Hosea · Chapter 12

V. 1. Feedeth on wind-It is a proverbial speech; denoting his supporting himself with hopes, as unfit to sustain him as the wind is to feed us. Increaseth lies-By making new leagues, and fortifying himself with them, against the menaces of God by his prophets. Desolation-Which will only hasten and increase his desolation. Oil-Not common oil for trade, but rich and precious oils, to procure friendship there too.

Verse 1. 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.

Verses 1, 2. 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, hbry, 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, and 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.

1. Feedeth on wind — Israel seeks sustenance where sustenance cannot be found (Hosea 8:7). Followeth after — See comment on “follow on” in 6:3. East wind — The Sirocco; the most destructive wind of Palestine, blowing from the desert, accompanied by clouds of sand, and bringing suffering and anguish, and sometimes even death, to man and beast. The figure adds to the preceding the idea of destructiveness. They run not only after that which is unsubstantial and empty, but even after that which is positively harmful (Hosea 5:13; 8:7). Lies — See on Hosea 11:12. Desolation — The result of the policy of lies. Another possible translation is violence — acts of violence, which would be parallel with lies (compare Hosea 4:2, 3). LXX. seems to have read a different word, though similar in appearance, “falsehood,” rendered in 10:4, “falsely.” “Lies and falsehood” would give good parallelism (11:12). 1a is explained in 1b. The policy of “wind” and “lies” found expression in appeals to Assyria and Egypt (5:13; 7:11, 12). Covenant — See on 10:4. Oil — One of the chief products of Palestine (see on Joel 1:10); it was offered to Egypt as a bribe to secure her favor (Isaiah 57:9; compare 2 Kings 15:19).

V. 2. Jacob-Ephraim and Judah are of Jacob, both have corrupted themselves, and therefore I will proceed against both.

Verse 2. 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.

Verses 1, 2. 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, hbry, 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, and 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.

2. The southern kingdom was equally guilty. Controversy — See on Hosea 4:1. Judah — Some substitute “Israel.” Also, which is in the English translations, is not in the original (see on Hosea 5:5). Jacob — Since the name stands in parallelism with Judah it would seem to be a poetic synonym of the latter. If Israel is substituted in the first clause Jacob may be regarded as a poetic synonym of Israel, used so as to prepare the way for the references to the patriarch Jacob. If Hosea 11:12b, is original still another interpretation is possible: Judah — the southern kingdom; Jacob, which is equivalent to Israel — the northern kingdom: the two together make up the whole nation. The third interpretation is favored by verse 13, which seems to imply that in chapter 12 Hosea compares the whole nation with its ancestor. His ways… doings — The faithless conduct condemned in Hosea 11:12; 12:1 (compare Hosea 4:9; 7:2).

In verses 3-5 (compare verse 13) the prophet introduces abruptly a reference to three incidents in the life of the patriarch Jacob: one connected with his birth (Genesis 25:26), another with his return from Aram (Genesis 32:22ff.), and a third with his journey to or from Aram (Genesis 28:10-22; 35:9-15). The place of these historical references in the argument of Hosea is variously interpreted. Some see in them a commendation of the patriarch, whose acts indicated his anxiety for divine and paternal blessings; this commendation implies a condemnation of his descendants who are spiritually indifferent. Others see in them a condemnation of the patriarch, who even before his birth practiced deceit and who in manhood sought to take advantage of God and man. Small wonder that his descendants are full of lies and falsehoods. Still others see a condemnation of Jacob in the first reference and a commendation in the others. On the whole, the first interpretation is to be preferred. Took his brother by the heel — Though the exact meaning of the verb is uncertain, the thought is that Jacob desired to be born first, so as to enjoy the rights of the firstborn (Genesis 27:36). The prophet does not justify the act. For purposes of illustration it is not necessary to pass judgment on the merits of an act (compare Luke 16:1ff.). In later life the patriarch manifested still greater anxiety for the divine blessing. By his strength — R.V., “in his manhood” (Genesis 49:3). Had power with God — Margin R.V., “strove”; margin A.V., “behaved himself princely.” Again the exact meaning of the verb is uncertain. The reference is to Genesis 32:22ff.

V. 3. He-Jacob. Took his brother-The design of mentioning this is to mind them of that goodness which God shewed them in their father Jacob. His strength-This strength was not of nature, but of grace. Strength received of God was well employed betimes; in it he wrestled for and obtained the blessing.

Verse 3. He took his brother by the heel] See on Genesis 25:26; 32:24, &c.

Verse 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 Nicene Faith.

V. 4. The angel-Called ver. 3, God; and ver. 5, Jehovah, Lord of hosts. He was no created angel, but the Messiah; eternal God by nature and essence, angel by office, and voluntary undertaking. He wept-He prayed with tears from a sense of his own unworthiness, and with earnestness for the mercy he desired. He-God. Him-Jacob full of weariness, fears, and solicitude on his journey to Laban. He-God. With us-Being then in Jacob’s loins.

Verse 4. 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 Genesis 28:13-15.

Verses 4, 5. He had power over the angel — Called God, verse 3, and Jehovah, God of hosts, verse 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. Nevertheless, 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, 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.

Verse 4, 5. He found him in Bethel. Christ, the angel, the mystical angel, or the Angel the Word, as St. Clemens of Alexandria calls him: so indeed do all the orthodox fathers. The church knows of no exception, till the time of Arius. See bishop Bull’s defence of the faith of the Nicene fathers. This work has been reprinted in Holland, and it has the first of claims to the study of all ministers.

There he spake with us, even the Lord God of hosts. The name here designates the Speaker, who gave his covenant to the holy patriarchs, and lived throughout all ages to perform it. See on Exodus 3:6. Deuteronomy 4:6. He, the Eternal Word and Wisdom, was always rejoicing in the habitable parts of his earth. Proverbs 8:22.

Verse 4 describes the conflict in greater detail. The angel — Equivalent to “God” in verse 3 (see on Zechariah 1:11). Prevailed — His persistence was rewarded. Wept — Jacob’s tears were a further evidence of his anxiety. The shedding of tears is not mentioned in Genesis. Made supplication — Compare Genesis 32:26. If only Israel would follow the footsteps of Jacob they too would receive the divine blessing. He — It seems best to carry over the subject from the preceding and make he refer to Jacob. Him — Jehovah. Both the order and the prophet’s purpose, to impress upon the Israelites the truth that the vision at Beth-el was the result of Jacob’s spiritual longings, make it probable that he thought of that vision as having been granted on Jacob’s return from Aram (Genesis 35:9-15). He spake — That is, Jehovah. With us — What Jehovah said to Jacob applied equally to his descendants. The text is greatly improved, however, if we read, with Peshitto and other ancient versions, “with him,” that is, with Jacob. LXX. also seems to have read the pronoun of the third person singular, though in other respects its text of 4b is inferior to the Hebrew.

V. 5. 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 most desirable friend. The Lord-Jehovah, repeated for confirmation. His memorial-By this he will be known.

Verse 5. The Lord is his memorial.] He is the same God as when Jacob so successfully wrestled with him.

Verses 4, 5. He had power over the angel — Called God, verse 3, and Jehovah, God of hosts, verse 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. Nevertheless, 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, 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.

Verse 4, 5. He found him in Bethel. Christ, the angel, the mystical angel, or the Angel the Word, as St. Clemens of Alexandria calls him: so indeed do all the orthodox fathers. The church knows of no exception, till the time of Arius. See bishop Bull’s defence of the faith of the Nicene fathers. This work has been reprinted in Holland, and it has the first of claims to the study of all ministers.

There he spake with us, even the Lord God of hosts. The name here designates the Speaker, who gave his covenant to the holy patriarchs, and lived throughout all ages to perform it. See on Exodus 3:6. Deuteronomy 4:6. He, the Eternal Word and Wisdom, was always rejoicing in the habitable parts of his earth. Proverbs 8:22.

Verse 5 is thought by many to be a later addition, “by some pious reader of a very late date.” The English translators evidently took 5a in apposition to he, the subject of spake (verse 4). By identifying the God who blessed the yearning Jacob with Jehovah, whom, nominally at least, they worshiped as their deliverer and helper, the prophet prepared the way for the exhortation in verse 6. If he rewarded the perseverance of your ancestor he will in the same manner reward you, if you earnestly seek him. The thought remains the same if we regard, as seems more probable, verse 5 in construction independent of the preceding: “And Jehovah is the God of hosts; Jehovah is his memorial name.” Memorial — R.V., “memorial name.” The name by which the God of Israel is to be remembered (Exodus 3:15). Jehovah God of hosts — Identical in meaning with the shorter “Jehovah of hosts.” As used by the prophets, this title designates Jehovah as the Lord of all powers in the world and in nature. There is still a difference of opinion as to the original significance of host. 1. Some think that host referred primarily to the angels. According to Ewald the phrase arose on the occasion of some great victory, when it seemed as if the host of heavenly beings had come down to the relief of the people (compare Psalm 103:21; Nehemiah 9:6). 2. Others think that the hosts were originally the armies of Israel, whose leader Jehovah is represented as being (Exodus 7:4; 12:41, 51). 3. Still others take it to refer primarily to the stars, which are frequently called “the hosts of heaven” (Deuteronomy 4:19; Isaiah 34:4). 4. Sayce connects it with Babylonian mythology. Jehovah, he identifies with Sin, the moon-god. Sin is called “the enchanter of the spirits of the hosts.” This title in its Hebrew form was, he thinks, transferred from Sin to Jehovah. But whatever the primary usage of the title the prophets gave to it a sublimer content.

V. 6. Turn-Repent, leave idols and all sins. He worshipped God alone, do you so; he cast idols out of his family, do you so too; be Jacob’s children herein. Mercy-Shew kindness to all who need it. Judgment-Wrong none; but with justice in dealings, in judicatures; and public offices, render to every one their due. Wait on thy God-In public worship and private duties serve and trust God alone: let not idols have either sacrifice, prayer, praise, or trust from you; and let your hope and worship, be for ever continued.

Verse 6. 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.

Verse 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.

6. Therefore — Because thy God is identical with the God of thy ancestor Jacob, a God whose pleasure it is to show mercy to every one who earnestly seeks him. To thy God — The Hebrew reads “in” or “into,” the real force of which can be expressed only by a paraphrase: “Turn to thy God in such a manner as to enter into fellowship with him” (compare Isaiah 10:22). A turning such as that described in Hosea 6:1-3, is not sufficient. Wherein does the turning consist? Keep mercy [“kindness”] — Now lacking completely (Hosea 4:1; compare Hosea 6:6). Judgment [“justice”] — See on Micah 6:8 (compare Amos 5:24). Wait on [“for”] thy God continually — Exercise implicit faith in Jehovah; cease from putting confidence in human alliances and human defenses (verse 1; Hosea 7:11; 10:13, etc.).

V. 7. A merchant-Ephraim is so far from being as Jacob, that you may account him a Canaanite, a subtle merchant.

Verse 7. He is a merchant] Or a Canaanite; referring to the Phœnicians, 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.

Verses 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. Not Jacob the god1y, the heir of the promise: Canaan the cheat, the son of the curse.” The Hebrew word ˆ[nk, 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, Nevertheless 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: Nevertheless, 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.

ISRAEL’S UNHOLY AMBITION AND BITTER DISAPPOINTMENT, 7-14. Israel’s sole ambition had been to accumulate material wealth, even by the use of the most shameful means. This ill-gotten gain, the prophet says, will avail nothing, for Jehovah is about to reduce Israel to poverty (7-9). The latter part of the section is obscure, due perhaps to a disarrangement of the verses. They seem to contain a complaint of Jehovah because the people disregarded and rejected the prophets whom he had raised up. This obstinacy makes the judgment inevitable (10-14).

7. He is a merchant [“trafficker”] — Literally, Canaan, without “he is”; hence margin of R.V., “As for Canaan, the… ,” is preferable. Addressed to the degenerate Israel. Because of the commercial habits of the Canaanites, including the Phoenicians, Canaan became a synonym of merchant (Job 41:6; Proverbs 31:24; compare Zephaniah 1:11; Ezekiel 17:4), just as Chaldean, at a later period, became a synonym of astrologer. “Instead of seeking high gifts from heaven, like its progenitor, Israel strives after money and goods, like the huckstering nation of the Canaanites.” Israel adopted also the fraudulent ways of the Canaanites (compare Odyssey, 14:290, 291). Balances of deceit — Balances with which deceit is practiced. They “doctored” the scales in order to take advantage of the buyer (Amos 8:5). Oppress — Better, with margin, R.V., “defraud.” It is significant that the prophet condemns as strongly the people’s attitude toward one another (compare Hosea 4:1) as he condemns that toward Jehovah.

V. 8. I am rich-Whatever is said, yet I get what I aim at. They shall find-Yet he hugs himself in the apprehension of close carriage of his affairs, so that no great crime can be found in him: none, that is sin, that is any great enormity.

Verse 8. I am become rich] They boasted in their riches, notwithstanding the unjust manner in which they were acquired.

In all my labours they shall find none iniquity in me] This is frequently the language of merchants, tradesmen, &c. None are so full of professions of equity and justice, while all the time they are endeavouring 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,” &c., &c., &c. 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 labours shall not be found profitable unto him,

For the iniquity wherewith he hath sinned.”

Verses 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. Not Jacob the god1y, the heir of the promise: Canaan the cheat, the son of the curse.” The Hebrew word ˆ[nk, 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, Nevertheless 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: Nevertheless, 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.

Ver. 8. In all my labours they shall find no iniquity in me. In the preseding verse, Ephraim is charged with having balances of deceit in his hand. The LXX relieve this apparent contradiction. “All his labours,” of which he makes his boast, “shall not survive him, because of the wickedness he has committed.” The Assyrians shall come and desecrate all his tombs to find treasures, and all his altars by way of contempt. Jeremiah 8:1, 2. The Romans protected all temples, and worshipped all gods, while the Assyrians cast the gods of conquered nations into the fire.

8. Israel had been successful in realizing its ambition; now arrogantly it congratulates itself on the acquisition of wealth and riches. They shall find none iniquity in me that were sin — Thus rendered 8b is a continuation of Israel’s boast, maintaining that the wealth had been gained honestly; and even if some things should have been done that might seem inconsistent these could not be called real sins. This interpretation implies a distinction between the Hebrew words translated iniquity and sin, which cannot be traced in the rest of the Old Testament. Besides, the rendering takes considerable liberty with the Hebrew and makes the transition from 8 to 9 very abrupt. A much better connection and more satisfactory sense is had if in 8b the reading of LXX. is followed, which requires only very slight changes in the Hebrew. Then the whole of verse 8 will read, “Ephraim indeed said, Surely I am become rich, I have found wealth; but” — now follows Jehovah’s reply to this boast — “all his gains are not sufficient for (to expiate) the guilt which he has incurred.” This translation makes the transition to verse 9 quite natural, for the latter supplies the reason for the doom of Israel implied in 8b, and at the same time makes a more distinct announcement of the judgment. And [“But”] — A more common translation of the Hebrew is “for,” which is to be preferred here if in 8b the LXX. reading is accepted. Thy God from the land of Egypt — These words may suggest several thoughts: (1) All they are and all they have they owe to him; therefore their ingratitude is the more culpable. (2) Since he is the source of every good gift, violence and fraud are not the proper means by which to acquire wealth. (3) Jehovah has proved himself a faithful helper and friend since the days in Egypt, but he has also shown himself ready to punish whenever punishment was needed (Amos 4:6ff.; 3:2). He may punish again. The last thought is most prominent in the mind of the prophet. Will yet — R.V., “I will yet again make thee to dwell in tents”; A.V., “tabernacles.” A.V. regards this evidently as a promise, but in this connection the words must be taken as a threat (compare Hosea 2:14). Jehovah will drive them from their comfortable homes and their ill-gotten riches; they will be led back into the desert (see on Hosea 2:14), there to live in tents, as during their former wearisome wanderings. The solemn feast — Better, simply feast, or, festal season (see on Hosea 9:5). The reference is to one of the three ancient feasts of the Hebrews, the Feast of Tabernacles (Exodus 23:16; compare Leviticus 23:42, 43). This was a season of gratitude and rejoicing, but of this the prophet does not think. The tent dwelling is the only point of comparison. It is exceedingly difficult to trace the logical connection between the remaining verses of chapter 12. Most recent commentators agree with G.A. Smith, who says, concerning verses 10, 11, “One does not see the connection of these verses with the preceding,” and concerning verses 12-14, “I cannot trace the argument here.” A few attempts have been made to discover the underlying connection, but all must admit that more or less uncertainty remains. Numerous attempts have been made to remove the difficulties by omissions, transpositions, and alterations of the text. Some of these result in a smoother text, but one cannot feel confident that they have restored the words of Hosea. Taking the text as it stands, the line of argument seems to be this: In verse 9 the prophet announces doom; in 10 he points out that Jehovah has made repeated attempts through the prophets to avert it. Verse 11 is obscure. The prophet apparently singles out two prominent religious centers, and, speaking of their destruction, he desires to impress upon the people the truth that no one can be blamed for the disaster but they themselves; verses 12-14 present a new indictment and a new announcement of judgment. By a comparison of the experiences of the nation with those of the patriarch Jacob in Aram the prophet seeks to show what great things Jehovah has done for Israel, and how the divine love has been met with ingratitude. Again and again they have roused the divine auger; therefore the sentence must stand.

V. 9. From Egypt-From the time I brought thee out of it. In tabernacles-I have given thee all these blessings and comforts, expressed proverbially in allusion to the joy which they had at the feast of tabernacles.

Verse 9. 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.

Verses 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, 49, and to a seething-pot, chapter 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.

ISRAEL’S UNHOLY AMBITION AND BITTER DISAPPOINTMENT, 7-14. Israel’s sole ambition had been to accumulate material wealth, even by the use of the most shameful means. This ill-gotten gain, the prophet says, will avail nothing, for Jehovah is about to reduce Israel to poverty (7-9). The latter part of the section is obscure, due perhaps to a disarrangement of the verses. They seem to contain a complaint of Jehovah because the people disregarded and rejected the prophets whom he had raised up. This obstinacy makes the judgment inevitable (10-14).

7. He is a merchant [“trafficker”] — Literally, Canaan, without “he is”; hence margin of R.V., “As for Canaan, the… ,” is preferable. Addressed to the degenerate Israel. Because of the commercial habits of the Canaanites, including the Phoenicians, Canaan became a synonym of merchant (Job 41:6; Proverbs 31:24; compare Zephaniah 1:11; Ezekiel 17:4), just as Chaldean, at a later period, became a synonym of astrologer. “Instead of seeking high gifts from heaven, like its progenitor, Israel strives after money and goods, like the huckstering nation of the Canaanites.” Israel adopted also the fraudulent ways of the Canaanites (compare Odyssey, 14:290, 291). Balances of deceit — Balances with which deceit is practiced. They “doctored” the scales in order to take advantage of the buyer (Amos 8:5). Oppress — Better, with margin, R.V., “defraud.” It is significant that the prophet condemns as strongly the people’s attitude toward one another (compare Hosea 4:1) as he condemns that toward Jehovah.

V. 10. Spoken-To warn them of their danger.

Verse 10. 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, &c., 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, Hebrews 1:1: “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 they were conveyed by the senses. 3. Parables and apt resemblances.

Verses 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, 49, and to a seething-pot, chapter 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.

10, 11. In manifold ways Jehovah sought to warn the people. By the prophets — This is better than R.V. “unto” (compare Amos 2:11; Jeremiah 7:25). Visions — One of the means whereby the prophets received divine revelations (Numbers 12:6; see on Obadiah 1). (Compare the articles “Vision” and “Prophecy and Prophets” in Hastings’s Dictionary of the Bible.) Similitudes — Literally, I have made comparisons, that is, have spoken in similes and parables (7:4ff.; 9:10; compare Isaiah 5:1-7). To all these warnings Israel remained deaf; the result is ruin, and no one but Israel is to blame. Gilead — See on 6:8. Gilgal — See on Hosea 4:15. Both were religious centers; both were seats of corruption; and both will be destroyed for their sins. It has been claimed sometimes that the two centers are intended to represent the entire kingdom — Gilead the territory east of the Jordan, Gilgal the territory west of that river. Whether this is so or not, the fate of the two cities will be the fate of the entire nation. Is there iniquity in Gilead — R.V., “Is Gilead iniquity?” Surely they are vanity — R.V., “they are altogether false.” Neither translation reproduces the sense of the original, which should be rendered, “If Gilead is worthless (that is, morally), nothing but vanity (nothingness) shall they (the Gileadites) become.” Those who disregard Jehovah’s warnings and remain moral and religious apostates can expect nothing but utter destruction. In a similar manner Gilgal must reap that which it has sown. Sacrifice bullocks. “Bullocks marks the sumptuousness of offerings.” That this passage proves that “the sacrificing of bullocks at Gilgal must have seemed to the prophet wrong in itself” is at least doubtful (see Introduction, p. 32f.). It is quite conceivable that he condemned Gilgal and its worship only because of the corruption prevalent there (Hosea 4:11ff.; 9:15). Are as heaps — The tense is the prophetic perfect, equivalent to “shall be.” Heaps — Heaps of stones piled up in the fields, which are entirely worthless. In the original there are two plays upon words: between Gilgal (Heap-town) and heaps, and between sacrifice and altars.

V. 11. In Gilead-Tiglah Pileser had formerly took Gilead among other towns, leading the inhabitants captive. By this the prophet minds the Ephraimites what they must expect, and doth it in this pungent question, Is there iniquity in Gilead? Is it there only? Be it, Gilead was all iniquity; Gilgal is no better. They-They that come up to Gilgal to sacrifice, are idolaters. In the furrows-They are for number like heaps of stones, gathered out of plowed land and laid in furrows.

Verse 11. 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.

Verses 11-13. Is there iniquity in Gilead? — Or, Was there idolatry in Gilead? as the word ˆwa 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 — Notwithstanding 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.

10, 11. In manifold ways Jehovah sought to warn the people. By the prophets — This is better than R.V. “unto” (compare Amos 2:11; Jeremiah 7:25). Visions — One of the means whereby the prophets received divine revelations (Numbers 12:6; see on Obadiah 1). (Compare the articles “Vision” and “Prophecy and Prophets” in Hastings’s Dictionary of the Bible.) Similitudes — Literally, I have made comparisons, that is, have spoken in similes and parables (7:4ff.; 9:10; compare Isaiah 5:1-7). To all these warnings Israel remained deaf; the result is ruin, and no one but Israel is to blame. Gilead — See on 6:8. Gilgal — See on Hosea 4:15. Both were religious centers; both were seats of corruption; and both will be destroyed for their sins. It has been claimed sometimes that the two centers are intended to represent the entire kingdom — Gilead the territory east of the Jordan, Gilgal the territory west of that river. Whether this is so or not, the fate of the two cities will be the fate of the entire nation. Is there iniquity in Gilead — R.V., “Is Gilead iniquity?” Surely they are vanity — R.V., “they are altogether false.” Neither translation reproduces the sense of the original, which should be rendered, “If Gilead is worthless (that is, morally), nothing but vanity (nothingness) shall they (the Gileadites) become.” Those who disregard Jehovah’s warnings and remain moral and religious apostates can expect nothing but utter destruction. In a similar manner Gilgal must reap that which it has sown. Sacrifice bullocks. “Bullocks marks the sumptuousness of offerings.” That this passage proves that “the sacrificing of bullocks at Gilgal must have seemed to the prophet wrong in itself” is at least doubtful (see Introduction, p. 32f.). It is quite conceivable that he condemned Gilgal and its worship only because of the corruption prevalent there (Hosea 4:11ff.; 9:15). Are as heaps — The tense is the prophetic perfect, equivalent to “shall be.” Heaps — Heaps of stones piled up in the fields, which are entirely worthless. In the original there are two plays upon words: between Gilgal (Heap-town) and heaps, and between sacrifice and altars.

V. 12. Fled-For fear of Esau.

Verse 12. 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.

Verses 11-13. Is there iniquity in Gilead? — Or, Was there idolatry in Gilead? as the word ˆwa 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 — Notwithstanding 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.

Verses 12, 13 present a contrast between the fortunes of the patriarch Jacob and those of the nation Israel. The latter experienced wonderful manifestations of the divine mercy. Jacob fled into the country of Syria [“field (territory) of Aram”] — Which to him was a strange country (Genesis 27:43). On the other hand, Israel was delivered from a strange country and restored to the land of its forefathers (13). Israel served — The patriarch Jacob, here called Israel (Genesis 32:28), had to render service; the nation, on the contrary, was freed from servitude and bondage. Kept sheep — Jacob had to endure the hardships of a shepherd’s life; Israel was the flock under the tender care of a loving shepherd. For a wife — Genesis 29:18-20. Though this may have been an adequate reward, it is insignificant when compared with the countless blessings held out to Israel by Jehovah. By a prophet — Moses (compare Deuteronomy 34:10); and from the time of Moses, Jehovah continued to raise up prophets to exercise a shepherd’s care over Israel (Amos 2:11).

V. 13. A prophet-By Moses. Israel-Your forefathers. Preserved-In the wilderness. The aim of the prophet seems to be this, to prevent their vain pride, and boasting of their ancestors.

Verse 13. 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!

Verses 11-13. Is there iniquity in Gilead? — Or, Was there idolatry in Gilead? as the word ˆwa 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 — Notwithstanding 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.

Verses 12, 13 present a contrast between the fortunes of the patriarch Jacob and those of the nation Israel. The latter experienced wonderful manifestations of the divine mercy. Jacob fled into the country of Syria [“field (territory) of Aram”] — Which to him was a strange country (Genesis 27:43). On the other hand, Israel was delivered from a strange country and restored to the land of its forefathers (13). Israel served — The patriarch Jacob, here called Israel (Genesis 32:28), had to render service; the nation, on the contrary, was freed from servitude and bondage. Kept sheep — Jacob had to endure the hardships of a shepherd’s life; Israel was the flock under the tender care of a loving shepherd. For a wife — Genesis 29:18-20. Though this may have been an adequate reward, it is insignificant when compared with the countless blessings held out to Israel by Jehovah. By a prophet — Moses (compare Deuteronomy 34:10); and from the time of Moses, Jehovah continued to raise up prophets to exercise a shepherd’s care over Israel (Amos 2:11).

V. 14. His blood-He shall bear the punishment of all his blood; his murders of the innocent, and his own guilt too. His reproach-Which Ephraim hath cast upon the prophets, the worshippers of God, and on God; preferring idols before him. His Lord-God who is Lord of all.

Verse 14. Therefore shall he leave his blood upon him] He will not remove his guilt. These are similar to our Lord’s words, John 3:36; 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. HOSEA

Verse 14. Ephraim provoked him to anger, &c. — Notwithstanding 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 µyrwmt, 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.”

14. Surely Jehovah was justified in expecting gratitude; but he was disappointed. Ephraim — Israel (13). Provoked… to anger — By its lack of gratitude and open rebellion. The anger of Jehovah is one phase of his holiness, which manifests itself in intense love for everything that is pure and good and in intense hatred for everything that is impure and bad. Blood — Bloodguiltiness (G.-K., 124n). Shall he leave — R.V., “shall… be left.” The Hebrew verb is even stronger, “shall be thrust upon him.” Under no consideration will it be removed, and being left upon the criminal it will surely bring punishment. His reproach — Or, insult; the dishonor heaped upon Jehovah by the sin and rebellion of Ephraim (Isaiah 65:7). Unto him — Ephraim “Whatsoever a man soweth, that shall he also reap.”