but yet it contains much.

Turn, he says, to thy God. He glances here at the apostasy of the people, by bidding them to turn to their God, and, at the same time, condemns whatever the Israelites were wont to set up as a defence, when the Prophets reproved them. For they wished their own fictitious modes of worship to come in as a reason; they wished the gods devised by themselves to occupy the place of the true God. The Prophet cuts off the handle from subterfuges of this kind by commanding the people to turn to their God. “Why,” he says, “you do indeed worship gods, and greatly weary yourselves in your superstitions; but confess that you are apostates, who have rejected the law delivered to you by the true God. Return, then, to your God.” And he calls God the

God of Israel, not to honour them, but to-reproach them, because they had willingly and designedly cast off the worship of the true God, who had made himself known to them.

There is afterwards shown the true way of repentance. The beginning of the verse, as I have already said, requires the people to repent; but as we know that men trifle with God when they are called to repentance, it is not in vain that a definitive, or, at least, a short description of repentance, is added by which is made evident what it is to repent, or to turn to God. Then the Prophet says, — Keep mercy, or kindness and judgement He begins with the second table, and then he adds piety towards God. But he lays down two things only, in which he included the whole teaching of the second table. For what is God’s design, from the fifth to the last commandment, but to teach us to shape our life according to the rule of love? We are then taught in the second table of the law how we ought to act towards our brethren; or if one wishes to have a shorter summary, in the second table of the law are shown the mutual duties of men. But the Prophet begins here with the second part of the law; for the Prophets are not wont strictly to observe order, �or do they always observe a regular method; but it is enough with them to mention the main things by which they explain their subject; and hence, it is no wonder that the Prophet here, according to his usual manner, mentions love in the first place, and then goes on to the worship of God. This order, as I have said, is not indeed either natural or legitimate; but this is of no importance; nay, it was not without the best reason that the Prophets usually did this; for repentance is better tested by the observance of the second table, than by that of divine worship. For as hypocrites dissemble, and hide themselves with wonderful coverings, the Lord applies a touchstone, and this he does whenever he draws them to the light, and exposes to public view their frauds, robberies, cruelty, perjuries, thefts, and such like vices. Since, then, hypocrites can be better convicted by the second table of the law, the Lord rightly appeals to this when he speaks of repentance; as though he said, “Let it now be made evident what your repentance is, whether it be feigned or sincere; for if you act justly and uprightly towards your neighbours, if you observe equity and rectitude, it is a sure evidence of your repentance.”

At the same time, the Prophet overlooks not the worship of God; for he adds, —Hope always in thy God By the word, hope, he first requires faith, and then prayer, which arises from it, and thanksgiving, which necessarily follows. Thus the whole worship of God is briefly included, as a part for the whole, in the word, hope. The meaning of the Prophet then is, that Israel, forsaking their own superstitions, should recumb on the one true God, and place all their salvation on him, that they should fly to him, and ascribe to him alone the praise due for all blessings. By so doing, they would restore the pure worship of God, and cast away all their adulterous superstitions. He had spoken already of the second table of the law.

We hence see that repentance is nothing else but a reformation of the whole life according to the law of God. For God has explained his will in his law; and as much as we depart or deviate from it, so much we depart from the Lord. But when we turn to God, the true proof is, when we amend our life according to his law, and

begin with worshipping him spiritually, the main part of which worship is faith, from which proceeds prayer; and when, in addition to this, we act kindly and justly towards our neighbours, and abstain from all injuries, frauds, robberies, and all kinds of wickedness. This is the true evidence of repentance

COFFMA�, "Verse 6"Therefore turn to thy God: keep kindness and justice, and wait for thy God continually."

Israel no longer knew God, hence the challenge here for them to turn to God. The real hope of Israel could not lie in the vulgar pagan worship of their licentious bull-gods, even at Bethel, made sacred in Hebrew memory by the place's association with their patriarch Jacob; the real God was not what they were worshipping there. The true God was the God of Abraham, Isaac, and Jacob.

"Kindness and justice ..." The social results of the false worship were serious and detrimental to the life of the people; but such things had come about from their forsaking God, and no return to them could come about in any other way except by a return to Jehovah.

COKE, "Verse 6Hosea 12:6. Therefore turn thou, &c.— From these words we learn on what account that which is said concerning Jacob, and concerning God, is spoken; and how it so concerned the Israelites of Hosea's time, as that this exhortation should be thence inferred to them. With respect to the things which are mentioned concerning Jacob, they were manifestly so ordered by God, as to be a sign to his sons or posterity after him, and more evidently to be fulfilled in them than in him. What was done by him, shews what ought to have been done by them, that they might approve themselves to be his genuine offspring. What was done or spoken by God, and promised to Jacob, shews what God would certainly do for them, and make good to them, if they so approved themselves; which if they did not, they shewed themselves to be degenerate from him, and to be ungrateful to God; unmindful of his goodness to Jacob, and in him to them: and if they did not enjoy or were deprived of those blessings to him, and in him to them promised, it was through their own fault; not through any failure on God's part; who still continued to be the mighty God of Jacob, able and willing to bless all those who strive with him for a blessing. See Pococke.

TRAPP, "Hosea 12:6 Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually.

Ver. 6. Therefore turn thou to thy God] The premises considered, repent; and so return to God, from whom thou hast deeply revolted. It is "to thy God" to whom thou art exhorted to turn; not to a tyrant, but to a God in covenant; yea, it is "with thy God" (as the Hebrew hath it), with his good help, that thou shalt turn. Only cry unto him, Turn us, Lord, and we shall be turned, draw us, and we will run after

thee. Of turning to the Lord see the note on Zechariah 1:3.

Keep mercy and judgment] Those magnalia legis, those weightier matters of the law (as our Saviour calleth them, Matthew 23:23) which Ephraim had made light of, Hosea 4:1 He is therefore called upon to evidence the truth of his turning to God, by bringing forth fruits meet for repentance, Matthew 3:8, such as are tantamount, and weigh just as much as repentance comes to. Optima et aptissima poenitentia est nova vita, saith Luther; The best and most fit repentance is a new life, universal obedience to both tables of the law. Mercy and judgment are here put (by a figure) for the duties of the second table; as constant waiting upon God for the duties of the first; for the prophet here observeth not the order of nature, but of our knowledge, when he instanceth first in the second table, as doth also the prophet Micah, Hosea 6:8. Mercy must be kept and exercised, by 1. Giving, 2. Forgiving ( donando, condonando). This, God prefers before sacrifice, Hosea 6:7. This, Chrysostom saith, is a more glorious work than to raise from the dead. And here let those that would keep mercy (and not show it only sometimes, when they are in a good mood) steep their thoughts in the mercies of God; and so strive to be merciful, as their heavenly Father is, Matthew 6:24-34. Judgment also must be kept, and justice done, Isaiah 56:1, after the example of God, who is said to "exercise lovingkindness," but with all "judgment and righteousness in the earth," Jeremiah 9:24. "Gracious is the Lord, and righteous; yea, our God is merciful," Psalms 116:5 : the mixture of mercy and judgment is very comely; as in public persons, Psalms 101:1 (where we see that David’s ditty was composed of discords, which made an excellent harmony), so in others of all sorts, Proverbs 21:21, who are required to be mercifully just and justly merciful in all their interdealings; according to that golden rule, given by our Saviour, Luke 6:31, "Whatever ye would that men should do unto you, do ye to them likewise." This is the standard.

And wait on thy God continually] First, believe him to be thy God by a particular individuating faith; and then thou wilt be easily drawn to wait upon him, who waiteth to be gracious; or to draw near unto him (as the Seventy here render it, εγγιζε), and "come boldly to the throne of grace," Hebrews 4:16; for as the ark of the covenant and the mercy seat were never separated, so neither is the mercy of God from those that are in covenant with him, and can truly call him theirs. Hope is compared to a line (the same Hebrew word that signifieth the one signifieth the other), and waiting on God is nothing else but hope and trust lengthened or drawn out. Sure it is that trust in God at length will triumph; and all his dispensations will appear beautiful in their season. Hold out therefore faith and patience. "Wait upon the Lord: be of good courage, and he shall strengthen thy heart: wait, I say, upon the Lord," Psalms 27:14. Ponder that sweet promise, Habakkuk 2:3, not delivered only, but doubled and trebled for more surety. And then consider, first, thy distance from God in worth and degree; next, thy dependence upon him, thine undone condition if he desert thee and then thou wilt be content to wait upon him continually, to stay his leisure, as David did for the kingdom, and as those in Esther did for deliverance; to say with those good souls in the Acts, "The will of the Lord

be done."

BE�SO�, "Hosea 12:6. Therefore turn thou to thy God — “Thou therefore, O Israel, encouraged by the memory of God’s love to thy progenitor, and by the example which thou hast in him, of the efficacy of weeping and supplication, turn to thy God in penitence and prayer, and in the [practice of] works of righteousness.” — Horsley. Leave your idolatries and all your sins. Jacob worshipped God alone, do you so; he cast all idols out of his family, do you so too; be Jacob’s children herein. Keep mercy and judgment — Show kindness to all who need it, and do wrong to none; but, with justice in all your dealings, in judicatures, and public offices, render to all their due. And wait on thy God continually — In public worship, and private duties, serve and trust in God alone: let not idols have either sacrifice, prayer, praise, or trust from you, and let your hope and worship be ever continued.

PETT, "‘Therefore turn you to your God, maintain covenant love and justice, and wait for your God continually.’He calls on Israel to turn themselves to their God in repentance and submission (compare Paul’s to the Thessalonians, ‘you turned to God from idols to serve the living and true God’ - 1 Thessalonians 1:9), following this up by maintaining covenant love and justice, and waiting on God continually. Even at this last moment they were being given the opportunity to repent. But it had to be a deep seated repentance that went right to the heart and resulted in true worship in accordance with the Law, and deep-seated justice, not the shallow kind of ritual in which they were indulging. It required a full and loving response to the covenant, revealing a true and demonstrative love towards YHWH and towards their fellow covenanters.

Furthermore it also indicated that even if they did not respond now there would always be a way back in the future for the remnant who remained. God was leaving a permanent way open for them whenever they would repent. It was an offer that would later be taken up by the followers of Jesus and by those who came after them.

PULPIT, "Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually. God's character in itself, and his conduct towards the great forefather of the Hebrew race, call at once for confidence and contrition. The evidence of their repentance is twofold: one aspect is manward, consisting of mercy and judgment; the other is Godward, being a constant waiting upon God. The literal rendering brings out the meaning more clearly; it is, "And thou, in [or, 'by'] thy God thou shalt return." If we render the preposition by "in," we may understand it to imply entire dependence on God, or close and cordial fellowship with God; if we take it to mean "by," it signifies the power or help of God; while the return is moral and spiritual, with perhaps material and literal restoration implied A parallel for be in the signification of "by" occurs in the first chapter of this book at the seventh verse: "I will save them by (be) the Lord their God;" also in Deuteronomy 33:29, "O people saved by (be) the Lord." We prefer the former sense as more simple and suitable; it is concisely and correctly explained by Keil as follows: "' שוב with ב is a pregnant expression, as in Isaiah 10:22, 'So turn as to enter into vital fellowship

with God; ' that is, to be truly converted … . The next two clauses are to be taken as explanatory of תשוב . The conversion is to show itself i, the perception of love and right towards their brethren, and in constant trust in God." The difference between is that the latter signifies "to return to," and the former "to return שוב אל and שוב ב into," and thus expresses inward union with him. The general sense of the clause is thus expressed by Aben Ezra: "If thou wouldst return to God, he would be thy help to bring thee back to him;" and by Kimchi as follows: "But thou who art the seed of Jacob, if thou art willing, canst return unto thy God, i.e. thou canst rest in him, as 'In returning and rest shall ye be saved' (Isaiah 30:15)." The second point of the verse has an instructive parallel in Micah 6:8, "What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" In regard to the waiting upon God, of which the last clause speaks, Aben Ezra has the pithy remark, "Depend not upon thy riches nor thy strength, for the strength thou hadst from him, also the riches." Kimchi comments on the same more fully, as follows: "On this condition thou canst rest and not be afraid of the enemy, if thou wilt observe to do mercy and judgment: for his conditions are as he said, 'I am the Lord which exercise loving-kindness, judgment, and righteousness in the earth: for in these things I delight, saith the Lord.' And although he does not mention righteousness here, yet he has said in another place, 'Keep ye judgment, and to justice [literally, 'righteousness'].' And he says here, 'And wait upon thy God continually;' now it is righteousness and equity that thou waitest on thy God continually. And even when thou shalt have great possession and riches and wealth, thou shalt say to thyself, ' It is all from him; thou shall remember him continually and wait on him, as he says in the Law (Deuteronomy 8:18), ' Thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth; not like Ephraim, who says, 'I am become rich, I have found me out substance.'" The Septuagint has ἔγγιζε, equivalent to "draw near to," having probably read קרב instead of קוה.

BI, "Therefore turn thou to thy God: keep mercy and Judgment, and wait on thy God continually.

Instructions to the unconverted and to the converted

As encouragement to repentance, the example of the patriarch Jacob is presented. Let the descendants of the patriarch copy his example; let them seek God and walk with Him, as Jacob had done, and they would surely find Him, and receive a blessing from Him in their turn. The advice was most seasonable. It directed them to turn to God; and then to walk with Him in the duties and comforts of true religion.

I. The instruction to the unconverted. Turn thou to thy God. An unconverted person is one whose heart is not changed and turned to God. Every person who is habitually proud, sensual, or covetous, indulging a self-righteous spirit, or following sin with greediness; or leading a worldly life, careless of his soul and eternity; every ]person who sins without remorse, and has, in fact, no other rule for his conduct but his own interest, gain, or will—every such person is an unconverted person. All unconverted persons are turned from God., They are estranged from Him in heart and affections. Those who are turned away from God must be miserable the first step in real religion is conversion, that is, the turning of the heart to God. There can be no real religion till this step be taken. Do you inquire the way? There is but one way, even Jesus Christ. He is “the way” Would you

then turn to God, you must come to Him by this way. You must draw nigh to God in faith; and pray to Him for Christ’s sake to be reconciled unto you. You must beseech Him to grant to you the Spirit of Christ, to work in you true repentance. Thus turning to Him, you will be graciously and favourably received. He never casts out any souls that turn to Him through Jesus Christ.

II. The instruction vouchsafed to those who are already converted. “Keep mercy and judgment and wait on thy God continually.” The converted are those who, having through grace renounced the ways of sin and the course of this world, have turned unto God by faith in Jesus Christ their Saviour; with penitent hearts have joined themselves unto Him, and, being justified by faith, have peace with God. The instruction divides itself into two parts—

1. “Keep mercy and judgment.” All who turn to God should be careful to maintain good works. They are called with a holy calling, and their life and conversation should accord with it. In mercy. In exercising kindness and compassion to all. In judgment. In doing justice and righteousness; in rendering, to all their due; in making restitution for wrongs or injuries committed.

2. “Wait on thy God continually.” To wait upon God is to depend upon Him; to exercise a believing expectation of receiving from Him all those supplies and succours of which we stand in need. (E. Cooper.)

The “power room”

The quietest room in a Lancashire cotton mill is the engine room. It is significantly called the “power room” of the mill. But from that quietest room emerges all the force which speeds the busy looms in their process of production. Let the engine be neglected, let countless looms be added without proportional increase of power, and the mill breaks down. We have been neglecting our quietest room, our power room; we have been adding to the strain without multiplying the force, and the effects are seen in weariness, joylessness, and ineffectiveness. We must not work less, but we must pray more. (Life of C. A. Berry, D. D.)

7 The merchant uses dishonest scales and loves to defraud.

BAR�ES, "He is a merchant - Or, indignantly, “a merchant in whose hands are the balances of deceit!” How could they love “mercy and justice,” whose trade was “deceit,” who weighed out deceit with their goods? False in their dealings, in their weights and measures, and, by taking advantage of the necessities of others, oppressive also. Deceit is the sin of weakness oppression is the abuse of power. Wealth does not give the power to use naked violence but wealthy covetousness manifoldly grinds the poor. When for instance, wages are paid in necessaries priced exorbitantly, or when artisans are required to buy at a loss at their masters’ shops, what is it but the union of deceit and oppression? The trading world is full of oppression, scarcely veiled by deceit. “He loveth to oppress.” Deceit and oppression have, each, a devilish attractiveness to those practiced in them; deceit, as exercising cleverness, cunning, skill in overreaching, outwitting; oppression, as indulging self will, caprice, love of power, insolence, and the like vices. The word “merchant,” as the prophet spoke it, was “Canaan;” merchants being so called, because the Canaanites or Phoenicians were the then great merchant-people, as astrologers were called Chaldeans. The Phoenicians were, in Homer’s time, infamous for their griping in traffic. They are called “gnawers” and “money-lovers” . To call Israel, “Canaan,” was to deny to him any title to the name of Israel, “reversing the blessing of Jacob, so that, as it had been said of Jacob, “thy name shall be called no more Jacob, but Israel,” he would in fact say, ‘Thy name shall be called no more Israel, but Canaan’; as being, through their deeds, heirs, not to the blessings of Israel but to the curse of Canaan.” So Ezekiel saith, “Thy father was an Amorite, and thy mother a Hittite” Eze_16:3.

CLARKE, "He is a merchant - Or a Canaanite; referring to the Phoenicians, famous for their traffic. Ephraim is as corrupt as those heathenish traffickers were. He kept, as many in all ages have done, a weight and a weight; a heavy one to buy with and a light one to sell by.

GILL, "He is a merchant,.... Here is a change of person from "thou" to "he", from Judah to Ephraim, who is said to be a "merchant"; and if that was all, there is nothing worthy of dispraise in it; but he was a cheating merchant, a fraudulent dealer, as appears by what follows: or he is Canaan, or a Canaanite (y); more like a descendant of Canaan, by his manners, than a descendant of Jacob. But the Canaanites dealing much in merchandise, their name became a common name for a merchant, as a Chaldean for an astrologer; and as the children of Israel possessed their land, so they followed the same business and employment of life; which, had they performed honestly, would not have been to their discredit; but they were too much like the Canaanites, of whom Philostratus (z) says, they were covetous and fraudulent; and this was Ephraim's character. The Targum is,

"be you not as merchants;''

the balances of deceit are in his hand; he used false weights and measures; made the ephah small, and the shekel great, and falsified the balances by deceit; had wicked balances, and deceitful weights, and the scant measure, which is abominable, Amo_8:5; they pretended to weigh everything exactly they bought or sold; but cheated either by sleight or hand, holding the balances as they should not; or had one pair of scales and weights to buy with, and another to sell by, contrary to the law of God, Lev_19:35;

he loveth to oppress; instead of keeping and doing mercy and justice, they oppressed the poor, ground their faces, defrauded them of their due, and by secret and private methods cheated them in their dealings with them, and brought them to poverty and distress; and this they took delight and pleasure in, which showed a want of a principle of honesty in them, and that they were habituated to such a course of life, and were hardened in it, and had no remorse of conscience for it, but rather gloried in it.

HE�RY, "I. Reproofs for sin. When God is coming forth to contend with a people, that he may demonstrate his own righteousness, he will demonstrate their unrighteousness. Ephraim was called to turn to his God and keep judgment (Hos_12:6); now, to show that he had need of that call, he is charged with turning from his God by idolatry, and breaking the laws of justice and judgment.

1. He is here charged with injustice against the precepts of the second table, Hos_12:7, Hos_12:8. Here observe,

(1.) What the sin is wherewith he is charged: He is a merchant. The margin reads it as a proper name, He is Canaan, or a Canaanite, unworthy to be denominated from Jacob and Israel, and worthy to be cast out with a curse from this good land, as the Canaanites were. See Amo_9:7. But Canaan sometimes signifies a merchant, and therefore is most likely to do so here, where Ephraim is charged with deceit in trade. Though God had given his people a land flowing with milk and honey, yet he did not forbid them to enrich themselves by merchandise, and they succeeded the Canaanites in that as well as in their husbandry; they sucked the abundance of the seas and the treasures hidden in the sand,Deu_33:19. And, if they had been fair merchants, it would have been no reproach at all to them, but an honour and a blessing. But he is such a merchant as the Canaanites were, who were honest only with good looking to, and, if they could, cheated all they dealt with. Ephraim does so; he deceives and thereby oppresses. Note, There is oppression by fraud as well as oppression by force. It is not only princes, lords, and masters, that oppress their subjects, tenants, and servants, but merchants and traders are often guilty of oppressing those they deal with, when they impose upon their ignorance, or take advantage of their necessity, to make hard bargains with them, or are rigorous and severe in exacting their debts. Ephraim cheated, [1.] With a great deal of art and cunning: The balances of deceit are in his hand. He uses balances, and delivers his goods by weight and measure, as if he would be very exact, but they are balances of deceit, false weights and false measures, and thus, under colour of doing right, he does the greatest wrong. Note, God has his eye upon merchants and traders, when they are weighing their goods and paying their money, whether they do honestly or deceitfully. He observes what balances they have in their hand, and how they hold them; and, though those they deal with may not be aware of that sleight of hand with which they make them balances of deceit, God sees it, and knows it. Trades by the wit of man are made mysteries, but it is a pity that by the sin of man they should ever be made mysteries of iniquity. [2.] With a great deal of pleasure and pride: He loves to oppress.To oppress is bad enough, but to love to do so is much worse. His conscience does not check and reprove him for it, as it ought to do; if it did, though he committed the sin, he could not delight in it; but his corruptions are so strong, and have so triumphed over his convictions, that he not only loves the gain of oppression, but he loves to oppress, sins for sinning-sake, and takes a pleasure in out-witting and over-reaching those that suspect him not.

JAMISO�, "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 Isa_23:11, Margin), the greatest reproach to Israel, who despised Canaan. The Phoenicians called themselves Canaanites or merchants (Isa_23:8).

oppress— open violence: as the “balances of deceit” imply fraud.

CALVI�, "Verse 7But while the Prophet exhorted the Israelites to repentance, he adds, that such was their perverseness, that it was done without any fruit.Canaan! he says; I read this by itself; for what some consider to be understood is frigid, as, “He was assimilated to, or was like Canaan, in whose hand,” etc. . But, on the contrary, the Prophet here condemns the Israelites by one word; as though he said, that they were wholly aliens, and unworthy to be called the children of Abraham. And thus what we say is often abrupt, when we speak indignantly. The Prophet then calls them “Canaan” through indignation; which means this, “Ye are not the children of Abraham; ye falsely boast of his name, which cannot be suitable to you; for ye are Canaan.”

He afterwards adds In his hand is the balance of fraud, he loves to plunder, or to spoil. Literally it is, he loves to spoil. But the sense is clear, that they loved to plunder; that is, they were carried away with all greediness to acts of robbery. It must first be noticed, that the Prophet here exposes to infamy the carnal descendants of Abraham by calling them Canaan, and this imputation is often to be met with in the Prophets. And the reason why they were thus addressed was, that these senseless men were wont proudly to set up as their shield the distinction of their race. “What! we are a holy people.” Since by this pretence they rejected all the warnings of the Prophets, God casts back this reproach, “Ye are not the children of Abraham; but ye are Canaan:” as though he said, “�othing in that nation has as yet changed, the Israelites are always like themselves.” The Lord had once cleansed the land of godless men: but when the descendants of Abraham became like the Canaanites, they were called the seed of Canaan; as though the same nation, which was there formerly, had still remained; for there was no difference in their manners, for they were equal or the same in depravity.

But the reason follows why he calls them the race of Canaan even because they carried in their hand a deceitful balance, and devoted themselves with all avidity to plunder. The deceitful balance may be extended to their dissimulations, fallacies, and falsehoods, by which God, as he had before complained, was surrounded; but as it immediately follows, He loves robberies, I prefer to understand here those two modes of doing injury which include almost every kind of wickedness; for men either craftily defraud when they injure others, or they do harm to their neighbours by open force. Since, then, they who wrong their neighbours do either openly injure them, or circumvent the simple by their frauds and crafty dealings, Hosea lays down here, in the first place, the deceitful balance, and then he adds their greediness in spoiling or plundering. It is then the same as if he had said that they were fraudulent, and that they were also robbers who proceeded with open violence. He

means that they were, without law or any restraint, addicted to acts of wrong and injustice, and were so intent on doing mischief, as to do it either by craft or by open force. There is then no wonder that they were called an uncircumcised race. Why? Because they had nothing to do with God, inasmuch as they had thus departed from his law; yea, they abhorred kindness and mercy. It also follows that they were void of all piety, since they were thus unmindful of all equity towards their neighbours. This is the meaning.

COFFMA�, "Verse 7"He is a trafficker, the balances of deceit are in his hand: he loveth to oppress."

Certain words in this verse are capable of other renditions. Ward rendered it, "A merchant with crooked scales, he loved to cheat."[15] The word "trafficker" is actually "a Canaanite,"[16] a word that came to mean merchant or trader, and especially a deceitful and crooked one. It was originally applied to the old Phoenicians whose reputation for deceitfulness and dishonesty was known all over the world. Homer's Odyssey (XIV, 290,291) mentioned them, and Given thus renders one of the references to them:

"A false Phoenician of insidious mind,Vers'd in vile arts, and foe to mankind."[17]SIZE>

Thus, the old Canaanite traders gave humanity a word, in the same sense that the Corinthians did. "To Corinthianize" meant to debauch; and "Canaanite" meant a crooked, false trader. The significance of that old word surfacing here in Hosea is that Israe! had become one in character with the vile Canaanites who preceded him in that land. The spiritual overtones of the passage are this: God had destroyed the Canaanites to permit Israel to occupy the land; now that Israel had become "Canaan," God would displace them also.

TRAPP, "Hosea 12:7 [He is] a merchant, the balances of deceit [are] in his hand: he loveth to oppress.

Ver. 7. He is a merchant] Heb. He is Canaan that is, a mere natural man, Ezekiel 16:3, money merchant, who, so he may have it, careth not how he comes by it; he is more like a Canaanite than a Jacobite. Jacob said, "I have enough, my brother"; but Ephraim is sick of the plague of unsatisfiableness; and instead of keeping mercy and judgment, as in the former verse, he keepeth false balances in his hand and false weights in his bag, Deuteronomy 15:13-15, Leviticus 19:36, Proverbs 11:1; Proverbs 16:11; Proverbs 20:10 {See Trapp on "Proverbs 11:1"} {See Trapp on "Proverbs 16:11"} {See Trapp on "Proverbs 20:10"} He that hath his hands full of the balances of deceit, and will not loose them to take hold of God, will not part with his fat and sweet (as the vine and olive in Jotham’s parable), though it be to reign in heaven how can it be expected that he should turn to God, or that he should love to be his servant in Isaiah 56:6.

When he loveth to oppress] To get gain, if not by fraud and cunning contrivance, then by force, and by forged cavillation, as Luke 19:8. Sic quaecunque potest arte nocere, nocet and all this he loveth to do; he delights in it he not only is pleased with it, but pleadeth for it, and opposeth with crest and breast whatsoever standeth in the way of his own heart; exercised with covetousness (as St Peter’s phrase is, 2 Peter 2:14), which he constantly followeth as the artificer doth his trade. Let such Canaanites read that flaming text, 1 Thessalonians 4:6 and take heed, lest while they get all they can by wrench and wile, lest while they count all good fish that comes to net, they catch at length the devil and all; lest they receive no less sums of curses than of coin; lest screechowls of woe cry aloud, from the beams of their chambers, &c. {See Trapp on "Hosea 7:1"}

BE�SO�, "Hosea 12:7-8. He is a merchant, &c. — Bishop Horsley renders this verse thus: Canaan the trafficker! The cheating balances in his hand! He has set his heart upon over-reaching! On which the bishop observes, “God says to the prophet, Instead of turning to me, and keeping to works of charity and justice, he is a mere heathen huckster. Thou hast miscalled him Jacob: he is Canaan. �ot Jacob the god1y, the heir of the promise: Canaan the cheat, the son of the curse.” The Hebrew word כנען, rendered merchant, is both a proper name and an appellative. And to preserve the ambiguity in his translation, the bishop joins the appellative and the proper name together. Without this, as he justly observes, the whole spirit of the original would be lost to the English reader. All the ancient versions, except the Chaldee, give the proper name. The first words of the verse, He is, not being in the Hebrew, some interpreters, without supplying any thing, render the clause, The balances of deceit are in the hand of the merchant; that is, instead of practising just and fair dealing, which was the way to please God, they made use of unjust weights and measures, and practised frauds, deceits, and cunning, in buying and selling; depreciating those things they wanted to buy, below what they knew they were really worth; and setting a greater value on, and saying more in praise of, those things they wanted to sell, than they really deserved. These deceits in buying and selling are but too much used among us now, though God has so strongly declared his abhorrence of them in the Scriptures. He loveth to oppress — The Hebrew rather signifies, He loveth to defraud; to use the arts of cozenage. And Ephraim said — Rather, �evertheless Ephraim said, I am become rich —

I have gotten riches, however, by my cunning and deceit, and as that is the case, I have no need to concern myself; for, so I have but riches, none will ask how I came by them. In this description of Ephraim, we may see but too like a picture of many in our times; for riches are too generally and too much the pursuit of mankind, and are generally too much prized; so that if men have but riches, they think they have every thing that is to be desired. Bishop Horsley presents us with a different interpretation of this verse, thus: �evertheless, Ephraim shall say, that is, the time will come when Ephraim will repent, and say, Although I became rich, I acquired to myself [only] sorrow; all my labours procured not for me what may expiate iniquity. Thus interpreted, the words contain the penitent confession of the Ephraimites in the latter days, wrought upon at last by God’s judgments and mercies.

ELLICOTT, "(7) He is a merchant.—The vivid and fierce light of the prophet’s words is obscured in the English version. The rendering “he is a merchant” originates from the fact that Canaan (rendered “merchant”) is often used predominantly of Phœnicia, and Canaanites of Phœnicians, the great trading race (Isaiah 23:11; Job 40:30). Translate: As for Canaan, in his hand are false balances. He loves cheating. The descendants of Canaan (the son of Ham, the abhorred son of �oah) became in their whole career a curse and a bye-word in every religious and ethical sense. The princes of Tyre, the merchandise of Phœnicia, were, perhaps, then in the prophet’s mind. (Comp. Ezekiel 27)

Moreover, the prophet hints that Ephraim had imbibed Phœnicia’s love of gain and habits of unscrupulous trade. The literature of this period contains frequent references to these tendencies in Israel (Amos 2:6; Amos 8:5; Micah 6:10).

PETT, "‘A trafficker (a Canaanite), the balances of deceit are in his hand, he loves to oppress.’But Hosea had no illusions about what Israel really were at that time, and he adds the terse comment above, which was a reminder to them of the sins that they must deal with. It indicated that they were unscrupulous dealers, carrying and using false weights, and filled with oppression. They got their way by deceit and bullying, rather than by covenant love (which is totally true and honest) and justice. The stark contrast between Hosea 12:6 and Hosea 12:7 is deliberate. He wants them to be in no doubt concerning the truth about themselves (compare Isaiah’s ‘we are all as an unclean thing, and all our righteousnesses are as filthy (menstrual, and therefore totally ‘unclean’ and abhorrent) rags’ - Isaiah 64:6).

There is a double entendre here for the word for ‘trafficker’ also means ‘Canaan’ or ‘Canaanite’. They were not only dishonest traffickers but had also proved themselves to be perverted Canaanites at heart, that is, to have Canaan in their hearts.

PULPIT, "Contain a fresh description of Israel's apostasy. To this the prophet is led by the preceding train of thought. When he called to mind the earnestness of the patriarch to obtain the blessing, the sincerity of his repentance, and the evidences of conversion, consisting in mercy and judgment and constant waiting on God, he looks around on Israel, and finding those virtues conspicuous by their absence; he repeats the story of their degeneracy.

Hosea 12:7

He is a merchant (margin, Canaan), the balances of deceit are in his hand: he loveth to oppress. This verse is more exactly rendered, Canaan is he, in his hand are the balances of deceit: he loveth to oppress. How the sons have degenerated from the sire! �o longer do we see Jacob wrestling in prayer with the angel of the covenant, and knighted in the field with the name of Israel, or "prince with God;" but a fraudulent merchant Kenaan, seeking to aggrandize himself by cheating and oppression. His conduct is the opposite of what God requires; instead of the mercy

and judgment and trust in God enjoined in the preceding verse, we have the Canaanitish (Phoenician) trader, with his false scales in his hand and the love of oppression in his heart. The word Kenaan sometimes denotes Canaan, the son of Ham, and ancestor of the Canaanitish nation; sometimes the land of Canaan, or lowlands (from כנע, bow the knee, γονυ γνυ γνυπετεῖν, genu, knee; then "to be low" or "depressed") as opposed to ארם, or" highlands" (from רום, to be high); sometimes Phoenicia, the northern part of Canaan; also, from the Canaanites or Phoenicians having been famous as merchants, a man of Canaan, or any merchant, so Job 40:1-24 :30 and Proverbs 31:24, just as Kasdi Chaldaean is applied to an astrologer. At the time of Hosea, the Phoenicians were the great merchants who had the commerce of the world in their hand. Canaan is thus a figurative designation of Ephraim in their degenerate condition as indicated by the false balances and love of oppression. The verse is well explained by Theodoret: "And thou, Ephraim, imitating

K&D 7-9, "“Canaan, in his hand is the scale of cheating: he loves to oppress.Hos_12:8. And Ephraim says, Yet I have become rich, have acquired property: all my exertions bring me no wrong, which would be sin.” Israel is not a Jacob who wrestles with God; but it has become Canaan, seeking its advantage in deceit and wrong. Israel is called Canaan here, not so much on account of its attachment to Canaanitish idolatry (cf.

Eze_16:3), as according to the appellative meaning of the word Kena‛an, which is borrowed from the commercial habits of the Canaanites (Phoenicians), viz., merchant or trader (Isa_23:8; Job 40:30), because, like a fraudulent merchant, it strove to become great by oppression and cheating; not “because it acted towards God like a fraudulent merchant, offering Him false show for true reverence,” as Schmieder supposes. For however thoroughly this may apply to the worship of the Israelites, it is not to this that the prophet refers, but to fraudulent weights, and the love of oppression or violence. And this points not to their attitude towards God, but to their conduct towards their fellow-men, which is the very opposite of what, according to the previous verse, the Lord

requires (chesed�ūmishpât), and the very thing which He has forbidden in the law, in Lev_

19:36; Deu_24:13-16, and also in the case of ‛âshaq, violence, in Lev_6:2-4; Deu_24:14. Ephraim prides itself upon this unrighteousness, in the idea that it has thereby acquired wealth and riches, and with the still greater self-deception, that with all its acquisition of property it has committed no wrong that was sin, i.e., that would be followed by

punishment. און does not mean “might” here, but wealth, opes, although as a matter of

fact, since Ephraim says this as a nation, the riches and power of the state are intended.

X is not written at the head absolutely, in the sense of “so far as what I haveל־יגיעי

acquired is concerned, men find no injustice in this;” for it that were the case, יC would

stand for לי; but it is really the subject, and יצמצאו is to be taken in the sense of acquiring = bringing in (cf. Lev_5:7; Lev_12:8, etc.).

BI 7-9, "He is a merchant, the balances of deceit are in his hand: he loveth to oppress, etc.

Fortunes

I. Fortunes badly used.

1. Here there is no recognition of human co-operation. No man comes in possession of wealth without the efforts of some men either living or dead. Wealth, in most cases, is the result of the efforts of a large number of human workers But the possessor oftentimes takes no note of this. He thinks only of himself.

2. Here there is no recognition of Divine agency. All fortunes come of God. Out of His materials, out of His seasons, out of the activity of His creatures. Many fortunes are held and employed in a spirit of haughty egotism.

II. Fortunes badly made.

1. Here is fraud. There is deceit everywhere. In all fabrics, groceries, trade commodities. Deceit in making, deceit both in the buying and the selling.

2. Here is oppression. Fraud is oppression, in some form or other.

3. Here is cunning. Ephraim—this typical fortune-maker—took such care to conceal all that was unfair and nefarious in his operations that he was certain no wrong could be found in his doings. Many who have made a fortune by a swindle have so guarded the transaction that they have clapped their hands and said, “None will ever find it out.”

III. Fortunes badly ended. To all such fortune-holders and fortune-makers retribution must come sooner or later. (Homilist.)

And Ephraim said, Yet I am become rich, I have found me out substance.—

I am rich

Literally, I am simply rich, in all my labours they shall find none iniquity that is sin. It was the custom of the trade; that is how it is. In forty pounds weight of calico put sixteen pounds weight of china clay—it is the custom of the trade: a custom more honoured in the breach than in the observance. Sell for ten yards of cloth nine yards and seven-eighths. A man likes an eighth of a lie; a little fraction of falsehood is a kind of condiment in his supper; it is the custom of the trade. And especially if a man, after doing this, can take the chair at a missionary meeting, and speak lugubriously and tediously about the condition of the heathen he has never seen, but often cheated; he feels that there is none iniquity in him that is sin; he says, Business is business. He always says that when he wins; when he loses he says, There ought to be some morality in business after all. (Joseph Parker, D. D.)

Keeping up appearances

I. The hiding of sin. Ephraim is in truth most unrighteous, but he contrives to sin in such a way that he appears innocent. And do we not attempt by many subtilties to hide the real qualities of our actions, to shelter ourselves from their just penalties?

1. Men sin deeply, and yet keep within the civil law. National and international law were scrupulously observed by Ephraim. Men still flatter themselves that they keep the law of the land. A man may do that and still be an infinite scoundrel. He may be guilty of gross dishonesty. He may keep the civil law with very little sense of generosity. We may be guilty of deep cruelty to our fellows, and the law of the magistrate takes no cognisance of our actions. Often the very worst escape, whilst

those far less guilty are denounced and punished.

2. Men sin deeply, and yet keep within public opinion. A public opinion exists which is more strict and pervasive than the civil law. This public opinion we are bound to respect, we do respect it, and some of us are abundantly satisfied if we succeed in meeting its exactions. But how much personal, commercial, political immorality is yet untouched by public opinion! A man may be a rascal, and yet a gentleman. With a plausible tongue, a polished style, with fine phrases and fine manners, a man may be guilty of fraud, cruelty, uncleanness, and yet remain throughout popular in society! Rotten at the core, he is painted on the rind, and the world sees the skin and not the soul. Some of the handsomest butterflies have the strangest tastes—they turn aside from the most glorious flowers to sip filthiest messes.

3. We sin deeply, and yet maintain the sense of personal dignity. Ephraim hid the fact of his guiltiness by looking at his successfulness. Men still forget their sinfulness in their prosperity. A man may be a conqueror, and yet his glory be his shame; he may attain honour, and his scarlet robe be the fitting sign of his scarlet sins; he may grow rich, and every coin in his coffers witness against him. “His honour rooted in dishonour stood.” Proud, selfish, dishonest, sensual men flatter themselves in their own eyes until their iniquity is found to be hateful.

4. Men sin deeply, and yet keep within ecclesiastical discipline. Ephraim would do no iniquity that were sin from an ecclesiastical point of view. Yet all the while he was guilty of falsehood, robbery, injustice, uncleanness; he called himself Israel, but God called him a Canaanite. A man may be a terrible sinner, and yet observe all the ceremonial law.

II. Mark the inevitable exposure and punishment of sin. Cleverly disguised as sin may be, it will surely suffer detection. God knows nothing about appearances; He knows us as we think in our heart. And what stands revealed is bound to meet with just retribution. “Then in all life let us—

1. Aim at the highest; and—

2. Test ourselves by the highest; let us judge ourselves in the sight of God, and by the absolute standard. (W. L. Watkinson.)

8 Ephraim boasts, “I am very rich; I have become wealthy.With all my wealth they will not find in me any iniquity or sin.”

BAR�ES, "And Ephraim said, Yet am I become rich - Literally, “I am simply rich.” As if he said, “the only result of all this, with which the prophets charge me, is that ‘I am become rich:’ and since God thus prospers me, it is a sure proof that he is not displeased with me, that ‘no iniquity’ can be ‘found in me;’” the ordinary practical argument of men, as long as God withholds His punishments, that their ways cannot be so displeasing to Him. With the people of this world, with its politicians, in trade, it is the one decisive argument: “I was in the right, for I succeeded.” “It was a good speculation, for he gained thousands.” “it was good policy, for, see its fruits. An answer, at which the pagan laughed, “the people hisses me, but I, I, safe at home, applaud myself, when the coin jingles in my chest” . The pagan ridiculed it; Christians enact it. But in truth, the fact that God does not punish, is often the evidence of His extremest displeasure.

They shall find none iniquity in me, that were sin - The merchants of Ephraim continue their protest; “in all the toil of my hands, all my buying and selling, my bargains, contracts, they can bring no iniquity home to me,” and then, in a tone of simple innocence, they add, ‘that’ were ‘sin,’ as though they ‘could’ not do, what to do were sin. None suspect themselves less, than those intent on gain. The evil customs of other traders, the habits of trade, the seeming necessity for some frauds, the conventional nature of others, the minuteness of others, with their frequent repetition, blind the soul, until it sees no sin, while, with every smallest sale, “they sell their own souls into the bargain” .

CLARKE, "I am become rich - They boasted in their riches, notwithstanding the unjust manner in which they were acquired.

In all my labors they shall find none iniquity in me - This is frequently the language of merchants, tradesmen, etc. None are so full of professions of equity and justice, while all the time they are endeavoring to overreach, both in buying and selling. “Sir, I cannot afford it at that price.” “It is not mine for that money.” “I assure you that it cost me more than you offer.” “I am sorry I cannot take your money; but if I did, I should lose by the article,” etc., etc., etc. I have heard such language over and over, when I knew every word was false. Truth is a sacred thing in the sight of God; but who regards it as he should? There are, however, many noble exceptions among merchants and tradesmen. Bp. Newcome gives another turn to the subject, by translating: -

“All his labors shall not be found profitable unto him,For the iniquity wherewith he hath sinned.”

GILL, "And Ephraim said, yet I am become rich,.... Notwithstanding they took such unjust methods, as to use deceitful balances, they prospered in the world, got abundance of riches; and therefore concluded from thence that their manner of dealing was not criminal, at least not so bad as the prophets represented to them; and so promised themselves impunity, and that what they were threatened with would not

come upon them; and, as long as they got riches, they cared not in what manner; and inasmuch as they prospered and succeeded in their course of trading, they were encouraged to go on, and not fear any evil coming upon them for it. According to Aben Ezra and Kimchi, the sense is, that they became rich of themselves, by their own industry and labour, and did not acknowledge that their riches, and power to get them, were of God. They gloried in them as their own attainments; and which they had little reason to do, since they were treasures of wickedness, and mammon of unrighteousness, which in a day of wrath would be of no service to them;

I have found me out substance; they found ways and means of acquiring great riches, and large estates, by their own wisdom and cunning, and all for themselves, for their own use, to be enjoyed by them for years to come; and they were reckoned by them solid and substantial things, when a mere shadow, emptiness, and vanity; and were not to be employed for their own use and advantage only, but should have been for the good of others; nor were they to be attributed to their own sagacity, prudence, and management, but to the providence of God, admitting they had been got in ever so honourable and just a manner;

in all my labours they shall find none iniquity in me that were sin: here again Ephraim, or the people of Israel, vainly ascribe all their wealth and riches to their own labour, diligence, and industry, and take no notice of God and his providence, or of his blessing upon them; and pretend to be very upright and honest in their dealings, and that what they got were very honestly got, and would bear the strictest scrutiny; and that if their course of trade was ever so narrowly looked into, there would be nothing found that was very bad or criminal, that they could be justly reproached the; only some little trifling things, that would not bear the name of "sin", or deserve any correction or punishment; so pure were they in their own eyes, so blinded and hardened in sin, and fearless of the divine displeasure; like the adulterous woman, wiped their mouths when they had eaten the sweet morsels of sin, and said they had done no wickedness, Pro_30:20; or which was involuntary, and not done knowingly, as Kimchi and Abendana: or rather, as Ben Melech renders it, "no iniquity and sin"; and so others: or, best of all, "no iniquity or sin", as Noldius (a); no iniquity, or any kind of sin at all. Thus, as Ephraim was charged before with idolatry and lies in religion, so here with fraudulent dealings, and getting riches in an illicit way in civil things; and of whose repentance and reformation there was no hope.

HE�RY, "(2.) How he justifies himself in this sin, Hos_12:8. Wicked men will have something to say for themselves now when they are told of their faults, some frivolous turn-off or other wherewith to evade the convictions of the word. Ephraim stands indicted for a common cheat. Now see what he pleads to the indictment. He does not deny the charge, nor plead, Not guilty, yet does not make a penitent confession of it and ask pardon, but insists upon his own justification. Suppose it were so that he did use balances of deceit, yet, [1.] He pleads that he had got a good estate. Let the prophet say what he pleased of his deceit, of the sin of it and the curse of God that attended it, he could not be convinced there was any harm or danger in it, for this he was sure of that he had thriven in it: “Yet I have become rich, I have found me out substance. Whatever you make of it, I have made a good hand of it.” Note, Carnal hearts are often confirmed in a good opinion of their evil ways by their worldly prosperity and success in those ways. But it is a great mistake. Every word in what Ephraim says here proclaims his folly. First,It is folly to call the riches of this world substance, for they are things that are not, Pro_

23:5. Secondly, It is folly to think that we have them of ourselves, to say (as some read it), I have made myself rich; what substance I have is owing purely to my ingenuity and industry - I have found it; my might and the power of my hand have gotten me this wealth. Thirdly, It is folly to think that what we have is for ourselves. I have found me out substance, as if we had it for our own proper use and behoof, whereas we hold it in trust, only as stewards. Fourthly, It is folly to think that riches are things to be gloried in, and to say with exultation, I have become rich. Riches are not the honours of the soul, are not peculiar to the best men, nor sure to us; and therefore let not the rich man glory in his riches, Jam_1:9, Jam_1:10. Fifthly, It is folly to think that growing rich in a sinful way makes us innocent, or will make us safe, or may make us easy, in that way; for the prosperity of fools deceives and destroys them. See Isa_47:10; Pro_1:32. [2.] He pleads that he had kept a good reputation. It is common for sinners, when they are justly reproved by their ministers, to appeal to their neighbours, and because they know no ill of them, or will say none, or think well of what the prophets charge them with as bad, fly in the face of their reprovers: In all my labours (says Ephraim) they shall find no iniquity in me that were sin. Note, Carnal hearts are apt to build a good opinion of themselves upon the fair character they have among their neighbours. Ephraim was very secure; for, First, All his neighbours knew him to be diligent in his business; they had an eye upon all his labours, and commended him for them. Men will praise thee when thou doest well for thyself. Secondly, None of them knew him to be deceitful in his business. He acted with so much policy that nobody could say to the contrary but that he acted with integrity. For either, 1. He concealed the fraud, so that none discovered it: “Whatever iniquity there is, they shall find none;” as if no iniquity were displeasing to God, and damning to the soul, but that which is open and scandalous before men. What will it avail us that men shall find no iniquity in us, when God finds a great deal, and will bring every secret work, even secret frauds, into judgment? Or, 2. He excused the fraud, so that none condemned it: “They shall find no iniquity in me that were sin, nothing very bad, nothing but what is very excusable, only some venial sins, sins not worth speaking of,” which they think God will make nothing of because they do not. It is a fashionable iniquity; it is customary; it is what every body does; it is pleasant; it is gainful; and this, they think, is no iniquity that is sin; nobody will think the worse of them for it. But God sees not as man sees; he judges not as man judges.

JAMISO�, "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 (Rev_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 (Mat_5:45) into a justification of their impenitence (compare Ecc_8:11-13).

CALVI�, "Verse 8Here God complains by his Prophet, that the Israelites flattered themselves in their vices, because their affairs succeeded prosperously and according to their wishes:

and it is a vice too common, that men felicitate themselves as long as fortune, as they commonly say, smiles on them, thinking that they have God then propitious to them. Since then the condition of the people was such, they despised all the Prophets and their reproofs. Of this hardihood the Lord now complains. Ephraim has said I am yet become rich There is an emphasis to be noticed in the adversative particle אך“ach ”. It is sometimes in Hebrew a simple affirmative; but here the Prophet meant to express another thing, even this, that the Israelites laughed at all reproofs, because God seemed to be propitious to them, as though he manifested his favour by prosperity. “I am, however, become rich; and therefore I care nothing for what the Prophets may say, for I am contented with my lot.” This, as I have said, is a common evil; and hence this passage ought to be carefully noted, lest when the Lord spares us for a time, we may think that we are innocent before him; for there is nothing more to be feared than the dazzling of our eyes by a prosperous and desirable state of things. Though the Lord then may bear with us, and not immediately draw forth his vengeance against us, but, on the contrary, cherish us as it were kindly in his bosom; yet if he reproves us by his word, we ought to attend to his threatenings.

But they further add, All my labours shall not find iniquity, or, they shall not find iniquity in all my labours. Many read simply as the words are, “My labours shall not find iniquity:” but as the expression seems stiff, I have tried to render it smoother, as others also have done, “They shall not find iniquity in all my labours.” This boasting went farther, for the Prophet shows that the people were not only secure, because the Lord gave them some tokens of his paternal favour; but that they were also inebriated with this impious confidence, that God would not have favoured them had they not been exempt from every fault and vice: and this second clause ought to be carefully noticed. �ow it is a depravity that is by no means to be endured, when men begin to despise God, because he deals kindly with them, and when they abuse his levity so as to condemn all his teaching and all his threatening; this is indeed a very great perversion: but when to all this is added such a pride, that ungodly and reprobate men persuade themselves that they are just, because God does not immediately punish them, — this is, as it were, a diabolical madness; and yet we see that it is a common thing. For godless men are not only proud of their wealth, they are not only inflated with their own power; but they also think that God is in some way under obligations to them. “Why! it must be that God regards me innocent, and pure from every vice, for he favours me: he then does not find in me what is worthy of punishment.” Thus the wicked raise up their horns against God, while he indulges them, and appears not so severe towards them as they have deserved.

When at the present day we perceive these evils prevailing among the greater portion of mankind, there is no reason to feel astonished: but we ought at the same time to profit by the instruction of the Prophet, so that we may not be blinded by prosperity, and despise reproofs, and flatter ourselves in our sin; and also, that we may not accumulate for ourselves a store of God’s wrath, when he deals kindly with us. Let us not then abuse his forbearance; let us not think that we are innocent before him, because he does not immediately execute his judgements; but let us rather learn to make a scrutiny of ourselves, and to shake off our vices, so that we

may humble ourselves under his hand, though he restrains himself from inflicting punishment. This is the application of the present doctrine.

But we must notice what the Prophet adds, They shall not find iniquity in my labours; that is, iniquity shall not be found in my labours, because this is wickedness or a crime requiring expiation. I wonder that interpreters explain this place so frigidly; for they say, that there shall not be found in my labours iniquity or sin. But the Prophet does not set down a copulative, but uses the particle אשר, asher, which is to be taken here exegetically. And the meaning is, that hypocrites, while they claim to themselves the praise of innocence, for the sake of dissembling, detest ostensibly every wickedness and crime. “Iniquity shall not be found in my labours, for this is wickedness; far be it that I should be discovered to be a wicked person in my doings; for I am without fraud in all my dealings.” But is this the case? By no means; but as they judge of God’s favour by prosperous fortune, they think that God would not be so kind to them unless he regarded them as just and pure. Hence we see how securely hypocrites mock God, when they begin to despise his teaching and warnings. We need not then wonder that at this day so much perverseness prevails everywhere in the world. But let us also use this mode of teaching which the Prophet sets before us. Let us now proceed

COFFMA�, "Verse 8"And Ephraim said, Surely I have become rich, I have found me wealth: in all my labors they shall find in me no iniquity that were sin."

This is an astounding defense by Ephraim. Sure, he is as crooked as any of the old Canaanites ever were, but he got rich; that makes it right! His wickedness is not "sin," because it works! Here is the old doctrine that the end justifies the means. There was in the crooked weights and false balances of Ephraim a brazen and arrogant denial of covenant obligations as spelled out in Leviticus 19:36; Deuteronomy 25:13,15, and Proverbs 16:11. As a result of his violation of God's law, Ephraim had become guilty; and all his wealth could not cleanse him of his guilt. Thus, we understand, "the second half of the verse as a rejoinder to the first part."[18]

TRAPP, "Hosea 12:8 And Ephraim said, Yet I am become rich, I have found me out substance: [in] all my labours they shall find none iniquity in me that [were] sin.

Ver. 8. And Ephraim said, Yet I am become rich] Sed mihi plaudo domi. I have it howsoever though I hear ill for it; though the prophet inveigh against my covetousness, yet I am rich while he and his companions are poor and indigent.

Yea, I have found me out substance] An idol so the Vulgate renders it; and, indeed, every covetous man is an idolater, Ephesians 5:5, and performs both outward and inward service to his mammon of unrighteousness, to his golden calf. Substance he here creaks of, and rest to his soul (as the Seventy render it, ευρηκα αναψυχην εµαυτω), in opposition haply to the airy notions (as he accounted them) of the

prophet’s invectives against his covetous practices, and the terrors of his own conscience, which he endeavoured to corrupt and bribe. See, to like purpose, Isaiah 57:10, "Thou hast found the life of thy hand," that is, a livelihood by thy labour; "therefore thou wast not grieved": thy heart is hardened, and thou art insensible of thy sin guiltiness; thou settest the gain against the guilt, and then all is hail with thee. Felix scelus virtus vocatur; Prosperous wickedness is accounted virtue. Leah, because fruitful and successful, rejoiced in that whereof she had greater reason to repent. So did those idolaters, Jeremiah 44:11. Dionysius, after the spoil of an idol temple, finding the winds favourable in his navigation; Lo, said he, how the gods approve of sacrilege. It is no better that Ephraim here deals with the Almighty: Surely, saith he, if God disliked my courses so much as the prophet would make believe, I should not gather wealth as I do; but the world comes tumbling in upon me, therefore my ways are good before God. This is an ordinary paralogism, (a) whereby wicked worldlings deceive their own souls; hardening and heartening themselves in their sinful practices, because they outwardly prosper. But a painted face is no sign of a good complexion. Seneca could say, that it is the greatest unhappiness to prosper in evil.

In all my labours] So he calleth his fraudulent and violent practices, as making the best of an ill matter.

They shall find no iniquity in me] Though they search as narrowly as Laban did into Jacob’s stuff; what can they find, or prove by me? Am I not able either to hide mine ill dealings, or to defend them? Can they take the advantage of the law against me? Why, then, should I be thus condemned and cried out of as I am? thus "The rich man is wise in his own conceit," Proverbs 28:11, and covetousness is never without its cloak, 1 Thessalonians 2:5, which yet is too short to cover it from God, who is not mocked with masks, or fed with feigned words, whereof the covetous caitiff is full, 2 Peter 2:3. Witness Ephraim here, with his pretences of innocence: "In all my labours," that is, mine ill gotten goods (the fruit of my hard and honest labour, saith he), "they shall find none iniquity," no crimen stellionatus, no craft or cruelty.

That were sin] Piaculum esset, that were a foul business; far be it from me to stain my trading or burden my conscience with any such misdeed. I would you should know I am as shy of sin as another: neither would I be taken tripping for any good. Thus men, notoriously guilty, may yet give good words, yea, largely profess what they are guilty of to be an abominable thing; and this is a sure sign of a profane and cauterized conscience, of a heart that being first turned into earth and mud, doth afterwards freeze and congeal into steel and adamant.

ELLICOTT, "(8) Translate, And Ephraim saith, Surely I have become wealthy; I have gotten me substance (i.e., by legitimate means, not robbery): all my earnings bring me not guilt as would be sin (i.e., requiring expiation). Such a coarse pursuit

of wealth, and such glorying in the innocence of the entire process by which it has been obtained, has its parallel in the moral position of the Laodicean Church, rebuked by our Lord (Revelation 3).

PETT, "‘And Ephraim said, “Surely I have become rich, I have found wealth for myself, in all my labours they will find in me no iniquity that was sin.”In total contrast with Hosea’s accusation in Hosea 12:7 we have Ephraim’s opinion of themselves, describing themselves as totally honest traders who cannot be faulted, and who have mainly done it on their own (‘I have found wealth for myself’). They considered that although they had become rich there was no one who could question their methods (no doubt they argued ‘its business’ and saw themselves as hard-headed businessmen). Anyone who wanted could examine their way of working and would find nothing at all to criticise in it. And it was mainly due to their own efforts with a little help from God. Indeed that was surely why they had been blessed with prosperity, was it not? This was a clear indication that they did not agree with Hosea’s verdict on them. Rather they were very pleased with themselves. Thus they did not see themselves as needing to repent.

Verses 8-14Having Made His Appeal For Repentance Hosea �ow Indicates That Ephraim Are So Confident In Themselves That Their Only Hope Will Be After They Have Been ‘Brought Down A Peg Or Two’ (Hosea 12:8-14).

This passage opens with Ephraim’s boast about their own righteousness. The whole attitude is in contrast with Hosea 12:7. There they were depicted as traders who were dishonest and shady in their behaviour. Here Ephraim boast about their absolute honesty. They are confident that no fault can be found in them. YHWH therefore emphasises that because they are altogether false (Hosea 12:11) He will bring them out of their rich houses into tents, as in wilderness days (Hosea 12:9), and will force them to go into a foreign country where they will have to engage in basic labour for what they want, acting as servants to others (Hosea 12:12). However, YHWH stresses alongside this that He will finally bring about their restoration through the work of His prophets.

Analysis of Hosea 12:8-14.

a And Ephraim said, “Surely I have become rich, I have found wealth for myself, in all my labours they will find in me no iniquity that was sin” (Hosea 12:8).b But I am YHWH your God from the land of Egypt, I will yet again make you to dwell in tents, as in the days of the solemn feast. I have also spoken to the prophets, and I have multiplied visions, and by the ministry of the prophets have I used illustrations (Hosea 12:9-10).c Is Gilead wicked? They are altogether false. In Gilgal they sacrifice bullocks, yes, their altars are as heaps in the furrows of the field’ (Hosea 12:11).b And Jacob fled into the field of Aram, and Israel served for a wife, and for a wife he kept sheep, and by a prophet YHWH brought Israel up out of Egypt, and by a prophet was he preserved (Hosea 12:13).

a Ephraim has provoked to anger most bitterly, therefore will his blood be left on him, and his reproach will his Lord return to him (Hosea 12:14).�ote that in ‘a’ we have Ephraim’s view of themselves, and in the parallel we have Hosea’s view of them. In ‘b’ their downward descent is described followed by prophetic activity, and in the parallel we have a similar situation. Central in ‘c’ is YHWH’s view of Israel in terms of the falsity of Gilead on the east side of Jordan and the falsity of Gilgal and its multiplied altars on the west side of Jordan.

PULPIT, "And Ephraim said, Yet I am become rich, I have found me out substance. Ephraim in this verse boasts of his riches, though procured by fraud and violence, while he maintains at the same time that he has not sinned thereby so as to expose himself to punishment or deserve severe reprehension. The particle— א� —has two principal meanings:

(a) "surely" and

(b) "only." In the former sense the clause

(a) the subject of the verb, as in the LXX; which is, "�one of his labors shall be found available for him on account of the sins he has committed." This is the rendering followed and interpreted by Cyril and Theodoret.

(b) The words in question, instead of being taken as the subject to the verb, may be employed absolutely or with the ellipsis of a preposition, as in the Authorized Version; thus: "As to my labors, or the fruits of my labors," for יני, is used in both senses.

The meaning of the passage then is

(a) any riches of iniquity and sin. אי תי is the same as iniquity and sin, and thus (Ecclesiastes 5:18) 'it is good and comely' (asher here also for vav). Or the explanation of it is:

(b) They shall not find with me iniquity. nor any matter in which there is sin pertaining to me. And חי is less than עי iniquity, for sin comes sometimes by reason of error. Or the explanation of 'iniquity which were sin' is:

(c) Iniquity in which there was sin to me; as if he said, with regard to which I had sinned; for if riches came into my hand through iniquity and robbery, it was not with my knowledge; he means: so that I sinned in relation to it, and took it by iniquity with my knowledge; and in this way (Le 22:16) 'they lade themselves with the iniquity of trespass; עי being in construct state, that is to say, iniquity with regard to which they trespassed." לי signifies "belonging to me;" while חטא is read, not as a noun, but as a verb in the Septuagint, ἃς ἅµαρτεν.

9 “I have been the Lord your God ever since you came out of Egypt;I will make you live in tents again, as in the days of your appointed festivals.

BAR�ES, "And I, the Lord thy God from the land of Egypt - God, in few words, comprises whole centuries of blessings, all, from the going out of Egypt to that very day, all the miracles in Egypt, in the wilderness, under Joshua, the Judges; one stream of benefits it had been, which God had poured out upon them from first to last. The penitent sees in one glance, how God had been “his” God, from his birth until that hour, and how he had all along offended God.

Will yet make thee to dwell in tabernacles - The feast of tabernacles was the yearly remembrance of God’s miraculous guidance and support of Israel through the wilderness. It was the link, which bound on their deliverance from Egypt to the close of their pilgrim-life and their entrance into their rest. The passage of the Red Sea, like Baptism, was the beginning of God’s promises. By it israel was saved from Egypt and from bondage, and was born to be a people of God. Yet, being the beginning, it was plainly not the completion; nor could they themselves complete it. Enemies, more powerful than they, had to be dispossessed; “the great and terrible wilderness, the fiery serpents and scorpions, and the land of exceeding drought, where was no water” Deu_8:15, had to be surmounted; no food was there, no water, for so vast a multitude. It was a time of the visible presence of God. He promised; “I send an Angel before thee to keep thee in the way and to bring thee into the place which I have prepared” Exo_23:20. “He brought them forth water out of the rock of flint, and fed them with manna which,” He says, “thy fathers knew not” Deu_8:15-16. “Thy raiment,” He appeals to them, “waxed not old, nor did thy foot swell these forty years” Deu_8:4; “thy shoe is not waxen old upon thy foot; ye have not eaten bread, neither have ye drunk wine or strong drink, that ye may know that I am the Lord your God” Deu_29:5-6.

It was a long trial-time, in which they were taught entire dependence upon God; a time of sifting, in which God proved His faithfulness to those who persevered. Standing there between the beginning and the end of the accomplishment of God’s promise to Abraham and to them, it was a type of His whole guidance of His people at all times. It was a pledge that God would lead His own, if often “by a way which they knew not” Isa_42:16, yet to rest, with Him. The yearly commemoration of it was not only a thanksgiving for God’s past mercies; it was a confession also of their present relation to God, that “here we have no continuing city” (Heb_13:14; compare Hos_11:9-10); that they still needed

the guidance and support of God; and that their trust was not in themselves, nor in man, but in Him. This they themselves saw. : “When they said, ‘Leave a fixed habitation, and dwell in a chance abode,’ they meant, that the command to dwell in tabernacles was given, to teach us, that no man must rely on the height or strength of his house, or on its good arrangements though it abound in all good; nor may he rely on the help of any man, not though he were lord and king of the whole earth, but must trust in Him by whose word the worlds were made. For with Him alone is power and faithfulness, so that, whereinsoever any man may place his trust, he shall receive no consolation from it, since in God alone is refuge and trust, as it is said, ‘Whoso putteth his trust in the Lord, mercy embraceth him on every side, and I will say unto the Lord, my Refuge and my Fortress, my God, in Him will I trust. ‘“

The feast of tabernacles was also a yearly thanksgiving for the mercies with which God had “crowned the year.” The joy must have been even the greater, since it followed, by five days only, after the mournful day of atonement, its rigid fast from evening to evening, and its confession of sin. Joy is greater when ushered in by sorrow; sorrow for sin is the condition of joy in God. The Feast of tabernacles was, as far it could be, a sort of Easter after Lent. At the time when Israel rejoiced in the good gifts of the year, God bade them express, in act, their fleeting condition in this life. It must have been a striking confession of the slight tenure of all earthly things, when their kings and great men, their rich men and those who lived at ease, had all, at the command of God, to leave their ceiled houses, and dwell for seven days in rude booths, constructed for the season, pervious in some measure to the sun and wind, with no fixed foundation, to be removed when the festival was passed. “Because,” says a Jewish writer , “at the time of the gathering of the increase from the field, man wishes to go from the field to his house to make a fixed abode there, the law was anxious, lest on account of this fixed abode, his heart should be lifted up at having found a sort of palace, and he should ‘wax fat and kick.’ Therefore it is written, ‘all that are Israelites born shall dwell in booths.’ Whoso begins to think himself a citizen in this world, and not a foreigner, him God biddeth, leaving his ordinary dwelling, to remove into a temporary lodging, in order that, leaving these thoughts, he may learn to acknowledge that he is only a stranger in this world and not a citizen, in that he dwells as in a stranger’s hut, and so should not attribute too much to the shadow of his beams, but ‘dwell under the shadow of the Almighty. ‘“

Every year, the law was publicly read in the feast. Ephraim was living clean contrary to all this. He boasted in his wealth, justified himself on the ground of it, ascribed it and his deliverance from Egypt to his idols. He would not keep the feast, as alone God willed it to be kept. While he existed in his separate kingdom, it could not be. Their political existence had to be broken, that they might be restored.

God then conveys the notice of the impending punishment in words which promised the future mercy. He did not, “then, make” them “to dwell in tabernacles.” For all their service of Him was out of their own mind, contrary to His will, displeasing to Him. This, then, “I will “yet” make thee dwell in tabernacles,” implies a distant mercy, beyond and distinct from their present condition. Looking on beyond the time of the captivity, He says that they shall yet have a time of joy, “as in the days of the solemn feast.” God would give them a new deliverance, but out of a new captivity.

The feast of tabernacles typifies this our pilgrim-state, the life of simple faith in God, for which God provides; poor in this world’s goods, but rich in God. The Church militant dwells, as it were, in tabernacles; hereafter, we hope to be “received into everlasting habitations,” in the Church triumphant.

CLARKE, "And I - the Lord thy God - I who brought thee out of the land of Egypt, will again make thee to dwell in tabernacles. This appears to be a threatening. I will reduce you to as miserable a state in the land of your captivity, as you often were through your transgressions in the wilderness. This was the opinion of some of the ancients on this verse; and the context requires it to be understood in this way. I do not think that the feast of tabernacles is referred to.

GILL, "And I that am the Lord thy God from the land of Egypt,.... Ephraim being so very corrupt in things, both religious and civil, and so very impenitent and impudent, is let alone to suffer the just punishment of his sins; but Judah being called to repentance, and brought unto it, gracious promises are here made unto him, to be fulfilled in the times of the Messiah, either at the first or latter part of them; especially the last is to be understood, when indeed all Israel shall return to the Lord, and be saved; and then it will appear, that the Lord, who was their God, as was evident from his bringing them out of Egyptian bondage, and continued to be so from that time to the Babylonish captivity, and even to the times of the Messiah, will now be their God most clearly and manifestly, having redeemed them from worse than Egyptian bondage; from the bondage of sin, Satan, the law, the world, and death; even the Lord Jesus Christ, the true Messiah, they will now seek and embrace, who is God over all, and equal to such a work of redemption and salvation; Immanuel, God with us, God in our nature, our Lord and our God, the God of the Jews now converted, as will be acknowledged, as well as of the Gentiles: and he

will yet make thee to dwell in tabernacles, as in the days of the solemn feast; alluding to the feast of tabernacles, kept in commemoration of the Israelites dwelling in tents in the wilderness, Lev_23:42; typical of Christ's incarnation, expressed by his tabernacling among men in human nature, Joh_1:14; and which feast, though abolished by Christ with the rest, yet it is said will be kept by converted Jews and Gentiles in the latter day; which can be understood no otherwise than of their embracing and professing the incarnate Saviour, partaking of the blessings of grace that come by him, and attending on those ordinances of public worship instituted by him; see Zec_14:16; and which booths, tents, or tabernacles, the Israelites dwelt in at that feast, were also typical of the churches of Christ under the Gospel dispensation, and which are here meant; and in which it is here promised the converted Jews shall dwell, as they had been used to do in their booths at the solemn feast of tabernacles. These Christian churches resembling them in the matter of them; believers in Christ, the materials of such churches, being compared to goodly trees, to willows of the brook, to palm trees, olive trees, and myrtle trees, with others, the branches of which were used at the above feast, to make their tabernacles with; see Lev_23:40; and in the use of them, which was to dwell in during the time of the said feast; as the churches of Christ are the tabernacles of the most High, the dwelling places of Father, Son, and Spirit; and the habitation of the saints, where they dwell and enjoy great plenty and prosperity, tranquillity and security; and here it particularly denotes that joy, peace, and the converted Jews shall partake of in the churches of Christ in the latter day; of which the feast of tabernacles was but a shadow, and which was attended with much rejoicing, plenty of provisions, and great safety.

HE�RY, ". Here are threatenings of wrath for sin. Some make that to be so (Hos_12:9), I will make thee to dwell in tabernacles as in the days of the appointed time, that

is, I will bring thee into such a condition as the Israelites were in when they dwelt in tents and wandered for forty years; that was the time appointed in the wilderness.Ephraim forgot that God brought him out of Egypt and brought him up to be what he was, and was proud of his wealth, and took sinful courses to increase it; and therefore God threatens to bring him to a tabernacle-state again, to a poor, mean, desolate, unsettled condition. Note, It is just with God, when men have by their sins turned their tents into houses, by his judgments to turn their houses into tents again. However, that is certainly a threatening (Hos_12:14), Ephraim provoked him to anger most bitterly.See how men are deceived in their opinion of themselves, and how they will one day be undeceived. Ephraim thought that there was no iniquity in him that deserved to be called sin (Hos_12:8); but God told him that there was that in him which was sin, and would be found so if he did not repent and reform; for, 1. It was extremely offensive to his God: Ephraim provoked him to anger most bitterly with his iniquities, which were so distasteful to God, and to him too would be bitterness in the latter end. He was so wilful in sinning against his knowledge and convictions that any one might see, and say, that he designed no other than to provoke God in the highest degree. 2. It would certainly be destructive to himself; that cannot be otherwise which provokes God against him, and kindles the fire of his wrath. Therefore, (1.) He shall take away his forfeited life: He shall leave his blood upon him, that is, he shall not hold him guiltless, but bring upon him that death which is the wages of sin. His blood shall be upon his own head (2Sa_1:16), for his own iniquity has testified against him and he alone shall bear it. Note, When sinners perish their blood is left upon them. (2.) He shall take away his forfeited honour: His reproach shall his Lord return upon him. God is his Lord; he had by idolatry and other sins reproached the Lord, and done dishonour to him, and to his name and family, and had given occasion to others to reproach him; and now God will return the reproach upon him, according to the word he has spoken, that those who despise him shall be lightly esteemed. Note, Shameful sins shall have shameful punishments. If Ephraim put contempt on his God, he shall be so reduced that all his neighbours shall look with contempt upon him.

JAMISO�, "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 (Neh_8:17). Fully and antitypically to be fulfilled at the final restoration from the present dispersion (Zec_14:16; compare Lev_23:42, Lev_23:43).

CALVI�, "Verse 9In the first clause God reproaches the Israelites for having forgotten the benefit of his redemption, the memory of which ought ever to have prevailed and flourished among them. I yet, he says, am thy God from the land of Egypt; that is, “It is strange that you are so forgetful that your redemption does not come to your mind, which yet ought to be well known, and be ever, as it were, before your eyes.” That was, as we know, a memorable instance of God’s kindness. But when he says that he is the God of that people from the land of Egypt, he points out the end of redemption, as though he said, “I redeemed thee for this end, that thou mightest be forever bound to me.” For we know that when he delivered that people from their

cruel tyranny, he at the same time acquired for himself an eternal kingdom; he was then sanctified in his elect people. The end of redemption is then to be observed in the words of the Prophet, “I am,” he says, “thy God from the land of Egypt; how otherwise couldest thou have come forth from thy grave?” For they were like the dead, when God stretched out his hand to them. From the land of Egypt then I am thy God, which means this: “Since thou hast been so wonderfully restored from death to life by my favour, am not I thy God from that day? Thou owest then thyself and all thine to me; for I purchased thee for myself as a peculiar possession. When now thou detest petulantly to reject my Prophets, who speak in my name, it is surely an ingratitude not to be endured, that thou forgettest thy redemptions and the end for which I made known to thee my power and grace.”

But as to the second clause, interpreters vary; some explain it in this way, that God would not cease to show mercy to the Israelites, however unworthy they were, I will make thee to dwell in thy tabernacles; and they take tabernacles, not strictly proper, for houses. Then they say, according to the days of Moed, that is, of ancient agreement, or, according to appointed days; for God had promised to give the land of Canaan to the posterity of Abraham for their perpetual rest. But this exposition seems not suitable. Others say, that the Israelites are here reproved, because they neglected the command of God, who had instituted a festal-day, on which they were to commemorate yearly their redemption. We indeed know that there was the annual feast of tabernacles: so they think the meaning of the Prophet to be this “I not only once redeemed thee, but I also wished that there should be a memorial of this favour; and for what purpose have I commanded you to keep a yearly festival, except that ye might retain in your memory what otherwise might have been forgotten? But I have effected nothing by this rite, for I am now rejected, and my prophets possess no authority among you.” But this sense also is frigid. Some think that the Prophet here threatens the Israelites, as though he said, “God will again drive you out, that you may dwell in tents as you did formerly in the desert.” Though I do not reject this opinion, yet I think there is something more emphatical in the Prophet’s words, that is, that God here says in an indirect way, that there was need of a new redemption, that he might bind the people more to himself; as though he said, “I see that you are unmindful of my former redemption; for I see that you esteem it as nothing, as if it were obsolete; I must then lose all my labour, except the memory of my ancient favour be renewed: I will therefore make thee to dwell again in tents. It is necessary to eject thee again from thy heritage, and to restore thee again, and that in a manner unusual and least expected, that thou mayest understand that I am thy Redeemer.

We now then apprehend what the Prophet meant. After God had said that he was the God of Israel from the land of Egypt, he then adds, “Inasmuch as your former redemption has lost all its influence through your wicked forgetfulness, I will become again your Redeemer; I will therefore make thee to abide or dwell in tents as formerly; as your first redemption avails nothing, I will add a second, that you may at length repent, and know how much you are indebted to me.” The days of Moed he takes for their manner of proceeding in the desert as described by Moses; for they assembled together for sacrifices from their camps. Hence God does not

speak here of the convention he had made with his people, as if he pointed out some perpetual compact; but he calls those the days of Moed on which the Israelites were assembled, when they were located in their camps according to the account given by Moses. It now follows

COFFMA�, "Verse 9"But I am Jehovah thy God from the land of Egypt; I will yet again make thee to dwell in tents, as in the days of the solemn feast."

"God from the land of Egypt ..." has the meaning of "thy God since the days when I brought thee up out of Egypt." It is a mistake to see in this the origin of the Covenant in Egypt or even in the wilderness. God brought up the children of Israel out of Egypt because of the Covenant already in existence and dating from the times of Abraham. The Exodus was a result of the Covenant, not the cause of it.

"I will yet again make thee to dwell in tents ..." This plain reference to the Feast of Tabernacles, during which the children of Israel lived in make-shift outdoor shelters as a reminder of their once great poverty, is another example of the way the Book of Genesis and the whole Pentateuch dominate every word of Hosea. Without that prior written Covenant in all its details, Hosea has no meaning whatever.

What is promised here is that Israel shall again dwell in tents, not for a few days, as in the feast, but permanently. God will again reduce the nation to poverty, slavery, and deprivation, because they forgot the Lord and walked in wicked ways.

TRAPP, "Hosea 12:9 And I [that am] the LORD thy God from the land of Egypt will yet make thee to dwell in tabernacles, as in the days of the solemn feast.

Ver. 9. And I that am thy Lord God from the land of Egypt] This seemeth to be interlaced for the comfort of the better sort, that trembled at the former threatenings; for as in a family if the dogs be beaten the children will be apt to cry, so is it in God’s house. Hence he is capable to take out the precious from the vile, and telleth them that he hath not cast off his people whom he foreknew; but would surely observe his ancient covenant, made even in the land of Egypt towards his spiritual Israel.

I will yet make them to dwell in tabernacles, &c.] i.e. I will deliver my Church from the spiritual Egypt, and make her to pass through the wilderness of the world, in particular Churches, aspiring toward the heavenly Canaan; even as my people dwelt in tents in the wilderness, the remembrance whereof is celebrated in the feast of tabernacles, Leviticus 23:43. See Zechariah 14:16. {See Trapp on "Zechariah 14:16"}

BE�SO�, "Hosea 12:9-10. I that am the Lord thy God from the land of Egypt —From the time I brought thee out of it: will yet make thee to dwell in tabernacles —

That is, in thy habitations, quietly and joyfully, as in festival times. The word tabernacles is here put for houses, or habitations; because at first the Israelites dwelt in tabernacles, or tents. This must be taken as a promise of the restoration of the Israelites to their own land, after their being carried into captivity, provided they turned to God, and to his worship and service, in true repentance, and new obedience. I have also spoken by the prophets, &c. — “Here are three species of prophecy distinctly mentioned: 1st, Immediate suggestion, or inspiration, when God dictates the very words which the prophet is to deliver: 2d, Vision, or a representation made of external objects to the imagination, in as lively a manner as if they were conveyed to the senses: and, 3d, Parables, and apt resemblances, such as that of God’s church to a vineyard, Isaiah 5:1, of the destruction of Jerusalem to a forest set on fire, Ezekiel 20:46; Ezekiel 20:49, and to a seething- pot, chapter Ezekiel 24:3. Hosea himself was a parable, or type, to the Jews, in taking a wife of whoredoms. to represent the idolatries of the house of Israel” — Lowth.

ELLICOTT, "(9) Tabernacles.—The prophet here speaks of Israel’s moral restoration under the form of a return to “the old ideal of simple agricultural life, in which every good gift is received directly from Jehovah’s hand.” To the true theocratic spirit the condition here spoken of is one of real blessedness, but to the worldly, grasping Canaan or Ephraim it would come as a threat of expulsion, desolation, and despair. (Comp. Hosea 2:14; Hosea 3:3.)

PETT, "‘But I am YHWH your God from the land of Egypt, I will yet again make you to dwell in tents, as in the days of the solemn feast.’In reply YHWH reminded them of Who He was. He was not a comfortable Canaanite god. He was a wandering God and a tent-dweller (compare 2 Samuel 7:6). He was YHWH their God from the land of Egypt, the One Who had accompanied them there and had been with them there in their distress, Who had delivered them through the Red Sea and accompanied them through the wilderness where they had dwelt in tents, as He also had. This was something that they remembered yearly at the Feast of Booths (Tabernacles) when they celebrated the end of the harvest season and remembered their delivery from Egypt. It had been prior to their entering the land, and building for themselves grand houses. �ow His warning was that He would ‘yet again make you to dwell in tents’ (outside the land is assumed). It was an indication that they would shortly be taken back into wilderness days by being taken into exile where they would have to live in crude accommodation.

‘As in the days of the solemn feast.’ There may have been a double meaning here, referring on the one hand to their solemn feasts at Sinai, continuing on in the Tabernacle once it had been erected, and on the other to the regular feast of Tabernacles when they dwelt in booths (or if that was not being observed in that way at some other such feast. For when huge numbers gathered at small cities living in tents would be essential.).

PULPIT, "And I that am the Lord thy God from the land of Egypt will yet make

thee to dwell in tabernacles, as in the days of the solemn feast. This verse consists of two parts which in the original are coordinated; but in the Authorized Version the one is subordinated to the other by supplying an awkward and unnecessary ellipsis. It is better, therefore, to translate thus: And I am the Lord thy God, from the land of Egypt: I will yet make thee to dwell in tabernacles, as in the days of the solemn feast. Some understand this verse as a threatening; not a few as a promise; while others combine both.

(1) Theodoret, who may be taken as representing the first class of interpreters, comments thus: "That thou mayest understand this and learn wisdom by thy calamity, I will bring thee back again to that point that thou must again dwell in tents and wander as an exile in a foreign land."

(2) Kimchi may represent those who understand it as a promise, or rather a promise with an implied threatening, and thus combine both. His exposition is as follows: "Even so am I ready to bring you forth out of the captivity where ye shall be, as I did when I brought you forth out of the land of Egypt, and sustained you in the wilderness and made you dwell in tents; so am I ready yet again, when I shall have brought you forth out of the lands of the Gentiles, to cause you to dwell in tents in the wilderness by the way, and to show you wonders until ye shall return to your land in peace."

(3) Wunsche rejects both the preceding, and refers the statement to the other, present time, taking עוד, not in the sense of "yet again," but in the equally allowable meaning of "further," or "still further;" thus his rendering of the verse is, "And yet I am thy God from Egypt, still I let thee dwell in tents, as in the days of the solemn feast." Thus we have a remembrance of God's goodness to Israel all along from the Exodus to the time then present, including the celebration of their feasts, especially that of Taber-uncles, the most joyful of them all. This is favored by the interpretation of Aben Ezra, which is the following: "The sense is, 'Shouldst thou not remember that I brought thee up out of the land of Egypt in great riches for which thou didst not labor, and nourished thee in the wilderness when thou wast in tents?' In like manner he shall be able to do unto thee as in the days of the solemn feast of thy coming out of Egypt." We prefer, notwithstanding, the exposition number (2), which includes, or rather implies, a threatening of being driven out of their good laud into a wilderness state, because of their forgetfulness of, and ingratitude to, God, as also because of their proud self-confidence; while, with this implied threat of punishment, God holds out to them the promise and prospect of like guiding care and sheltering guardianship, as in that early period of their history, the remembrance of which was still kept up by the mo'ed, or Feast of Tabernacles, during the seven days of which the people dwelt in booths, in commemoration of their having dwelt in booths in the wilderness after they had been delivered out of the land of Egypt. Thus, as Hengstenberg has well observed, "the preterit is changed into a future through the ingratitude of the nation."

K&D 9-11, "“Yet am I Jehovah thy God, from the land of Egypt hither: I will still cause thee to dwell in tents, as in the days of the feast.Hos_12:10. I have spoken to the

prophets; and I, I have multiplied visions, and spoken similitudes through the prophets.Hos_12:11. If Gilead (is) worthlessness, they have only come to nothing: in Gilgal they offered bullocks: even their altars are like stone-heaps in the furrows of the field.” The Lord meets the delusion of the people, that they had become great and powerful through

their own exertion, by reminding them that He (נכיEו is adversative, yet I) has been Israel's God from Egypt hither, and that to Him they owe all prosperity and good in both past and present (cf. Hos_13:4). Because they do not recognise this, and because they put their trust in unrighteousness rather than in Him, He will now cause them to dwell in tents again, as in the days of the feast of Tabernacles, i.e., will repeat the leading

through the wilderness. It is evident from the context that mō‛ēd (the feast) is here the

feast of Tabernacles. מועד (the days of the feast) are the seven days of this festival, during which Israel was to dwell in booths, in remembrance of the fact that when God led them

out of Egypt He had caused them to dwell in booths (tabernacles, Lev_23:42-43). אד�

�ot�si in Lev_23:43. “The preterite is changed into aהושבPי stands in antithesis to אושיבך�future through the ingratitude of the nation” (Hengstenberg). The simile, “as in the days of the feast,” shows that the repetition of the leading through the desert is not thought of here merely as a time of punishment, such as the prolongation of the sojourn of the Israelites in the wilderness for forty years really was (Num_14:33). For their dwelling in

tents, or rather in booths (sukkōth), on the feast of Tabernacles, was intended not so much to remind the people of the privations of their unsettled wandering life in the desert, as to call to their remembrance the shielding and sheltering care and protection of God in their wandering through the great and terrible wilderness (see at Lev_23:42-43). We must combine the two allusions, therefore: so that whilst the people are threatened indeed with being driven out of the good and glorious land, with its large and beautiful cities and houses full of all that is good (Deu_6:10.), into a dry and barren desert, they have also set before them the repetition of the divine guidance through the desert; so that they are not threatened with utter rejection on the part of God, but only with temporary banishment into the desert. In Hos_12:10 and Hos_12:11 the two thoughts of Hos_12:9 are still further expanded. In Hos_12:10 they are reminded how the Lord had proved Himself to be the God of Israel from Egypt onwards, by sending prophets and multiplying prophecy, to make known His will and gracious counsel to the

people, and to promote their salvation. רCN with על, to speak to, not because the word is something imposed upon a person, but because the inspiration of God came down to the

prophets from above. אד]ה, not “I destroy,” for it is only the kal that occurs in this sense, and not the piel, but “to compare,” i.e., speak in similes; as, for example, in Hos_1:1-11and Hos_3:1-5, Isa_5:1., Ezekiel 16 etc.: “I have left no means of admonishing them untried” (Rosenmüller). Israel, however, has not allowed itself to be admonished and warned, but has given itself up to sin and idolatry, the punishment of which cannot be delayed. Gilead and Gilgal represent the two halves of the kingdom of the ten tribes; Gilead the land to the east of the Jordan, and Gilgal the territory to the west. As Gilead is

called “a city (i.e., a rendezvous) of evil-doers” (�וןEעלי�]) in Hos_6:8, so is it here called

distinctly �וןE, worthlessness, wickedness; and therefore it is to be utterly brought to

nought. �וןE and שוא are synonymous, denoting moral and physical nonentity (compare

Job_15:31). Here the two notions are so distributed, that the former denotes the moral decay, the latter the physical. Worthlessness brings nothingness after it as a punishment.

.is used for the certain future היו only = nothing, but equivalent to utterly. The perfect ,^ך�Gilgal, which is mentioned in Hos_4:15; Hos_9:15, as the seat of one form of idolatrous worship, is spoken of here as a place of sacrifice, to indicate with a play upon the name the turning of the altars into heaps of stones (Gallim). The desolation or destruction of the altars involves not only the cessation of the idolatrous worship, but the dissolution of

the kingdom and the banishment of the people out of the land. שורים, which only occurs in the plural here, cannot of course be the dative (to sacrifice to oxen), but only the accusative. The sacrifice of oxen was reckoned as a sin on the part of the people, not on account of the animals offers, but on account of the unlawful place of sacrifice. The suffix

to mizbechōthâm (their sacrifices) refers to Israel, the subject implied in zibbēchū.

10 I spoke to the prophets, gave them many visions and told parables through them.”

BAR�ES, "I have also spoken by the prophets - Literally, “upon the prophets,” the revelation coming down from heaven upon them. Somewhat like this, is what Ezekiel says, “the hand of the Lord was strong upon me” (Eze_3:14, ...). God declares, in what way He had been their God “from the land of Egypt.” Their ignorance of Him was without excuse, for He had always taught them, although they ever sought the false prophets, and persecuted the true. He taught them continually and in divers ways, if so be any impression might be made upon them. He taught them, either in plain words, or in the “visions” which He “multiplied” to the prophets; or in the “similitudes” or parables, which He taught through their ministry. In the “vision,” God is understood to have represented the things to come, as a picture, to the prophet’s mind, , “whether the picture were presented to his bodily eyes, or impressed on his imagination, and that, either in a dream, or without a dream.”

The “similitude,” which God says that He repeatedly, continually, used, seems to have been the parable, as when God compared His people to a vine, Himself to the Lord of the vineyard, or when He directed His prophets to do acts which should shadow forth some truth, as in the marriage of Hosea himself. God had said to Aaron, that He would thus make Himself known by the prophets. “If there be a prophet among you, I, the Lord, will make Myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all My house. With him will I speak mouth to

mouth, even apparently, and not in dark speeches” Num_12:6-8. “The dark speech” in Moses answers to the “similitude” of Hosea; the “vision” and “dream” in Moses are comprehended in “visions,” as used by Hosea. The prophet Joel also says, “your old men shall dream dreams, your young men shall see visions” Joe_2:28. So little ground then have they, who speak of the visions of Daniel and Zechariah, as if they belonged to a later age. : “I have instructed,” God saith, “men of God, to form thee to piety, enlightening their minds with manifold knowledge of the things of God. And because the light of divine wisdom could not otherwise shine on people placed here below in the prison-house of the body, I had them taught through figures and corporeal images, that, through them, they might rise to the incorporeal, and receive some knowledge of divine and heavenly things. And thou, how didst thou requite me? How didst thou shew thy teachableness? It follows;”

CLARKE, "I have also spoken - I have used every means, and employed every method, to instruct and save you. I have sent prophets, who spake plainly, exhorting, warning, and beseeching you to return to me. They have had Divine visions, which they have declared and interpreted. They have used similitudes, symbols, metaphors, allegories, etc., in order to fix your attention, and bring you back to your duty and interest. And, alas! all is in vain; you have not profited by my condescension. This text St. Paul seems to have had full in view, when he wrote, Heb_1:1 (note): “God who, at Sundry Times and in Divers Manners, spake in time past unto the Fathers by the Prophets.” See the note on the above.

Dr. Dodd supposes that there are three distinct kinds of prophecy mentioned here:

1. Immediate inspiration, when God declares the very words.

2. Vision; a representation of external objects to the mind, in as lively a manner as if there were conveyed by the senses.

3. Parables and apt resemblances.

GILL, "I have also spoken to the prophets,.... Or, "I will speak" (b); for this respects not the Lord's speaking by the prophets of the Old Testament who spoke as they were moved by the Holy Ghost; though all they said were for the use of, and profitable unto, Christian churches; but his speaking by the apostles, prophets, and teachers, under the Gospel dispensation; by whom the doctrines of grace have been more clearly dispensed, and which are no other than the voice of Christ speaking in them; and which it is both a privilege to hear, and a duty to attend unto; see Eph_4:11;

and I have multiplied visions: or, "will multiply visions" (c); more than under the former dispensation, as was foretold by Joel, Joe_2:28; see Act_2:16; witness the visions of the Apostles Peter, Paul, John, and others: or this may respect the more clear sight and knowledge of Gospel truths in the times of the Messiah, then under the Mosaic economy; see 2Co_3:13;

and used similitudes by the ministry of the prophets: or, "will use similitudes" (d); for this is to be understood, not of the types and figures used by the Lord under the legal dispensation, to represent spiritual things, as the brasen serpent, passover lamb,

manna, and the sacrifices of the law; nor of the similitudes used by the prophet Hosea, taking a wife and children of whoredoms, to set forth the case and condition of Israel, and of the comparisons he makes of God, to a lion, leopard, bear, &c. or by any other of the former prophets; but of parables and similitudes used in Gospel times; not only such as Christ used himself, who seldom spoke without a parable; see Mat_13:11; but which he used by the ministry of his apostles and prophets, and which are to be met with in their discourses and writings; see 1Co_3:6; and especially such seem to be meant that respect the conversion of the Jews, and the glory of the church in the latter day, Rom_11:16.

JAMISO�, "by ... the prophets— literally, “upon,” that is, My spirit resting onthem. 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.”

CALVI�, "Verse 10The Prophet amplifies the sin of the people in having always obstinately opposed God, so that they were without any pretext of ignorance: for men, we know, evade God’s dreadful judgement as long as they can plead either ignorance or thoughtlessness. The Prophet denies that the people had fallen through want of information, for they had been often, nay, continually warned by the Prophets. It then appears that this people were become, as it were, wilfully rebellious against God; for they had ever despised the Prophets, not once or twice, but when the Lord sent them in succession: I have spoken, he says, upon my prophets, or, by my Prophets; for על, ol, is variously taken: ‘I have spoken upon my Prophets,’ that is, I have deposited with them the doctrine which ought to have restored you to the right way; and not only so, but I have multiplied visions; it has not been in one way that I have tried to gather you, but I have accumulated many visions: and then he says, In the hand of Prophets I have placed similitudes; that is, I have endeavoured in every way possible to restore you to a sound mind; for God speaks after the manner of men. He might indeed, if he chose, effect this by the secret movement of his Spirit; but it is enough to take away every excuse from men to allege the fact, that they obey not the word, and offer not themselves to God as submissive and teachable, when he by his Prophets cohorts them to repentance. It is then an enhancing of sin worthy of being noticed, when God remonstrates, and says, that he had uselessly spent all his efforts to collect the dispersed Israel, though he had constantly employed the labours of his Prophets.

But this reproach may be also applied to us at this day; yea, whatever the Prophet has hitherto said may justly be turned against us. For we see how the world hardens itself against all warnings; and we see also how long the Lord suspends his judgements, and tolerates men who scoff at his forbearance. Then the same

depravity rages now in the world, which the Prophet describes in this place. Besides, God has not only redeemed us from Egypt, but from the lowest hell, and we know that we have been redeemed by Christ for this end, — that we may be wholly devoted to God; for Christ died and rose again for this purpose, — that he might be the Lord of the living and of the dead. But we see how much is the perverseness of men, and how with impunity they grow wanton against God. Who among us remember that they are no longer their own, because they have been purchased by the blood of Christ? Few think of this. And not only this only true and perpetual redemption ought to be kept in mind by us; for the Lord again redeemed us when we were sunk in the gulf of Popery; and daily also does he renew the same kindness towards us; and yet we are so forgetful, that often the grace of God is not remembered by us. We now see how necessary is this doctrine even for our age.

Besides, God, as I have already said, ceases not daily to stimulate and urge us; he multiplies prophecies and similitudes; that is, he in various ways accommodates himself to us; for by similitudes he means all forms of teaching. And doubtless we see that God in a manner transforms himself in his word, for he speaks not according to his own majesty, but as he sees to be suitable to our capacities and weakness; for the Scriptures set before us various representations, which show to us the face of God. Since God then thus accommodates himself to our rudeness, how great is our ingratitude, when no fruit follows? Let us then remember that the Prophet so reproved the men of his age, that he also speaks to us at this day. Let us now proceed

COFFMA�, "Verse 10"I have also spoken unto the prophets, and I have multiplied visions; and by the ministry of the prophets have I used similitudes."

Hailey has a concise paraphrase of this as follows:

"They had no excuse for their ignorance of Jehovah, for he had spoken to them through prophets, through multiplied visions, and by the use of similitudes through which they should have learned."[19]"I have spoken unto the prophets ..." In addition to the great prophet Moses, "That Prophet like unto Christ," Calvin gave the following list of prophets who had preceded Hosea: "Abijah the Shilonite, Shemaiah, Iddo, Azariah, Hanani, Jehu, Elijah, Elisha, Micaiah, Joel, and Amos."[20]

"I have used similitudes ..." There were a number of acted parables of God's Word in the Old Testament, but for sheer dramatic impact, nothing exceeds the example of Hosea himself in his relationship with Gomer, a type of the rejected Israel.

COKE, "Verse 10Hosea 12:10. I have also spoken by the prophets— Here are three species of prophesy distinctly mentioned: first, immediate suggestion or inspiration, when God dictates the very words which the prophet is to deliver. Secondly, vision, or a representation made of external objects to the imagination, in as lively a manner as

if they were conveyed to the senses: and thirdly, parables and apt resemblances. The Lord is here recounting some of the distinguished acts of his sovereign mercy to the Israelites, in order to shew their ingratitude more fully.

TRAPP, "Hosea 12:10 I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets.

Ver. 10. I have also spoken by the prophets] And not suffered you to walk in your own ways, as did all other nations, Acts 14:16. The ministry is a singular mercy, however now vilipended, {critized} Isaiah 30:20.

And I have multiplied visions] Whereby I have discovered thy present sins and imminent dangers, though thou hast said, "They shall find none iniquity in me," &c. The wit of mammonists will better serve them to palliate and plead for their dilectum delictum, their beloved sin, than their pride will suffer them once to confess and forsake it, though never so plainly and plentifully set forth unto them.

And used similitudes by the ministry of the prophets] Heb. by the hand, which is the instrument of instruments ( οργανον οργανων), saith the philosopher; so is the ministry of the word for the good of souls. It is called a hand, because it sets upon men’s souls with the strength of God, and a certain vehemence. "Did not my word lay hold upon your fathers?" Zechariah 1:6. {See Trapp on "Zechariah 1:6"} It is said, Luke 5:17, that as Christ was teaching the power of the Lord was present. "The gospel of Christ is the power of God," Romans 1:16; it is his mighty arm, Isaiah 53:1. �ow it was ordinary with the prophets to use similitudes, as Isaiah 5:2, Ezekiel 16:3, which is an excellent way of preaching and prevailing; as that which doth both notably illustrate the truth, and insinuate into men’s affections. Galeatius Caraeciolus, an Italian Marquis, and nephew to Pope Paul V, was converted by Peter Martyr, reading on 1 Corinthians 1:1-31. and using an apt similitude. Ministers must turn themselves into all forms and shapes, both of spirit and of speech, for the reaching of their hearers’ hearts; they must come unto them in the most wooing, winning, and convincing way that may be. Only in using of similes, they must, 1. Bring them from things known and familiar, things that their hearers are most acquainted with and accustomed to. Thus the prophets draw comparisons from fishes to the Egyptians, vineyards to the Jews, droves of cattle to the Arabians, trade and traffic to the Egyptians. And thus that great apostle, 1 Corinthians 9:24, fetcheth similes from runners and wrestlers, exercises that they were well acquainted with in the Isthmian games, instituded by Theseus, not far from their city. 2. Similes must be very natural, plain, and proper. 3. They must not be too far urged; we must not wit wanton it in using them: and let it be remembered, that though they much illustrate a truth, yet theologia parabolica nihil probat. theologial comparisions prove nothing. There are interpreters of good note that read this whole verse in the future tense and make a continuation of that promise in the verse before. I will speak by the prophets, sc. in the days of the gospel, when "great was

the company of those that published it," Psalms 68:11. I will multiply visions. See this fulfilled Acts 2:17 cf. Joel 2:28. I will use similitudes, teach in parables, and illustrate therewith grave sentences and doctrines, as Christ and his apostles did, and as the best preachers still do, that they may thereby set forth things to the life, and make them as plain as if written with the sunbeams.

PETT, "‘I have also spoken to the prophets, and I have multiplied visions, and by the ministry of the prophets have I used illustrations.’He reminded them also that their situation did not arise out of the fact that He had failed to warn them previously. He had spoken to their prophets, He had multiplied visions to them, and He had spoken in many illustrations and parables. Thus they had no excuse for their failure to listen. They had brought what was coming on themselves. �ote how this is partly His verdict on Hosea 12:8, something which will be exemplified in Hosea 12:11. His implied question was, ‘How could they then possibly have been so blind?

PULPIT, "Hosea 12:10-11

Hosea 12:10 and Hosea 12:11 prove God's continual care for the spiritual welfare and best interests of Israel all along, and, at the same time, the inexcusableness of Israel in forgetting God and in arrogating to themselves the power of controlling their own destinies in the matter of wealth and prosperity; while multiplied prophecies and visions testified to both, viz. to God's care and Israel's recklessness of warnings. Moreover, their persistence in sin prepared them for and precipitated the punishment.

Hosea 12:10

I have also spoken to the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. The vav before the verb in the beginning of the verse is copulative, and the verb is in the preterit as the accent is on the penult; if the vav were conversive of the preterit into the future, the verb would have the accent on the ultimate. The preterit denotes what has been taking place up to the present. על is explained

(a) use similitudes, some supply a verbal noun of corporate sense, דמותות or דמיונים. This, however, is unnecessary, as a verb often includes its cognate noun, of which we have several similar ellipses, e.g. Genesis 6:4, "They bare children [ ילדיםunderstood] to them;" also Jeremiah 1:9, "They shall set themselves in array [ הערכהunderstood] against her." The LXX.

(b) has ὡµοιώθην, "I was represented; "and Jerome renders it assimilatus sum. The three modes of Divine communication here referred to are prediction, vision, and similitude. The word for vision, חזון , is used here as a collective; it differs from the dream in being higher degree of Divine revelation, also the senses of the receiver are awake and active, while in the dream they are inoperative and passive. Of the

similitude, again, we have examples in Isaiah's parable of a vineyard (Isaiah 5:1-30), and in Ezekiel's similitude of a wretched infant, to represent the natural state of Jerusalem. Aben Ezra remarks, I have established emblems and comparisons that ye might understand me;" and Kimchi, "I have given emblems and parables by means of the prophets, as Isaiah says, 'My well-beloved hath a vineyard;' and Ezekiel, 'Thy birth and thy nativity is of the land of Canaan.' And the explanation of ביד is that by their hand he sends them emblems and similitudes as (Le Ezekiel 10:11) 'which the Lord hath spoken unto them by the hand of Moses'" Thus God, as Rosenmüller observes, "left no means of admonishing them untried."

BI, "I have also spoken by the prophets.

The responsibility of having the revealed Word of God

This is a further declaration of God’s goodness to this people, and an upbraiding of them for their wickedness, when they have had so many means.

1. It is God who speaks by the prophets. Though the prophets and the messengers of God are mean, yet so long as they speak to you in His name, the authority of what they say is above any. They may be under their auditors in many ways, but the message they bring is above them; though they are weak, the power of God goes along with what they speak, to make it good. The Word does little good till men come to apprehend this, that it is God who speaks by His messengers.

2. It is a great mercy to a people for God to reveal His mind to them by His prophets. What would all the world be but as a dungeon of darkness, were it not for the prophets and ministers of God?

3. God will take account of what becomes of the word, labour, and pains of His prophets. So He here upbraids Ephraim with them. God will take account of all the spirits that His ministers spend, of every drop of their sweat, and of all their watchings in the night; I sent My prophets, rising early. God will take account of all, and you shall know that there has been a prophet among you; the ministers shall be brought out to say and testify, “Lord, I was in such a place, and I revealed Thy mind thus unto them; they could not but be convinced, and yet still they continued in their wickedness.” (Jeremiah Burroughs.)

And used similitudes.

The figurative and literal in Scripture

There is a strong tendency of the mind to delight in figurative descriptions above literal statements. Unless all the powers of the mind are equally cultivated; unless there is a due balance of the faculties preserved in all mental operations, the imagination will certainly prevail; and there will be felt a reluctance to relinquish the splendid object of contemplation in which the imagination is interested, for what might be called a cold contemplation of truth in its literality. We never rise to the fountain-head of truth till we have seen it literally; till we have stripped it of all figurative dress, till we have seen it in its own soberness and its own simplicity, we have never seen it as it is; and figurative language is employed for the purpose of giving to the mind such an interest in the truth to be understood, as will lead to the literal contemplation of it. Many things operate in

the production of figurative language. Such as the limited vocabulary of uncivilised and early nations. The state of things in Eastern countries, luxurious vegetation, etc. What are we to lay down as the principles on which we are to deal with figurative language? We have to inquire whether the language is employed in reference to a vision, or whether it is the mere result of prophetic inspiration. Figurative language in visions is not to be taken literally. A great number of predictions are delivered in figurative language. By a “similitude” we under stand something resembling what it is desired to describe. Orientals frequently selected things to be the signs of words, instead of words themselves. Parables, though often taken literally, are nothing more than similitudes. Parables are sometimes intended to illustrate simply one idea, and meaning should not be forced into the mere parts of a parable. A safe rule would be, always to take the language of Scripture literally, except when that would involve an absurdity. How often has the cause of God been traduced by its adversaries, how often burlesqued by the infidel, in consequence of the extravagant and figurative interpretations Of its own friends! The figurative interpretation, that is, taking figures for liberalities, began with a pagan school of philosophers, who, when converted, brought their mystical philosophy into their interpretation of Scripture. Unfortunately this method has come to be styled “spiritual” interpretation. Those who offer these interpretations to the people, and often bewilder their minds by them, interpret by no rule, and on no principle: just what they like they deem to be meant; just what they feel to be beautiful is accepted by them; just what they feel to be interesting is declared, to be true. (John Burnet.)

Everybody’s sermon

Among the rest of God s agencies for striking the attention and con science of the people, was the use of similitudes. The prophets were accustomed not only to preach, but to be themselves as signs and wonders to the people. God is every day preaching to us by similitudes. Providence is God’s sermon.

I. Begin with the early morning. This morning you awaked, and put on your garments. By a similitude God reminded you that you needed a garment for your soul. Taking meals. Going to business. Returning home in the evening, all are similitudes.

II. All the year round god doth preach to man by similitudes. Seed-time. Then the time of blade; of ear, of full corn in the ear. The migration of birds. The wind, heat, etc.

III. Every place to which you journey, every animal you see, every spot you visit, has a sermon for you. Journeying, the mountains, the sea, all have their lesson for us.

IV. Every man in his calling has a sermon preached to him. Illustrate from the farmer, the baker, the butcher, the brewer, the salesman, the writer, the doctor, the builder, the jeweller, etc. (C. H. Spurgeon.)

Despising God’s Word

God speaks after the manner of men. It is enough to take away every excuse from men to allege the fact, that they obey not the Word, and offer not themselves to God as submissive and teachable, when He by His prophets exhorts them to repentance. It is an enhancing of sin when God says He has uselessly spent all His efforts to collect the dispersed Israel, through the labours of His prophets. (John Calvin.)

God’s method in teaching the great teachers of the world

God is the great Teacher of mankind. He teaches the best lessons in the best way and for the best purpose. God has always employed prophets in His great school for humanity. The text indicates His method of teaching them.

I. By visions. He gives to these men inner revelations, unfolds to them spiritual realities, opens their spiritual eyes, and bids them look. What wonderful visions Isaiah, Ezekiel, Daniel, Paul, and John had. These visions serve to show three things.

1. The distinguishing glory of the human mind.

2. The accessibility of the human mind to God.

3. The reality of spiritual things.

II. By similitude. He showed them the invisible by the visible, the spiritual by the sensuous. He gave them parables. There are good reasons for this mode of teaching spiritual truth.

1. It makes the spiritual more attractive.

2. It makes the material appear more Divine. (Homilist.)

“Take heed how you hear”

The Lord takes account of the manner of men’s preaching as well as the things they preach. Men may have their sins aggravated, not only for standing out against the Word, but against the Word so and so delivered. The main necessary truths of God are made known to all, but to some they are given in a more sweet and winning way, in a more convincing manner than to others. (Jeremiah Burroughs.)

11 Is Gilead wicked? Its people are worthless!Do they sacrifice bulls in Gilgal? Their altars will be like piles of stones on a plowed field.

BAR�ES, "Is there iniquity in Gilead? - The prophet asks the question, in order to answer it the more peremptorily. He raises the doubt, in order to crush it the more impressively. Is there “iniquity” in “Gilead?” Alas, there was nothing else. “Surely they are vanity,” or, strictly, “they have become merely vanity.” As he said before, “they become abominations like their love.” “For such as men make their idols, or conceive their God to be, such they become themselves. As then he who worships God with a pure heart, is made like unto God, so they who worship stocks and stones, or who make passions and lusts their idols, lose the mind of men and become ‘like the beasts which perish.’” “In Gilgal they have sacrificed oxen. Gilead” represents all the country on its side, the East of Jordan; “Gilgal,” all on its side, the West of Jordan. In both, God had signally shown forth His mercies; in both, they dishonored God, sacrificing to idols, and offering His creatures, as a gift to devils.

Yea, their altars are as heaps in the furrows of the field - Their altars are like the heaps of stones, from which men clear the plowed land, in order to fit it for cultivation, as numerous as profuse, as worthless, as desolate. “Their” altars they were, not God’s. They did, (as sinners do,) in the service of devils, what, had they done it to God, would have been accepted, rewarded, service. Full often they sacrificed oxen; they threw great state into their religion; they omitted nothing which should shed around it an empty show of worship. They multiplied their altars, their sins, their ruins; many altars over against His one altar; : “rude heaps of stones, in His sight; and such they should become, no one stone being left in order upon another.” In contrast with their sins and ingratitude, the prophet exhibits two pictures, the one, of the virtues of the patriarch whose name they bore, from whom was the beginning of their race; the other, of God’s love to them, in that beginning of their national existence, when God brought those who had been a body of slaves in Egypt, to be His own people.

CLARKE, "Iniquity in Gilead - Gilgal and Gilead are equally iniquitous, and equally idolatrous. Gilead, which was beyond Jordan, had already been brought under subjection by Tiglath-Pileser. Gilgal, which was on this side Jordan, shall share the same fate; because it is now as idolatrous as the other.

Their altars are as heaps - They occur everywhere. The whole land is given to idolatry.

GILL, "Is there iniquity in Gilead?.... Idolatry there? strange that there should be, seeing it was a city of the priests; a city of refuge; or there is none there, say the priests, who pretended they did not worship idols, but the true Jehovah in them: or, "is therenot iniquity", or idolatry, "in Gilead" (e)? verily there is, let them pretend to what they will: or, "is there only iniquity in it" (f)? that the men of it should be carried captive, as they were by TiglathPileser, before the rest of the tribes; see 2Ki_15:29; no, there is iniquity and idolatry committed in other places, as well as there, who must expect to share the same fate in time: or, "is Gilead Aven?" (g) that is, Bethaven, the same with Bethel; it is as that, as guilty of idolatry as Bethel, where one of the calves was set up:

surely they are vanity: the inhabitants of Gilead, as well as of Bethel, worshipping idols, which are most vain things, vanity itself, and deceive those that serve them, and

trust in them:

they sacrifice bullocks in Gilgal: to idols, as the Targum adds; and so Jarchi and Kimchi; according to Aben Ezra, they sacrificed them to Baal; this shows that Gilead was not the only place for idolatry, which was on the other side Jordan, but Gilgal, which was on this side Jordan, was also polluted with it. The Vulgate Latin version is,

"in Gilgal they were sacrificing to bullocks;''

to the calves there, the same as were at Dan and Bethel; so, in the Septuagint version of 1Ki_12:29; it was formerly read: and so Cyril (h) quotes it, "he (Jeroboam) set the one (calf) in Gilgal, and the other in Dan"; hence the fable that Epiphanius (i) makes mention of, that, when Elisha was born, the golden ox or heifer at Gilgal bellowed very loudly, and so loud as to be heard at Jerusalem. The Targum makes mention of an idol temple here; and as it was near to Bethel, as appears from 1Sa_10:3; and from Josephus (k); and so Jerom says (l), hard by Bethel; some suspect another Gilgal; hence it might be put for it; however, it was a place of like idolatrous worship; it is mentioned as such along with Bethaven or Bethel, in Hos_4:15; see also Hos_9:15;

yea, their altars are as heaps in, the furrows of the fields; not only in the city of Gilgal, and in the temple there, as the Targum; but even without the city, in the fields they set up altars, which looked like heaps of stones; or they had a multitude of altars that stood as thick as they. So the Targum,

"they have multiplied their altars, like heaps upon the borders of the fields;''

and the Jewish commentators in general understand this as expressive of the number of their altars, and of the increase of idolatrous worship; but some interpret it of the destruction of their altars, which should become heaps of stones and rubbish, like such as are in fields. These words respect Ephraim or the ten tribes, in which these places were, whose idolatry is again taken notice of, after gracious promises were made to Judah. Some begin here a new sermon or discourse delivered to Israel.

JAMISO�, "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.” Pro_13:11 : “Wealth gotten by vanity,” that is, iniquity. Isa_41:29 : “They are all vanity ... images.” “Gilead” refers to Mizpah-gilead, a city representing the region beyond Jordan (Hos_6:8; Jdg_11:29); as “Gilgal,” the region on this side of Jordan (Hos_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 Hos_10:1, Hos_10:4; Hos_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.

CALVI�, "Verse 11

It is an ironical question, when the Prophet says, Is there iniquity in Gilead ? and he laughs to scorn their madness who delighted themselves in vices so gross, when their worship was wholly spurious and degenerated. When they knew that they were perfidious towards God, and followed a worship alienated from his law, they yet were so perverse, that they proudly refused all admonitions. Since then they were blinded in their vices, the Prophet asks them ironically, Is there iniquity in Gilead? They are as yet doubtful, forsooth, whether they are guilty before God, whether they bear any blame. Surely, he says, they are vanity; that is, “How much soever they may seek specious pretences for themselves, and deny that they are conscious of doing wrong, and also introduce many reasons for doubt, that they may not be forced to own their sin, they yet, he says, are guilty of falsehood; all their glosses contain nothing solid, but they are mere disguises, which avail nothing before God.” We now then apprehend the meaning of the Prophet.

But there is no doubt but that he also condemns here their perverted worship, by which the Israelites at the same time thought that they rendered the best service to God. But obedience, we know, is better than all sacrifices. The Prophet then inveighs here against all fictitious modes of worship, devised without God against the authority of God’s law. But at the same time, as we have just hinted, he indirectly exposes their thoughtlessness for imagining themselves excusable, provided they set up their own good intention, as it is commonly done, and say, that they built altars with no other design than to make known everywhere the name of God, to preserve among themselves some tokens of religion. Since, then, they thus raised up a cloud of smoke to cover their impiety, the Prophet says, “They indeed still inquire, as of a doubtful thing, whether there is iniquity in Gilead; let them inquire and dispute; surely,” he says, “they are vain;” literally, surely they have been falsehood: but he means that they foolishly brought forward those frivolous excuses, by which they tried to escape the crime and its punishment. How was it that they were vain? Because God values his own law more than all the glosses of men, and he will have all men to obey, without dispute, his own word: but when they thus licentiously depart from his commandments, it is what he cannot endure. They are then false and deceive themselves, who think that their own inventions are of any value before God. He then lays down their crimes

In Gilgal, he says, have they sacrificed oxen Jerome translates, “They sacrifice to oxen,” and thinks that the Israelites are reprehended here for sacrificing to the calves: but this seems too remote from the words of the Prophet. The Prophet then mentions their sin — that they sacrificed oxen and multiplied altars. And yet it seemed to be a diligence worthy of praise, that they increased many altars, that they worshipped God everywhere, that they spared neither expense nor labour, that they were not content with few sacrifices, but added a great number; — all this seemed to deserve no common praise: but the Lord, as it has been already said, valued not these corrupt practices; for he would have himself to be alone worshipped by his people, and would have their piety to be attested by this single evidence — their obedience to his word. When we then turn aside from God’s word, nay, when we with loose reins abandon ourselves to new inventions, though we may plausibly profess that our object is to worship God, yet all this is a vain and fallacious

pretence, as the Prophet here declares.

Jerome is mistaken in thinking that Gilgal was a town in the tribe of Judah; and the supposition cannot suit this place: for Judah, we know, was then free from those gross pollutions; Judah was not as yet polluted with the defilements which the Prophet here condemns in the kingdom of Israel. It is then certain, that Gilgal was a town of Israel; and we know that a celebrated temple and altar were there: hence he especially points out this place.

But he afterwards adds, Their altars are as heaps on the furrows of the field There was then we know, only one legitimate altar; and God would not have sacrifices offered to him, except in one place. Hence the more active the Israelites were in multiplying altars, the more they provoked the vengeance of God: how much soever it was their purpose to worship God, yet God spurned that foolish affectedness. We then see why the Prophet here compares the altars then erected in the kingdom of Israel to heaps of stones; as though he said “As one gathers stones into a heap, when the land is stony, that he may drive his plough more easily, so every one forms an altar for himself, as though he were raising up a hillock in his own field: thus it comes, that they perversely corrupt the pure and lawful worship which I have appointed.” We now then understand the meaning of the Prophet to be, that superstitious men gain nothing, when they boldly and openly boast that they worship God; for whatever disguise they may invent for themselves and others, the Lord yet abominates every thing that is contrary to his word: and our mode Of worshipping God is alone true and lawful, when we only follow what he prescribes, and allow to ourselves nothing but what is according to his command and appointment. This is the meaning. Let us proceed

COFFMA�, "Verse 11"Is Gilead iniquity? they are altogether false; in Gilgal they sacrifice bullocks; yea, their altars are as heaps in the furrows of the field."

"Gilead ..." is mentioned in Hosea 6:8 and was one of the places in Israel associated with wickedness and false worship. Altars and shrines devoted to the bull-gods had been multiplied there, and this verse pronounces a judgment against them.

"Is Gilead iniquity ...?" This is a sarcastic question designed to say that, "Of course, Gilead IS iniquity!"

"In Gilgal they sacrifice bullocks ..." There was one altar where the Jews were commanded to worship God, but they had perverted that by multiplying and setting up altars all over the nation. Gilgal was especially associated with the worship of the bull-gods; see under Hosea 4:15, above.

"Their altars are as heaps in the furrows of the field ..." This is the judgment, uttered in the prophetic tense. It is already a fact, as much so as if it had already happened. All of those altars upon which Israel had lavished wealth and adoration would finally be nothing more than rubble that a farmer had to plow around when

working his field.

COKE, "Verse 11Hosea 12:11. Is there iniquity, &c.— If there was a vain religion in Gilead, certainly they are vain in Gilgal: They sacrifice bullocks; therefore their altars shall be, &c. Houbigant. The tribes beyond Jordan, in one of which was Gilead, were now subdued by Tiglath-Pileser, when the prophet delivered this. He therefore denounces that such should be the case of Gilgal also, where was the same vain and idolatrous worship, on this side of Jordan.

TRAPP, "Hosea 12:11 [Is there] iniquity [in] Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yea, their altars [are] as heaps in the furrows of the fields.

Ver. 11. Is there iniquity in Gilead] What, in Gilead, a city of priests? [Hosea 6:8] {See Trapp on "Hosea 6:8"} yea, Gilead is a city of those that work iniquity, a very Poneropolis, a place of naughty packs, Hosea 4:15. �ow there is not a worse creature on earth than a wicked priest, nor a worse place than a wicked Gilead. The Hebrew hath it thus, Is Gilead iniquity? Or as Luther, Drusius, and others, Surely it is so ( אם certe, vere, profecto). Confer Micah 1:5. Gregory �azianzen reports of Athens, that it was the plaguiest place in the world for superstition. Our universities were so in times of Popery, and began to be so again a few years since. Revera Gilead est iniquitas, profecto vanitas sunt, they were grown so incorrigibly flagitious that they seemed to be, as it were, transformed into sin’s image. Some render the text thus: "Is there iniquity in Gilead? Are they only vanity in Gilgal? They sacrificed bullocks," and set this sense upon it. What? think you the men of Gilead, those beyond the river of Jordan, whom Tiglathpileser spoiled and led captives, that they only were guilty of idolatry, and you not, because you remain at home, untouched of the Assyrian? �ay, saith he, the very entrance into the country, Gilgal itself, so aboundeth with idolatry, that it is not to be doubted but in the rest of the parts of the kingdom their altars are as thick as furrows in the field, that is to say, innumerable. Some think this last clause, "their altars are as heaps in the furrows of the field" (or of my fields, whereof I am chief Lord, and wherein he should have served me, and not idols), hath reference to some superstitious way of theirs, of seeking God by erecting altars in the furrows, for the fructifying of their fields: the heathen did so to their Dii Terminales; boundary gods, and the Papists still do so in their solemn processions, erecting crosses and crucifixes in the bounds of their fields, and thereby thinking to get a blessing on their corn and pastures. Tarnovius noteth here, that God in the Old Testament would therefore have but one altar whereon to offer sacrifice, and that to be at Jerusalem only; to teach them that Christ, the anti-type of all their sacrifices, should once be offered up upon the altar of his cross, a propitiation for their sins, Hebrews 9:1-28; Hebrews 10:1-39. This altar he also appointed to be in the temple, that the sacrificers might believe the gracious presence of God with them, and might worship him in spirit and in truth.

BE�SO�, "Hosea 12:11-13. Is there iniquity in Gilead? — Or, Was there idolatry in Gilead? as the word און often signifies. Surely they are vanity, &c., in Gilgal —

The tribes settled about Gilead beyond Jordan, were already captivated by Tiglath-pileser. And God declares here by the prophet, that the idolatry still practised in Gilgal was equally abominable, and would bring down similar judgments upon the remaining tribes on the west of Jordan. Yea, their altars are as heaps —�otwithstanding this judgment of God upon Gilead, they continue to offer sacrifices to their idols in Gilgal; and their altars stand so thick, that they are discernible as stones gathered up, and laid in heaps in the fields. Some understand the sentence as containing a threatening that their altars should be demolished, and become so many ruinous heaps, 2 Kings 19:25. But Jacob fled into the country of Syria, &c. —“So opposite to yours was the conduct of your father Jacob, that he fled into Syria to avoid an alliance with any of the idolatrous families of Canaan; and, in firm reliance on God’s promises, submitted to the greatest hardships.” And therefore by a prophet, &c. — “And, in reward of his faith, God did such great things for his posterity, bringing them out of the land of Egypt, and leading them through the wilderness like sheep by the hand of his servant Moses.” — Horsley.

ELLICOTT, "(11) Translate, If Gilead be worthless, surely they have become nought. In Gilgal they sacrificed bullocks; their altars also are like heaps upon the field’s furrows, referring to a past event, the desolating invasion of Gilead by Tiglath-pileser, in 734 B.C. To this military expedition we have undoubted references in the inscriptions of Tiglath-pileser II. But unfortunately they are in a very mutilated condition. From one passage we learn:—“The city Gil [ead] and [A] bel [Maacha] which is on this side the land Beth Omri (Samaria) the distant . . . I joined in its whole extent to the territory of Assyria.” The biblical passage, 2 Kings 15:29, supplements this account by stating that �apntali and Galilee also fell victims to the victorious arms of the invader. From the verse before us we infer that Gilgal, on the western bank of the Jordan near Jericho (see �ote on 4:15), likewise felt the heavy hand of the conqueror, or perhaps the inhabitants fled in panic and the local shrines became deserted ruins. From this time forth we hear no more of Gilgal as a religious centre. �owack, however, follows Ewald in regarding the passage as prophetic of a coming calamity. (See Introduction.) In the word for “heaps” (gallîm) there is a play on the name Gilgal.

PETT, "‘Is Gilead wicked?They are altogether false.In Gilgal they sacrifice bullocks,Yes, their altars are as heaps in the furrows of the field.’His indictment of Israel continues. Is Gilead (representing the east of Jordan) wicked? The answer is ‘yes, they are altogether false’. In Hosea 6:8 Gilead is seen as tainted with blood. Furthermore in Gilgal (compare Hosea 4:15; Hosea 9:15), representing Israel west of Jordan, they sacrifice bullocks on a multiplicity of altars. Indeed their altars are as numerous as piles of stones in the furrows of the field. Each field would be divided up between owners of various strips, and each owner would pile up loose stones in small piles when clearing his land. Thus a field would be dotted with a multitude of small piles. In the same way Gilgal was dotted with a multitude of altars.

There is a double emphasis on assonance. Gilead and Gilgal, which themselves assonate, both contain consonants also found in galal (heaps). This was probably one reason, along with their association with great evil (Hosea 6:8; Hosea 9:15), why they were selected as representative of rebellious Israel.

PULPIT, "Is there iniquity in Gilead? surely they are vanity. In reference to hypotheticals, Driver remarks, "With an imperfect in protasis. The apodosis may then begin

(a) hath vav con. and the perfect;

(b) with the infinitive (without vav);

(c) with perfect alone (expressing the certainty and suddenness with which the result immediately accomplishes the occurrence of the promise. Hosea 12:12 ( היו in apodesis, 'of the certain future')." The first part of this clause has been variously rendered.

Some take אם

(a) affirmatively, in the sense of certainly, assuredly; others translate it

(b) interrogatively, as in the Authorized Version, though even thus it would be more accurately rendered: Is Gilead iniquity of Pusey, following the common version, explains it as follows: 'The prophet asks the question in order to answer it more peremptorily. He raises the doubt in order to crush it the more impressively.' Is there iniquity in Gilead? 'Alas I there was nothing else. Surely they are vanity; or, strictly, they have become merely vanity." There does not appear, however, sufficient reason for departing from the ordinary meaning of the word,

(c) namely, if thus, If Gilead i, iniquity (worthlessness), surely they have become vanity. The clause thus rendered may denote one of two things—either—

( α) moral worthlessness followed by physical nothingness, that is, moral decay followed by physical—sin succeeded by suffering; or

( β) progress in moral corruption. To the former exposition corresponds the comment of Kimchi, as follows: "'If Gilead began to work vanity (nothingness),' for they began to do wickedness first, and they have been first carried into captivity. א� can connect itself with what precedes, so that its meaning is about Gilead which שhe has mentioned, and the sense would be repeated in different words. Or its sense shall be in connection with Gilgal. And although zakeph is on the word היו, all the accents of the inter. prefers do not follow after the accents of the points." Similarly Rashi: "If disaster and oppression come upon them (the Gileadites) they have caused it to themselves, for certainly they are worthlessness, and sacrifies bullocks to idols in Gilgal. The verb היו is a prophetic perfect implying the certainty of the prediction, as though already an accomplished fact." The exposition of Aben Ezra

favors ( β); thus: "If the Gileadites, before I sent prophets to them, were worthlessness, surely they have become vanity, that is, instead of being morally better, they have become worse." To this exposition we find a parallel in Jeremiah 2:5, "They have walked after vanity, and are become vain." They sacrifice bullocks in Gilgal. שורים for שומרים, like חוחים from חוח. The inhabitanta of Gilgal on the west were no better than the Gileadites on the east of Jordan; the whole kingdom, in fact, was overrun with idolatry. The sin of the people of Gilgal did not consist in the animals offered, but in the unlawfulness of the place of sacrifice. The punishment of both Gilgal and Gilead is denounced in the following part of the verse. Yea, their altars are as heaps in the furrows of the fields. Gilead signified" heap of witnesses," and Gilgal "heaping heap. The latter was mentioned in Hosea 4:15 and Hosea 9:15 as a notable center of idol-worship ("all their wickedness is in Gilgal") and retained, as we learn from the present passage, its notoriety for unlawful sacrifices, sacrifices customarily and continually offered (viz. iterative sense of Piel); the former was signalized in Hosea 6:8 as "a city of them that work iniquity," and "polluted with blood." The altars in both places are to be turned into stone-heaps; this is expressed by a play on words so frequent in Hebrew; at Gilead as well as Gilgal they are to become gallim, or heaps of stones, such as husbandmen gather off ploughed and leave in useless heaps for the greater convenience of removal, חלם (related to toll, a hill, that which is thrown up) is a furrow as formed by casting up or tearing into. The ruinous heaps of the altars implied, not only their destruction, but the desolation of the country. The altars would become dilapidated heaps, and the country depopulated. The Hebrew interpreters, however, connect with the heap-like altars the idea of number and conspicuousness: this they make prominent as indicating the gross idolatry of the people. Thus Rabbi: "Their altars are numerous as heaps in the furrows of the field. תי שי is the furrow of the plougher, called telem;" Aben Ezra: " כני is by way of figure, because they were numerous and conspicuous." Pococke combines with the idea of number that of ruinous heaps—"rude heaps of stones, in his sight; and such they should become, no one stone being left in order upon another." Kimchi's comment on the verse is the following: "The children of Gilgal were neighbors to the land of Gilead, only the Jordan was between them; they learnt also their ways (doings), and began to serve idols like them, and to practice iniquity and vanity, and sacrificed oxen to strange gods in the place where they had raised an altar to Jehovah the blessed, and where they had set up the tabernacle at the first after they had passed over Jordan: there also they sacrificed oxen to their idols. �ot enough that they made an altar in Gilgal to idols, but they also built outside the city altars many and conspicuous, like heaps of stones on the furrows of the field."

12 Jacob fled to the country of Aram[c];

Israel served to get a wife, and to pay for her he tended sheep.

BAR�ES, "And Jacob fled into the country of Syria - Jacob chose poverty and servitude rather than marry an idotatress of Canaan. He knew not from where, except from God’s bounty and providence, he should have “bread to eat, or raiment to put on” Gen_28:20; “with his staff alone he passed over Jordan” Gen_32:10. His voluntary poverty, bearing even unjust losses Gen_31:39, and “repaying the things which he never took,” reproved their dishonest traffic; his trustfulness in God, their mistrust; his devotedness to God, their alienation from Him, and their devotion to idols. And as the conduct was opposite, so was the result. Ill-gotten riches end in poverty; stable wealth is gained, not by the cupidity of man, but by the good pleasure of God. Jacob, having “become two bands,” trusting in God and enriched by God, returned from Syria to the land promised to him by God; Israel, distrusting God and enriching himself, was to return out of the land which the Lord his God had given him, to Assyria, amid the loss of all things.

CLARKE, "Served for a wife - Seven years for Rachel.

For a wife he kept sheep - Seven years for Leah; having been cheated by Laban, who gave him first Leah, instead of Rachel; and afterwards made him serve seven years more before he would confirm his first engagement. Critics complain of want of connection here. Why is this isolated fact predicted? Thus, in a detached sentence, the prophet speaks of the low estate of their ancestors, and how amply the providence of God had preserved and provided for them. This is all the connection the place requires.

GILL, "And Jacob fled into the country of Syria,.... Or, "field of Syria" (m); the same with Padanaram; for "Padan", in the Arabic language, as Bochart has shown, signifies a field; and "Aram" is Syria, and is the word here used. This is to be understood of Jacob's fleeing thither for fear of his brother Esau, the history of which is had in Gen_28:1; though some interpret this of his fleeing from Laban out of the field of Syria into Gilead, Gen_31:21; and so make it to be introduced as an aggravation of the sin of the inhabitants of Gilead, that that place, which had been a refuge and sanctuary to their ancestor in his distress, should be defiled with idolatry; but the words will not bear such a construction, and the following seem to militate against it:

and Israel served for a wife, and for a wife he kept sheep; and so the last clause is supplied by the Targum, Jarchi, and Kimchi: this was after his flight into Syria, and before he fled from Laban, whom he served seven years for Rachel; and then served him by keeping his sheep seven years more for the same: though it may be understood of his two wives, thus; he served seven years for a wife, for Rachel intentionally, but eventually

it was for Leah; and then he kept sheep seven years more for his other wife Rachel; the history of this is in Gen_29:1. This is mentioned to show the meanness of Jacob the ancestor of the Israelites, from whom they had their original and name; he was a fugitive in the land of Syria; there he was a Syrian ready to perish, a very poor man, obliged to serve and keep sheep for a wife, having no dowry to give; and this is observed here to bring, down the pride of Israel, who boasted of their descent, which is weak and foolish for any to do; and to show the goodness of God to Jacob, and to them, in raising him and them from so low an estate and condition to such eminency and greatness as they were; and to upbraid their ingratitude to the God of their fathers, and of their mercies, whom they had revolted from, and turned to idols.

HE�RY, ". Here are memorials of former mercy, which come in to convict them of base ingratitude in revolting from God. Let them blush to remember,

1. That God had raised them from meanness. When Ephraim had become rich, and was proud of that, he forgot that which God (that he might not forget it) obliged them every year to acknowledge (Deu_26:5), A Syrian ready to perish was my father. But God here puts them in mind of it, Hos_12:12. Let them remember, not only the honours of their father Jacob, what a mighty prince he was with God, Hos_12:3 (an honour which they had no share in while they were in rebellion against God), but what a poor servant he was to Laban, which was sufficient to mortify those that were puffed up with the estates they had raised. Jacob fled into Syria from a malicious brother, and there served a covetous uncle for a wife, and for a wife he kept sheep, because he had not estate to endow a wife with. Jacob was poor, and low, and a fugitive; therefore his posterity ought not to be proud. He was a plain man, dwelling in tents, and keeping sheep; therefore balances of deceit ill became them. He served for a wife that was not a Canaanitess, as Esau's wives were; therefore it was a shame for them to degenerate into Canaanites, and mingle with the nations. God wonderfully preserved him in his flight and preserved him in his service, so that he multiplied exceedingly, and from that root in a dry ground sprang an illustrious nation, that bore his name, which magnifies the goodness of God both to him and them and leaves them under the stain of base ingratitude to that God who was their founder and benefactor.

JAMISO�, "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 (Gen_28:5; Gen_29:20, Gen_29:28; Deu_26:5). Ye, though delivered from Egypt (Hos_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 (Gen_48:7).

CALVI�, "Verse 12The Prophet now employs another kind of reproof, — that the Israelites did not consider from what source they had proceeded, and were forgetful of their origin. And the Prophet designedly touches on this point; for we know how boldly and proudly the people boasted of their own eminence. For as a heathen gloried that he was an Athenian, so also the Jews think that all we are brute animals, and imagine

that they have a different origin from the rest of mankind, because they are the posterity of Abraham. Since then they were blinded by such a pride as this God meant to undeceive them, as he does here: “Jacob your father, who was he? What was his condition? What was his nobility? What was his power? What was his dignity and eminence according to the flesh? Yea, truly, he was a fugitive from his own country: had he always lived at home, his father was but a sojourner; but he was constrained to flee into Syria. And how splendidly did he live there? He was indeed with his uncle; but he was treated no better than if he had been some worthless slave: He served for a wife And how did he serve? He was a keeper of sheep. Go then now and boast of your dignity, as if ye were nobler than others, as if your condition were better than that of the common sort of people.” God then brings against them the condition of their father, in whose name they gloried, but who was an abject person and a fugitive, who was like a worthless slave, who was a keeper of sheep; who, in short, had nothing which could be deemed reputable among men.

COFFMA�, "Verse 12"And Jacob fled into the field of Aram, and Israel served for a wife, and for a wife he kept sheep."

This was spoken by way of reminder to Ephraim who now styled himself as a rich man, that he was, in fact, descended from a man who was a servant, not much better off than a slave, in Padan-Aram, where he served his uncle Laban for fourteen years for his wife. With an experience like that in his great ancestor, Ephraim should have been willing to acknowledge the providence of God in his temporary prosperity. "The tending of cattle was one of the hardest and lowest descriptions of servitude."[21]

TRAPP, "Hosea 12:12 And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept [sheep].

Ver. 12. And Jacob fled into the country of Syria] Jacob, in whom ye glory, was a poor forlorn fugitive, glad to run for his life, and to take hard on for his livelihood, Genesis 28:1-22; Genesis 29:1-35. This they were bound by the law to make confession of ever when they offered their basket of firstfruits, and to say, "A Syrian ready to perish was my father," &c., Deuteronomy 26:5; that, considering the meanness of their origin, they might not boast of their ancestry, but magnify God’s free grace in their present enjoyments; and say, as that noble Athenian general, Iphicrates, did, in the midst of all his triumphs, εξ οιων εις οια, from how great baseness and misery to what great blessedness and glory are we exalted! King Agathocles would be served in earthen vessels, to remind him of his father, who was a poor potter. Willigis, Archbishop of Mentz, A.D. 1011, being a wheelwright’s son, hanged wheels and wheel wrights’ tools round about his bedchamber, and underwrote in capital letters, Willigis,!! Willigis,!! recole unde veneris, Remember thine origins (Bucholcer). How low and mean were we of this nation at first! Brith signifieth blue-coloured, sc. with woad; hence our name Britains. This was their fine clothing; their food was bark of trees and roots. Holinshed saith, that some old men

he knew, who told of times in England, that if the good man of the house had a mattress, or a flock bed, and a sack of chaff to rest his head on, he thought himself as well lodged as the lord of the town; for ordinarily, they lay upon straw pallets covered with canvas, and a round log under their heads instead of a bolster; they said pillows were fit only for women in childbed; and in a good farmer’s house it was rare to find four pieces of pewter; and it was accounted a great matter that a farmer should show five shillings, or a noble, together in silver. There are those who render the text thus: Thither fled Jacob out of the country of Syria, after Israel had served for a wife, and for a wife had kept sheep.

And Israel served for a wife] He had nothing to endow her with, he would therefore earn her with his hard labour; wherein he showed singular humility, patience, meekness, waiting upon God’s providence; none of all which graces were found in his degenerate posterity, who yet prided themselves in their father Jacob.

And for a wife he kept sheep] q.d. Jacob, that he might obey his father, was content to serve his uncle, and to suffer a great deal of wrong from him; but ye refuse to serve me though a liberal lord, a bountiful benefactor, He held close to me in that hard service; but you, abusing your liberty, enslave yourselves to false gods. He in his misery kept his confidence of the blessing; but you in your prosperity cast it clean away, &c. Luther upon this text speaketh much about the blessing of a good wife (a commodity that cannot be too dearly bought), and the plague of a scold that is always railing and wrangling, Cum qua perpetuo rixandum. The heathen well saith, that every man when he marrieth bringeth either a good or an evil spirit into his house; and so maketh it either a heaven or a hell. Pareus well observeth here, the great use of histories and holy examples, according to Romans 15:4. Plato (in Cratylo) thinks that historia comes παρα το ισταναι τον ρουν, of stopping the flux of errors and enormities.

PETT, "‘And Jacob fled into the field of Aram, and Israel served for a wife, and for a wife he kept sheep.’He reminds them that just as Israel had gone into Egypt, and had been delivered by redemption so as to be YHWH’s wife, so had Jacob fled to the countryside of Aram and had made a marriage payment for his wife. There, outside the promised land, he had had to work as a servant tending sheep in order to make this marriage payment for his wife, whom of course he would bring back with him to the promised land. Thus he was typical of the fact that Israel would now flee from the land (either to Egypt for refuge, or to Assyria in exile) where they would be subjected to hard living until YHWH again redeemed them to be His wife (Hosea 3:1-5) and brought them back to the land. The idea of ‘shepherding’ is then paralleled in the next verse.

K&D 12-14, "This punishment Israel well deserved. Hos_12:12. “And Jacob fled to the fields of Aram; and Israel served for a wife, and for a wife did he keep guard.Hos_12:13. And through a prophet Jehovah brought Israel out of Egypt, and through a prophet was he guarded.Hos_12:14. Ephraim has stirred up bitter wrath; and his

Lord will leave his blood upon him, and turn back his shame upon him.” In order to show the people still more impressively what great things the Lord had done for them, the prophet recals the flight of Jacob, the tribe-father, to Mesopotamia, and how he was obliged to serve many years there for a wife, and to guard cattle; whereas God had redeemed Israel out of the Egyptian bondage, and had faithfully guarded it through a prophet. The flight of Jacob to Aramaea, and his servitude there, are mentioned not “to give prominence to his zeal for the blessing of the birthright, and his obedience to the commandment of God and his parents” (Cyr., Theod., Th. v. Mops.); nor “to bring out the double servitude of Israel - the first the one which the people had to endure in their forefather, the second the one which they had to endure themselves in Egypt” (Umbreit); nor “to lay stress upon the manifestation of the divine care towards Jacob as well as towards the people of Israel” (Ewald); for there is nothing at all about this in Hos_12:12. The words point simply to the distress and affliction which Jacob had to endure, according to Genesis 29-31, as Calvin has correctly interpreted them. “Their father Jacob,” he says, “who was he? what was his condition?... He was a fugitive from his country. Even if he had always lived at home, his father was only a stranger in the land. But he was compelled to flee into Syria. And how splendidly did he live there? He was with his uncle, no doubt, but he was treated quite as meanly as any common slave: he served for a wife. And how did he serve? He was the man who tended the cattle.”

Shâmar, the tending of cattle, was one of the hardest and lowest descriptions of servitude

(cf. Gen_30:31; Gen_31:40; 1Sa_17:20). Sedēh�'ărâm (the field of Aram) is no doubt

simply the Hebrew rendering of the Aramaean Paddan-'ărâm (Gen_28:2; Gen_31:18 : see

at Gen_25:20). Jacob's flight to Aramaea, where he had to serve, is contrasted in sv. 10 with the leading of Israel, the people sprung from Jacob, out of Egypt by a prophet, i.e., by Moses (cf. Deu_18:18); and the guarding of cattle by Jacob is placed in contrast with the guarding of Israel on the part of God through the prophet Moses, when he led them through the wilderness to Canaan. The object of this is to call to the nation's remembrance that elevation from the lowest condition, which they were to acknowledge with humility every year, according to Deu_26:5., when the first-fruits were presented before the Lord. For Ephraim had quite forgotten this. Instead of thanking the Lord for it by love and faithful devotedness to Him, it had provoked Him in the bitterest manner

by its sins (הכעיס, to excite wrath, to provoke to anger: tamrūrı7m, an adverbial accusative

= bitterly). For this should its blood-guiltiness remain upon it. According to Lev_20:9.,

dâmı7m denotes grave crimes that are punishable by death. Nâtash, to let a thing alone, as in Exo_23:11; or to leave behind, as in 1Sa_17:20, 1Sa_17:28. Leaving blood-guiltiness

upon a person, is the opposite of taking away (נשא) or forgiving the sin, and therefore

inevitably brings the punishment after it. Cherpâthō (its reproach or dishonour) is the dishonour which Ephraim had done to the Lord by sin and idolatry (cf. Isa_65:7). And this would be repaid to it by its Lord, i.e., by Jehovah.

13 The Lord used a prophet to bring Israel up from Egypt, by a prophet he cared for him.

BAR�ES, "By a prophet was he preserved - Or “kept.” Jacob “kept sheep” out of love of God, sooner than unite himself with one, alien from God; his posterity “was kept” like a sheep by God, as the Psalmist said, “He led His people like sheep by the hand of Moses and Aaron” Psa_77:20. They were “kept” from all evil and want and danger, by the direct power of God; “kept” from all the might of Pharaoh in Egypt and the Red Sea , “not through any power of their own, but by the ministry of a single prophet; “kept, in that great and terrible wilderness” Deu_8:15, wherein were “fiery serpents and scorpions and drought, where” was “no water,” but what God brought out of the rock of flint; no bread, but what he sent them from heaven.” All this, God did for them “by “a single “prophet; they” had many prophets, early and late, calling upon them in the name of God, but they would not hearken unto them.”

CLARKE, "By a prophet (Moses) the Lord brought Israel out of Egypt, and by a prophet (Joshua) was he preserved - Joshua succeeded Moses, and brought the Israelites into the promised land; and when they passed the Jordan at Gilgal, he received the covenant of circumcision; and yet this same place was now made by them the seat of idolatry! How blind and how ungrateful!

GILL, "And by a prophet the Lord brought Israel out of Egypt,.... Or, "by the prophet"; the famous and most excellent prophet Moses, who, by way of eminency, is so called; him the Lord sent, and employed, and made use of him as an instrument to bring his people out of their bondage in Egypt; in which he was a type of Christ the great Prophet of the church, raised up like unto him, and the Redeemer of his people from sin, Satan, and the world, law, hell, and death, and all enemies:

and by a prophet he was preserved; by the same prophet Moses was Israel preserved at the Red sea, and in the wilderness; where they were kept as a flock of sheep from their powerful enemies, and brought to the borders of Canaan's land. Some understand this last clause of Joshua, by whom the Israelites were safely conducted through Jordan into the land of Canaan, and settled there; and particularly were brought by him to Gilgal, where the covenant of circumcision was renewed, and the first passover in the land kept, but now a place of idolatry, as before mentioned; and which sin was aggravated by this circumstance: but the design of this observation seems to be to put the Israelites in remembrance of their low estate in Egypt, and of the goodness of God to them in delivering them from thence, which they had sadly requited by their degeneracy

and apostasy from him; and to him unto them how much they ought to have valued the prophets of the Lord, though they had despised them, since they had received such benefits and blessings by the means of a prophet.

HE�RY, " That God had rescued them from misery, had raised them to what they were, not only out of poverty, but out of slavery (Hos_12:13), which laid them under much stronger obligations to serve him and under a yet deeper guilt in serving other gods. (1.) God brought Israel out of Egypt on purpose that they might serve him, and by redeeming them out of bondage acquired a special title to them and to their service. (2.) He preserved them, as sheep are kept by the shepherd's care. He preserved them from Pharaoh's rage at the sea, even at the Red Sea, protected them from all the perils of the wilderness, and provided for them. (3.) He did this by a prophet, Moses, who, though he is called king in Jeshurun (Deu_33:5), yet did what he did for Israel as a prophet, by direction from God and by the power of his word. The ensign of his authority was not a royal sceptre, but the rod of God; with that he summoned both Egypt's plagues and Israel's blessings. Moses, as a prophet, was a type of Christ (Act_3:22), and it is by Christ as a prophet that we are brought out of the Egypt of sin and Satan by the power of his truth. Now this shows how very unworthy and ungrateful this people were, [1.] In rejecting their God, who had brought them out of Egypt, which, in the preface to the commandments, is particularly mentioned as a reason for the first, why they should have no other gods before him. [2.] In despising and persecuting his prophets, whom they should have loved and valued, and have studied to answer God's end in sending them, for the sake of that prophet by whom God had brought them out of Egypt and preserved them in the wilderness. Note, The benefit we have had by the word of God greatly aggravates our sin and folly if we put any slight upon the word of God.

JAMISO�, "by a prophet— Moses (Num_12:6-8; Deu_18:15, Deu_18:18).

preserved— Translate, “kept”; there is an allusion to the same Hebrew word in Hos_12:12, “kept sheep”; Israel was kept by God as His flock, even as Jacob kept sheep(Psa_80:1; Isa_63:11).

CALVI�, "Verse 13And God, he says, brought you up by a Prophet from Egypt, and by a Prophet you have been preserved This was, as it were, their second nativity. Some think that the comparison is between their first origin and their deliverance; as though Hosea had said, “Though you were born of a very poor and ignoble man, yet God has favoured you with singular privilege; for he gave Moses to be the minister of your liberation.” But in my judgement the Prophet speaks in a more simple way; for, first, he shows what was the first origin of the people, that they were from Jacob; and then he shows what was their second origin; for God had again begotten them when he brought them out of Egypt. And they were there, as it is well known, very miserable, and they did not come out by their own valour, they did not attain for themselves their liberty; but Moses alone extended his hand to them, having been sent for this end by God. Since the case was so, it was strange that they now provoked God, as he says in the last verse, by their altars.

And it very frequently occurs in the Prophets, that God reminds the Israelites

whence or from what source they had arisen, “Look to your origin, to the stone from which ye were cut off; for Abraham was alone and childless, and his wife also was barren;” and yet God multiplied their race, (Isaiah 51:2.) This was said, because the Israelites did not look to God, but in their adversity despaired, when no way appeared by which they could be restored; but in their prosperity they became proud, and regarded as nothing the favour of God. We then see what the Prophet had in view. The Lord says, “Acknowledge what you owe to me; for I have chosen Jacob your father, and have not chosen him because he was eminent for his great dignity in the world; for he was a fugitive and a keeper of sheep, and served for his wife. I afterwards redeemed you from the land of Egypt; and in that coming forth there was nothing that you did; there is no reason why you should boast that liberation was obtained by your velour; for Moses alone was my servant in that deliverance. I did then beget you the second time, when I redeemed you. How great is your ingratitude, when you do not own and worship me as your Redeemer?” We now then see that the Prophet thus treated the people of Israel, that it might in every way appear that they were unworthy of so many and so great benefits bestowed on them by God; for they had perverted all the works of God, and so perverted them, that they did not think that any thing, belonged to him, and they returned no thanks to God; nay, they extolled themselves, as if God had never conferred on them any kindness.

But I will not dwell on the history of Jacob, for it is not necessary for elucidating the meaning of the Prophet, and it is well known: it is enough to refer only to what is suitable to this place. Jacob then fled into the country of Syria; and then he says, Israel served for a wife He mentions the name, Israel, after Jacob. The name, Israel, was noble and memorable; yea, it was given by God to the holy patriarch: but at the same time Jacob did not in himself or in his own person excel; he nevertheless served, and was in a most humble condition, and he served for a wife; that is, that he might have a wife; for we know how he made an agreement with his uncle Laban.

Further, By a Prophet he brought them out of Egypt This was their second nativity: and by a Prophet Israel was preserved There is an allusion here to the word שמר, shimer; for I take the word נשמר, nushimer, passively. He had said before that Jacob kept sheep; and he says now, נשמר, nushimer, kept was Israel by a Prophet; as though he said, “Ye now see that God has given you a reason for humility in your father, since he was suffered to be so miserably distressed; and shen he preserved you beyond the hope of men, and by no human means except by Moses, who was also a fugitives and who came forth as from a cave, for he was also a keeper of sheep. Since, then, ye have been thus kept by the favour of God, how comes it that your present condition fascinates you, and that ye consider not that you were once redeemed by the Lord for this end, that ye might be wholly devoted to him forever?” �ow he adds — (I will also run over this verse, for there will be no lecture to-morrow, nor the day after)

COFFMA�, "Verse 13"And by a prophet Jehovah brought Israel up out of Egypt, and by a prophet was he preserved."

The intervention of God had made all the difference in the history of Jacob's posterity. Their whole nation was hopelessly locked in the most galling slavery, but God, through Moses, intervened, visited his wrath upon the Egyptians, smote their nation with and with a high hand led the people out of into liberty and independence.

"And by a prophet was he preserved ..." Furthermore, the prophetic arm had guided and protected Israel throughout the period of their wilderness wanderings, providentially aided them in driving out the Canaanites, defended them against their enemies, preserved and watched over them continually, all of this contrasting with the state of slavery in which both Jacob and the entire nation had once been submerged. As a result of all that providential interference upon his behalf, Ephraim was lifted up with pride against his God, glorifying himself, boasting of his riches, forgetting God altogether, and lavishing his favors upon his false gods and even upon his enemies! The blow of eternal justice was poised to fall, and fall it did! "Ephraim had rejected the hand that led him and fed him; it was the sheep deserting the shepherd, the wife the husband, the child the father, and such opposition could not go unpunished."[22]

TRAPP, "Hosea 12:13 And by a prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved.

Ver. 13. And by a prophet the Lord brought Israel out of Egypt] That is, Gilead served as a sanctuary unto Jacob, when he fled from Laban. In Gilgal also God by Joshua renewed his covenant with your fathers, after he had brought them out of Egypt, by the hand of Moses and Aaron. A horrible thing therefore it is, if well considered, that these two places should now be so impured with idolatry, and become the nurseries of evil, which heretofore were the means of so great comfort to God’s people. Thus Junius, Polanus, and others. A witty interpretation, but somewhat forced. By Moses, that prophet, by an excellency; as Aristotle is called the philosopher, Cicero the orator, Paul the apostle, Calvin the most learned interpreter, &c. Moses was a famous prophet indeed, and a type of Christ. Confer Deuteronomy 18:15; Deuteronomy 18:18; Deuteronomy 34:10-12, Acts 3:22; Acts 7:35-38. Theodoret calleth him the great ocean of divinity, τον της θεολογαις Wκεανον. Bellarmine, God’s special favourite, than whom antiquity had nihil sapientius, sanctius, mitius, none more wise, meek, and holy; indeed, titles of honour are not worthy of him. Howbeit he was but a mean man at first; Exodus 4:20, "He took his wife and his son and set them upon an ass"; that was the best and the only beast that he had, for aught we read. It was not very likely that so poor a prophet should do so great a deed. But God loves to help his people with a little help, Daniel 11:34, that through weaker means his greater strength may appear. His end here may seem to be the same as before, in setting forth Jacob’s meanness, to take down the haughtiness of the people, proud of their founders and forefathers. A prophet he is purposely called, and his name concealed: 1. To show that the work was done not by might nor by power, but by God’s Spirit, Zechariah 4:6 2. To show what God

will do for his people by the prayers and for the sake of his prophets, when they are most shiftless and hopeless; 3. To let this unworthy people see how much God had done for them once by a prophet, how little soever now they set by such. This is Cyrus’ observation.

PETT, "‘And by a prophet YHWH brought Israel up out of Egypt, and by a prophet was he shepherded.’The close connection of this verse with Hosea 12:12 demonstrates that Hosea intended the two descriptions to be seen as connected in their significance, confirming what we have said in Hosea 12:11. But as Jacob was not brought back to the land ‘by a prophet’ the illustration had to be altered so that another shepherd, a prophet, could be introduced, in order to bring out the fact that Israel’s movements were now to be ‘determined’ by prophets. Thus Israel’s deliverance from Egypt and preservation until they reached the land (from which Jacob had fled) was described as brought about by YHWH through a shepherd and prophet, an indication that that was also the way in which Israel’s present and future situations would similarly be affected.

As observed a main connection between the two verses is that just as Jacob was a shepherd (shamar), so would Moses shepherd (shamar) God’s sheep as he had shepherded sheep in Midian.

PULPIT, "Hosea 12:12, Hosea 12:13

And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept sheep. And by a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved. The connection of this verse with what precedes has been variously explained. The flight of Israel and his servitude are intended, according to Umbreit, "to bring out the double servitude of Israel—the first, the one which the people had to endure in their forefather; the second, the one which they had to endure themselves in Egypt." Cyril and Theodoret understand them to give prominence to Jacob's zeal for the blessing of the birthright, and his obedience to the command of God and his parents. Pusey says, "Jacob chose poverty and servitude rather than marry an idolatress of Canaan. He knew not whence, except from God's bounty and providence, he should have bread to eat or raiment to put on; with his staff alone he passed over Jordan. His voluntary poverty, bearing even unjust losses, and repaying the things which he never took, reproved their dishonest traffic; his trustfulness in God, their mistrust; his devotedness to God, their alienation from him and their devotion to idols." There may be an element of truth in each of these explanations, and an approximation to the true sense; but none of them tallies exactly with the context. There is a contrast between the flight of the lonely tribe-father across the Syrian desert, and the guidance of his posterity by a prophet of the Lord through the wilderness; Jacob's servitude in Padan-aram with Israel's redemption from the bondage of Egypt; the guarding of sheep by the patriarch with the Shepherd of Israel's guardian-care of them by his prophet when he led them to Canaan. Thus the distress and affliction of Jacob are contrasted with the exaltation of his posterity. The great object of this contrast is to impress the

people with the goodness of God to them in lifting them up out of the lowest condition, and to inspire them with gratitude to God for such unmerited elevation and with thankful yet humble acknowledgment of his mercy. Calvin's explanation is at once correct and clear; it is the following: "Their father Jacob, who was he? what was his condition? He was a fugitive from his country. Even if he had always lived at home, his father was only a stranger in the land. But he was compelled to fit into Syria. And how splendidly did he live there? He was with his uncle, no doubt, but he was treated quite as meanly as any common slave: he served for a wife. And how did he serve? He was the man that tended the cattle." This, it may be observed, was the lowest and the meanest, the hardest and worst kind of servitude. In like manner Ewald directs attention to the wonderful care of Divine providence manifested to Jacob in his straits, in his flight to Syria, in his sojourn there as a shepherd, and also to Israel his posterity delivered out of Egypt by the hand of Moses an, I sustained in the wilderness so that one scarcely knows what to think of Israel who, without encountering such perils and distresses, and out of sheer delight in iniquity, so shamefully forsook their benefactor. Such is the substance of Ewald's view, which presents one aspect of the ease, though he does not bring out so fully the fact of Israel's elevation and the humble thankfulness that should be exhibited therefore. The exposition of the Hebrew commentators agrees in the main with what we have given. Rashi says, "Jacob fled to the field of Aram, etc; as a man who says, 'Let us return to the former narrative which we spoke of above;' and he wrestles with the angel; and this further have I done unto him; as he was obliged to fly to the field of Aram ye know how I guarded him, and for a wife he kept sheep." "Ye ought to consider," says Aben Ezra, "that your father when he fled to Syria was poor, and so he says, 'And he will give me bread to eat' (Genesis 28:20). And he served for a wife,' and this is, 'Have I not served thee for Rachel?' 'And for a wife he kept sheep ;' and ' f made him rich.'" The exposition of Kimchi is much fuller, and is as follows: "And they do not remember the goodness which I exercised with their father, when he fled from his brother Esau. Yea, when he was there it was necessary for him to serve Laban for a wife, that he should give him his daughter, and the service consisted in keeping his sheep, and so for the other daughter which he gave him he kept his sheep in like manner. And I am he that was with him and blessed him, so that he returned thence with fiches and substance. And further, I showed favor to his sons who descended into Egypt and were in bondage there; and I sent to them a prophet who brought them up out of Egypt with much substance, and he was Moses. The forty years they were in the wilderness they were guarded by means of a prophet whom I gave them, and they wanted nothing. But all these benefits they forget, and provoke me to anger by abominations and no-gods."

K&D 12-14, "This punishment Israel well deserved. Hos_12:12. “And Jacob fled to the fields of Aram; and Israel served for a wife, and for a wife did he keep guard.Hos_12:13. And through a prophet Jehovah brought Israel out of Egypt, and through a prophet was he guarded.Hos_12:14. Ephraim has stirred up bitter wrath; and his Lord will leave his blood upon him, and turn back his shame upon him.” In order to show the people still more impressively what great things the Lord had done for them, the prophet recals the flight of Jacob, the tribe-father, to Mesopotamia, and how he was obliged to serve many years there for a wife, and to guard cattle; whereas God had redeemed Israel out of the Egyptian bondage, and had faithfully guarded it through a

prophet. The flight of Jacob to Aramaea, and his servitude there, are mentioned not “to give prominence to his zeal for the blessing of the birthright, and his obedience to the commandment of God and his parents” (Cyr., Theod., Th. v. Mops.); nor “to bring out the double servitude of Israel - the first the one which the people had to endure in their forefather, the second the one which they had to endure themselves in Egypt” (Umbreit); nor “to lay stress upon the manifestation of the divine care towards Jacob as well as towards the people of Israel” (Ewald); for there is nothing at all about this in Hos_12:12. The words point simply to the distress and affliction which Jacob had to endure, according to Genesis 29-31, as Calvin has correctly interpreted them. “Their father Jacob,” he says, “who was he? what was his condition?... He was a fugitive from his country. Even if he had always lived at home, his father was only a stranger in the land. But he was compelled to flee into Syria. And how splendidly did he live there? He was with his uncle, no doubt, but he was treated quite as meanly as any common slave: he served for a wife. And how did he serve? He was the man who tended the cattle.”

Shâmar, the tending of cattle, was one of the hardest and lowest descriptions of servitude

(cf. Gen_30:31; Gen_31:40; 1Sa_17:20). Sedēh�'ărâm (the field of Aram) is no doubt

simply the Hebrew rendering of the Aramaean Paddan-'ărâm (Gen_28:2; Gen_31:18 : see

at Gen_25:20). Jacob's flight to Aramaea, where he had to serve, is contrasted in sv. 10 with the leading of Israel, the people sprung from Jacob, out of Egypt by a prophet, i.e., by Moses (cf. Deu_18:18); and the guarding of cattle by Jacob is placed in contrast with the guarding of Israel on the part of God through the prophet Moses, when he led them through the wilderness to Canaan. The object of this is to call to the nation's remembrance that elevation from the lowest condition, which they were to acknowledge with humility every year, according to Deu_26:5., when the first-fruits were presented before the Lord. For Ephraim had quite forgotten this. Instead of thanking the Lord for it by love and faithful devotedness to Him, it had provoked Him in the bitterest manner

by its sins (הכעיס, to excite wrath, to provoke to anger: tamrūrı7m, an adverbial accusative

= bitterly). For this should its blood-guiltiness remain upon it. According to Lev_20:9.,

dâmı7m denotes grave crimes that are punishable by death. Nâtash, to let a thing alone, as in Exo_23:11; or to leave behind, as in 1Sa_17:20, 1Sa_17:28. Leaving blood-guiltiness

upon a person, is the opposite of taking away (נשא) or forgiving the sin, and therefore

inevitably brings the punishment after it. Cherpâthō (its reproach or dishonour) is the dishonour which Ephraim had done to the Lord by sin and idolatry (cf. Isa_65:7). And this would be repaid to it by its Lord, i.e., by Jehovah.

14 But Ephraim has aroused his bitter anger; his Lord will leave on him the guilt of his bloodshed

and will repay him for his contempt.

BAR�ES, "Ephraim provoked - the Lord most bitterly Literally, “with bitternesses,” i. e., with most heinous sins, such as are most grievously displeasing to God, and were a most bitter requital of all His goodness. “Wherefore He shall leave” (or, “cast”) “his blood” (literally, “bloods”) “upon him.” The plural “bloods” expresses the manifoldness of the bloodshed . It is not used in Holy Scripture of mere guilt. Ephraim had shed blood profusely, so that it ran like water in the land (see the notes above at Hos_4:2; Hos_5:2). He had sinned with a high hand against God, in destroying man made in the image of God. Amid that bloodshed, had been the blood not of the innocent only, but of those whom God sent to rebuke them for their idolatry, their rapine, their bloodshed. “Jezebel cut off the prophets of the Lord” 1Ki_18:4, as far as in her lay, with a complete excision. Ephraim thought his sins past; they were out of his sight; he thought that they were out of God’s also; but they were laid up with God; and God, the prophet says, would cast them down upon him, so that they would crush him.

And his reproach shall his Lord return unto him - For the blood which he had shed, should his own blood be shed, for the reproaches which he had in divers ways cast against God or brought upon Him, he should inherit reproach. Those who rebel against God, bring reproach on Him by their sins, reproach Him by their excuses for their sins reproach Him in those whom He sends to recall them from their sins, reproach Him for chastening them for their sins. All who sin against the knowledge of God, bring reproach upon Him by acting sinfully against that knowledge. So Nathan says to David, “Thou hast given much occasion to the enemies of God to blaspheme” 2Sa_12:14. The reproachful words of the enemies of God are but the echo of the opprobrious deeds of His unfaithful servants. The reproach is therefore, in an special manner, “their reproach” who caused it. All Israel’s idolatries had this aggravation.

Their worship of the calves or of Baal or of any other gods of the nations, was a triumph of the false gods over God. Then, all sin must find some plea for itself, by impugning the wisdom or goodness of God who forbad it. Jeroboam, and Ephraim by adhering to Jeroboam’s sin reproached God, as though the going up to Jerusalem was a hard service. “It is too much for you to go up to Jerusalem; Behold thy gods, O Israel, which brought thee up out of the land of Egypt.” : “It was an open injury and reproach to God, to attribute to dead lifeless things those great and wonderful things done by Him for them.” All the reproach, which they, in these ways, brought, or cast upon God, he says, “his Lord shall return” or “restore” to them. Their’s it was; He would give it back to them, as He says, “Them that honor Me, I will honor; and they that despise Me, shall be lightly esteemed” 1Sa_2:30.

Truly shame and reproach have been for centuries the portion of God’s unfaithful people. To those who are lost, He gives back their reproach, in that they “rise to reproaches Dan_12:2 and everlasting abhorrence . It is an aggravation of this misery, that He who shall “give back to him” his reproach, had been “his God.” Since “his God”

was against him, who could be for him? “For whither should we go for refuge, save to Him? If we find wrath with Him, with whom should we find ruth?” Ephraim did not, the sinner will not, allow God to be “his God” in worship and service and love: but whether he willed or no, God would remain his Lord. He was, and might still have been their Lord for good; they would not have Him so, and so they should find Him still their Lord, as an Avenger, returning their own evil to them.

CLARKE, "Therefore shall he leave his blood upon him - He will not remove his guilt. These are similar to our Lord’s words, Joh_3:36; Joh_9:41 : “He that believeth not on the Son of God, shall not see life, for the wrath of God Abideth On Him” - shall not be removed by any remission, as he rejects the only way in which he can be saved. Because ye say, We see; therefore, Your Sin Remaineth, i.e., it still stands charged against you. Your miseries and destruction are of your own procuring; your perdition is of yourselves. God is as merciful as he is just.

GILL, "Ephraim provoked him to anger most bitterly,.... The Vulgate Latin version supplies it, me; that is, God, as Kimchi; or his Lord, as it may be supplied from the last clause of the verse; the sense is the same either way: it was God that Ephraim or the ten tribes provoked to stir up his wrath and vengeance against them; notwithstanding all the favours that they and their ancestors had received from him, they provoked him in a most bitter manner, to bitter anger, vehement wrath and fury: or, "with bitternesses" (n); with their sins, which are in their own nature bitter, displeasing to God; and in their effects bring bitterness and death on those that commit them; meaning particularly their idolatry, and all belonging to it; their idols, high places, altars, &c. The word here used is rendered "high heaps" (o), Jer_31:21; and is here by Kimchi interpreted of altars, with which, and their sacrifices on them, they provoked the Lord to anger:

therefore shall he leave his blood upon him; the blood of innocent persons, prophets, and other good men shed by him; the sin of it shall be charged upon him, and he shall bear the punishment of it. So the Targum,

"the fault of innocent blood which he shed shall return upon him:''

or "his own blood shall be poured out upon him" (p); in just retaliation for the blood of others shed by him, and for all the blood sired by him in idolatrous sacrifices, and other bloody sins; or his own blood being shed by the enemy shall remain upon him unrevenged; God will not punish those that shed it:

and his reproach shall his Lord return unto him: that is, as he has reproached the prophets of the Lord for reproving him for his idolatry, and reproached fire Lord himself, by revolting from him, and neglecting his worship, and preferring the worship of idols to him; so, as a just recompence, he shall be delivered up into the hands of the enemy, and become a reproach, a taunt, and a proverb, in all places into which he shall be brought. God is called "his Lord", though he had rebelled against him, and shook off his yoke, and would not obey him; yet, whether he will or not, he is his Lord, and will show himself to be so by his sovereignty and authority over him, and by the judgments

exercised on him. Some understand this of the Assyrian king, become his lord, by taking and carrying him captive, the instrument in God's hand of bringing him to reproach; but the former sense seems best.

HE�RY, " That God had taken care of their education as they grew up. This instance of God's goodness we have, Hos_12:10. As by a prophet he delivered them, so by prophets he still continued to speak to them. Man, who is formed out of the earth, is fed out of the earth; so that nation, that was formed by prophecy, by prophecy was fed and taught; beginning at Moses, and so going on to all the prophets through the several ages of that church, we find that divine revelation was all along their tuition. (1.) They had prophets raised up among themselves (Amo_2:11), a succession of them, were scarcely ever without a Spirit of prophecy among them more or less, from Moses to Malachi. (2.) These prophets were seers; they had visions, and dreams, in which God discovered his mind to them immediately, with a full assurance that it was his mind, Num_12:6. (3.) These visions were multiplied; God spoke not only once, yea, twice, but many a time; if one vision was not regarded, he sent another. The prophets had variety of visions, and frequent repetitions of the same. (4.) God spoke to them by the prophets. What the prophets received from the Lord they plainly and faithfully delivered to them. The people at Mount Sinai begged that God would speak to them by men like themselves, and he did so. (5.) In speaking to them by the prophets he used similitudes, to make the messages he sent by them intelligible, more affecting, and more likely to be remembered. The visions they saw were often similitudes, and their discourses were embellished with very apt comparisons. And, as God by his prophets, so by his Son, he used similitudes,for he opened his mouth in parables. Note, God keeps an account, whether we do or no, of the sermons we hear; and those that have long enjoyed the means of grace in purity, plenty, and power, that have been frequently, faithfully, and familiarly, told the mind of God, will have a great deal to answer for another day if they persist in a course of iniquity.

IV. Here are intimations of further mercy, and this remembered too in the midst of sin and wrath (as some understand Hos_12:9): “I that am the Lord thy God from the land of Egypt, who then and there took thee to be my people, and have approved myself thy God ever since, in a constant series of merciful providences, have yet a kindness for thee, bad as thou art; and I will make thee to dwell in tabernacles, not as in the wilderness, but as in the days of the solemn feast,” the feast of tabernacles, which was celebrated with great joy, Lev_23:40. 1. They shall be made to see, by the grace of God, that though they are rich, and have found out substance, yet they are but in a tabernacle-state, and have in their worldly wealth no continuing city. 2. They shall yet have cause to rejoice in God, and have opportunity to do it in public ordinances. The feast of tabernacles was the first solemn feast the Jews kept after their return out of Babylon, Ezr_3:4. 3. This, as other promises, was to have its full accomplishment in the grace of the gospel, which provides tabernacles for believers in their way to heaven, and furnishes them with matter of joy, holy joy, joy in God, such as was in the feast of tabernacles, Zec_14:18, Zec_14:19.

JAMISO�, "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.

CALVI�, "Verse 14The Prophet says first, that Ephraim had provoked God by his high places Some, however, take the word תמרורים, tamerurim, for bitternesses. Then it is, “Israel or Ephraim have provoked God to bitterness.” But since this word in other places as in the thirty-first of Jeremiah, is taken for high places and as it clearly appears that the Prophet here inveighs avowedly against Israel and their vicious worship, I doubt not but that he points out these high places in which the Israelites appointed their false and impious modes of worship. Ephraim then have provoked him with their high places: (88) Ephraim having in so many ways immersed themselves in their superstitions, provoked God in their high places.

Then his blood shall remain on him. As the word נתש, nuthesh, signifies “to pour out,” and signifies also to “remain,” some render it, “His blood shall remain;” others “Shall be poured upon him.” But this makes but a little difference as to what is meant; for the Prophet intends to show, that Ephraim would have to suffer the punishment of their impiety; as though he said, “They shall not at last escape from the hand of God, they shall receive the wages of their iniquities.”

And his reproach shall his Lord return unto him Here he calls God himself the Lord of Israel, though Israel had shaken off the yoke, and alienated themselves from the service of God. They cannot, he says, escape the authority of God, though they have spurned his law; though they have become wanton in their superstitions, they shall yet know that they remain under the hand and power of God, they shall know that they effect nothing by this their petulance; though they thus wander after their abominations, yet the Lord will not lose his right, which he had obtained for himself by redeeming Israel. Their Lord then shall render to them their own reproach, of which they are worthy.

COFFMA�, "Verse 14"Ephraim hath provoked to anger most bitterly: therefore shall his blood be left upon him, and his reproach shall his Lord return unto him."

If God's people today are to avoid the error of Ephraim, they must have regard, not only to the grace and mercy of the Lord, but also to the fact, "Of God's demands upon the covenant community."[23] �obody ever trusted any more completely in God's promises than did Ephraim; but he made the mistake of supposing that they were unconditional, a mistake exactly like that of people today who fancy that they are "saved by faith alone." Ask Ephraim! God had promised Ephraim that he would give the land of Canaan (Genesis 30:13-15) to them; and Ephraim, like the Pharisees long afterward, concluded that this promise on God's part was theirs, no matter what they did, how they lived, or anything else! He was operating by faith alone, and it did not work. You say, "but that was not real faith!" Of course, it was

not, and neither is it when people presume to be saved without obeying the gospel, without being baptized, without belonging to the church, without taking the Lord's Supper, without anything else, really, just their so-called "faith."

Polkinghorne summarized the terse sentence of judgment pronounced in this verse thus:

Hosea 12:14 gives the final verdict on Israel from the patriarchal period onward. His severe provocation of the Lord necessitates the death penalty, which it is not proposed to waive. Only here does Hosea use the Hebrew word for "Lord," "[~'Adonay]," as distinct from [~YHWH].[24]

TRAPP, "Hosea 12:14 Ephraim provoked [him] to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him.

Ver. 14. Ephraim hath provoked him to anger, most bitterly] Heb. with bitterness, or unto bitter displeasure, or with bitter things, that is, sins that embitter God’s Spirit and put thunderbolts into his hands. Excusserunt ex suavissimo pectore meo suavitatem. As a bee stings not till provoked, so neither doth God punish till there be no remedy, 2 Chronicles 36:16. If Ephraim will provoke him to anger (which he will not dare to do to his landlord), if he will put it to the trial, whether God can be angry, as those did ( εδοκιµασαν), Hebrews 3:9, he shall know the power of his wrath, Psalms 90:11, he shall feel, to his sorrow, that it is an evil thing and bitter, that he hath forsaken the Lord, and that his fear is not in them, Jeremiah 2:19. There will be bitterness in the end. Principium dulce est, sed finis amoris amarus. Amor amaror. Lust is a lie, as Amnon proved. "Her end is bitter as wormwood, though her lips drop as an honeycomb," saith Solomon of sinful pleasure, Proverbs 5:3. It is like Jonathan’s honey, or Esau’s pottage, or Judas’ thirty pence, which he would gladly have been rid of, but could not. Those that provoke God shall one day hear, "Do ye provoke me to anger? Are ye stronger than I?" they shall be taught to meddle with their match, and not to contend with him that is mightier than they, Ecclesiastes 6:10; they shall cry out in the bitterness of their souls, as Lamentations 3:15, "He hath filled me with bitternesses, he hath made me drunk with wormwood." And God shall reply, as Jeremiah 4:18, "Thy way and thy doings have procured these things unto thee; and this is thy wickedness, because it is bitter."

Therefore shall he leave his blood upon him] God shall bring upon him deserved destruction; he shall bring him into the fire, and leave him there, Ezekiel 22:20; the guilt of his sin shall remain upon his soul, and then punishment cannot be far off. See Ezekiel 24:7-8; cf. Ezekiel 18:13, Joshua 2:19. Or, the enemy shall leave him all bloody.

And his reproach shall his Lord return unto him] His Lord, not the Assyrian, as some sense it, but his liege lord (whom he hath reproached, by changing his glory

into the similitude of a calf, and other corruptible things), shall cry quittance with him, as Hosea 12:2, cast utter contempt upon him, according to 1 Samuel 2:30, and make him know that he is his Lord.

BE�SO�, "Hosea 12:14. Ephraim provoked him to anger, &c. — �otwithstanding all God’s favours showed to these people and their ancestors, they provoked him by their idolatries and other sins in a most outrageous manner. The word תמורים, translated, most bitterly, some render, with his bitterness; that is, by his wicked or impious deeds; and Schindler renders it, by his heaps, that is, his altars. Therefore shall he have his blood upon him — The Chaldee paraphrase renders it, His blood shall return upon him. Ephraim’s wickedness, and in particular the innocent blood he has shed, shall bring down punishment or destruction upon him. And his reproach shall his Lord return unto him — The reproach which Ephraim hath cast upon the prophets, upon the worshippers of God, and on God himself, in preferring idols before him, shall God, who is Lord of all, recompense upon him, in making him a reproach and by-word among the heathen. Instead of his Lord, Bp. Horsley reads, his Master, that is, says he, “his conqueror, who shall hold him in servitude, and be the instrument of God’s just vengeance to him.”

ELLICOTT, "(14) But the rift in the clouds closes again, and another severe rebuke follows. “Jacob” and “Israel” give place to the proud tribal name of Ephraim. This portion of the whole house of Israel incurs the charge. Read, Ephraim hath provoked bitter feeling. The bloodguiltinese of Moloch sacrifices and other iniquity God will not remove. (Comp. Genesis 27:43; Genesis 27:28-29, for the foundation of these references.)

PETT, "‘Ephraim has provoked to anger most bitterly, therefore will his blood be left on him, and his reproach will his Lord return to him.’Once again Hosea ends a passage with a judgment on Israel. He had commenced it with a description of Ephraim’s view of themselves (Hosea 12:8), had centred on YHWH’s view of Ephraim (Hosea 12:11), and now he himself presents his own view of them. They have provoked YHWH to anger most bitterly through blood guilt, and it will therefore be left on their shoulders (the singular nouns and pronouns refer to the whole of Ephraim). And in the end their Lord will return it to them, that is, will heap it up on them and will punish them accordingly. �ote the reference to ‘his Lord’. That was a notion that Ephraim had forgotten.

PULPIT, "Ephraim provoked him to auger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him. Instead of humble thankfulness and due devotedness, Ephraim provoked him to anger most bitterly. Therefore his blood-guiltiness and consequent punishment are left upon him; his sin and its consequences are not taken away. The dishonor done to God by Ephraim's idolatry and sins shall bring back a sure recompense and severe retribution.

COKE, "Verse 14Hosea 12:14. Ephraim provoked him, &c.— Ephraim hath provoked the extremest anger. His blood shall be sprinkled upon him; and his reproach, &c. Houbigant.

REFLECTIO�S.—1st, We have here,

1. The folly of Ephraim; he feedeth on wind, and followeth after the east-wind, entertaining fallacious hopes, and courting his idols, or his heathen neighbours, for assistance; a labour as vain as pursuing the wind: he daily increaseth lies and desolation, his strange gods and foreign alliances, which will prove a lie in his right hand, and bring ruin upon him; and they do make a covenant with the Assyrians, 2 Kings 15:19 thinking to secure their safety thereby; and oil is carried into Egypt to purchase their favour and help; but neither shall be of any service to them, but will help to impoverish them, and hasten their destruction. �ote; They who trust on creature-confidences will find them not only deceitful but ruinous.

2. The Lord hath also a controversy with Judah, who now began to degenerate and fall into idolatry, and therefore he will punish Jacob according to his ways; according to his doings will he recompense him, discovering his sins and taking vengeance for them.

3. Their degeneracy from the piety of their forefathers was a great aggravation of their guilt. He, Jacob, took his brother by the heel, so soon did he begin to struggle for the birthright, while they had bowed down their necks to idols, and subjected themselves to the heathen; and by his strength he had power with God, yea, he had power over the angel, and prevailed, when he wrestled with him in the way, Genesis 32:24 the Son of God in human form coming to prove his faith and constancy, and strengthening him for the conflict: he wept and made supplication unto him, and thus prevailed; these being the most potent arms that we can use to obtain every blessing from the Angel of the covenant, whose eternal power and godhead here appear, being the object of the patriarch's adoration and prayers. His faithless seed had given up the struggle, and, having revolted from God's worship, had forfeited all interest in him, and communion with him; as all must do who live a prayerless life. He found him in Beth-el, both before and after this, Genesis 28; Genesis 35 and there renewed the covenant with him, and in him with his posterity, there he spake with us: but they had apostatized, and turned Beth-el, the house of God, into Beth-aven, the house of iniquity; and therefore had justly forfeited the promised mercies. And this person with whom Jacob wrestled, and who spake to him, was the true Jehovah, even the Lord God of hosts; the Lord Jehovah is his memorial, his name, expressive of his self-existence, eternity, and immutability, who should by right be worshipped, adored, and served by all, and by them especially to whom he had appeared so gracious. Their neglect of him, therefore, and disobedience were the more criminal.

4. They are exhorted yet to return to God. Therefore turn thou to thy God, to this

glorious Jehovah, from whom they had so greatly departed; and, whenever they did so, they would prove his covenant mercies still offered to them, and he would own his relation to them as their God. Keep mercy and judgment, the two grand pillars of vital godliness, comprehending every act of kindness to men's bodies and souls, and that integrity and uprightness which in every word and deed should be observed; and wait on thy God continually, in every appointed means of grace, for those supports of his Spirit which alone can enable us for the exercise of charity and justice to men, and that unreserved obedience and resignation which we owe to his blessed Self.

2nd, We have a change of person from Judah to Ephraim,

1. Ephraim is charged with deceit in trade. He is a merchant, or a Canaanite, more like such a one than a descendant from Israel; the balances of deceit are in his hand, imposing by false weights and measures on those with whom he dealt: he loveth to oppress, takes delight in such wickedness, and pleases himself with the thought of his own ingenuity. �ote; Fraudulent tradesmen are the vilest of robbers.

2. Ephraim vindicates himself from the accusation. Yet I am become rich, I have found me out substance; as if his success sanctified the means by which he acquired his riches; and that his prosperity, notwithstanding the warnings of the prophets, secured his impunity. In all my labours they shall find none iniquity in me that were sin, none such as deserved that name, so fair and upright they pretended their dealings had been; and that, if their trade was submitted to the severest scrutiny, it would stand the test; while to their own labour, not God's blessing, they impiously ascribe their gain. �ote; (1.) A carnal heart regards its riches as its most substantial good. (2.) Many pride themselves on their fair character among men, who in the day of God will be found very different from what they appear. (3.) Self-deceivers will not call their iniquity sin: "it is the way of trade; every body does so; one could not live without it:" these are plausible excuses; but God is not mocked; all unrighteousness is sin, and the wages of it death eternal.

3. Idolatry is charged upon them. Is there iniquity in Gilead? in that pleasant land, in a city of priests, a city of refuge too? Surely they are vanity; the inhabitants, like the other Israelites, are devoted to idolatry; they sacrifice bullocks in Gilgal to their idols, yea, their altars are as heaps in the furrows of the fields, so thick they stood; or, as some suppose, so should they be beaten in pieces, and become a heap of rubbish.

4. �otwithstanding these provocations, God gives some intimations of mercy in store for them, if they will return. And I, that am the Lord thy God, still owning in some sense the relation, from the land of Egypt, from that time having taken them nationally for his people, will yet make thee to dwell in tabernacles, as in the days of the solemn feasts; which might refer to their return from Babylon; or rather respects the times of the Gospel, when the converted Jews should rejoice in Christ Jesus, and have a place in his church; and it also looks forward to their expected restoration to their own land. I have also spoken by the prophets in time past, or I

will speak, sending forth pastors and teachers to preach his Gospel; and I have multiplied, or will multiply, visions; I have done so, and will again under the Gospel dispensation; and I have used, or will use, similitudes, as was the case in the Jewish church, where the whole service was figurative, and was especially fulfilled in the parables which Christ so frequently delivered. �ote; The Lord hath used every gracious method to communicate to us the messages of his grace. If, after all, we continue wilfully ignorant, sin lieth at our door.

5. What God had done for their forefathers was a strong proof of his kindness to them, and served to shew their ingratitude. And Jacob fled into the country of Syria, to Laban; and Israel served for a wife seven years; and, being then deceived by Laban, who gave him Leah instead of Rachel, on receiving her also the following week, for a wife he kept sheep seven years more; which is instanced both as a proof of the meanness of their original, for a Syrian ready to perish was their father, and as a mark of God's favour to them, in raising them from so low a beginning to be a mighty nation; and reflected highly on their ingratitude. And by a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved, by Moses, who was the figure of Christ, the great Redeemer and Saviour, the deliverer of his faithful people from the bondage of sin, Satan, death, and hell. �ow God having so wonderfully dealt with them, and saved them from their enemies, they were bound by every tie of love and duty to serve him; but they made the basest returns when they rebelled against him, and rejected his prophets, to one of whom they had such unspeakable obligations. �ote; All God's goodness to the sinner will be remembered at the last, to convince him of his ingratitude, and leave him without excuse.

6. They having made the most base returns to God for his kindness; he is justly provoked to punish them severely. Ephraim provoked him to anger most bitterly by his sins, and especially idolatry: therefore shall he leave his blood upon him; either the innocent blood shed by him shall be required of him, or his own blood shall be poured upon him, shed by the sword of vengeance for all his crying sins; and his reproach shall his Lord return unto him; the reproaches cast upon God by his idolatry, and on the prophets who terrified against it, shall return into his own bosom, when he shall be a poor, wretched, despicable captive in a strange land. �ote; The sinner shall surely bear the shame of his iniquities, either in time covered with penitent confusion, or in eternity with everlasting contempt.

BI, "Therefore shall He leave his blood upon him.

The blood-figure: sin and guilt left upon the sinner

That is, he shall bring his sin upon his own head. Those that be wilful in sin, their blood be upon their own heads that is the meaning. Never stand excusing any more, you have warning enough. If you will go on in your way, the blood be upon your own head, you will undo yourselves, and there is no help. Mark the phrase, “Therefore shall He leave his blood upon him.” When God brings the guilt and punishment of sin on a man’s own head, and there leaves it, that is sad indeed. It is happiness when it may be said of God, He has made the sin and the guilt to pass away from the sinner. But on the other side, when God leaves the sin, with its attendant guilt, upon the sinner, there is woe indeed.

The Lord many times brings His saints unto the fire of afflictions, but He will not leave them there; but when He brings the wicked into the fire, there He leaves them. (Jeremiah Burroughs.).