Hosea · Chapter 14

V. 1. Fallen-Thy sins have involved thee in endless troubles.

Verse 1. O Israel, return unto the Lord] These words may be considered as addressed to the people now in captivity; suffering much, but having still much more to suffer if they did not repent. But it seems all these evils might yet be prevented, though so positively predicted, if the people would repent and return; and the very exhortation to this repentance shows that they still had power to repent, and that God was ready to save them and avert all these evils. All this is easily accounted for on the doctrine of the contingency of events, i.e., the poising a multitude of events on the possibility of being and not being, and leaving the will of man to turn the scale; and that God will not foreknow a thing as absolutely certain, which his will has determined to make contingent. A doctrine against which some solemn men have blasphemed, and philosophic infidels declaimed; but without which fate and dire necessity must be the universal governors, prayer be a useless meddling, and Providence nothing but the ineluctable adamantine chain of unchangeable events; all virtue is vice, and vice virtue, or there is no distinction between them, each being eternally determined and unalterably fixed by a sovereign and uncontrollable will and unvarying necessity, from the operation of which no soul of man can escape, and no occurrence in the universe be otherwise than it is. From such blasphemy, and from the monthly publications which avouch it, good Lord, deliver us!

Verses 1, 2. O Israel, return unto the Lord thy God — O Israel, return now at length, after thou hast suffered so many evils, to the Lord by true repentance and reformation of conduct. The whole family of Israel, in both its branches, seems to be here addressed. For thou hast fallen — From God’s love and favour into his displeasure, and consequently into misery, by thine iniquity — Which has involved thee in endless troubles, and will be the cause of thy destruction. Take with you words — Make your confessions, present your petitions, and signify your promises and resolutions unto God, not only in your thoughts, but also by words well chosen and digested; sanctioned by the Holy Scriptures, and agreeable to the will of God. The prophet here prescribes a form of confession, petition, and supplication very proper to be used upon their repentance and conversion. It implies in substance, Confess your sins, entreat for pardon, and promise amendment. And turn to the Lord — In heart and life, in faith, love, and new obedience, otherwise your confessions and prayers will be to little purpose. Say, Take away all iniquity, &c. — Deliver us from the guilt and power of our sins, internal and external; take entirely away the sinful principle within us, the carnal heart of the old Adam. Create in me a clean heart, O God, and renew a right spirit within me; and receive us graciously — Accept our persons and performances of thy mere grace and favour, thy unmerited mercy and love. But this clause may be rendered, Give us what is good; that is, bestow thy grace and blessing upon us: or, accept the good; that is, when we are begotten again unto holiness by thy Spirit, accept, as good, what we, thus regenerated, shall be enabled to perform. So will we render the calves of our lips — That is, the sacrifices of praise and thanksgiving uttered by our lips. By calling vocal devotions calves, (or bullocks, as Bishop Horsley renders the word µyrp,) “is shown, that this form of supplication is prepared for those times, when animal sacrifices will be abolished, and prayer and thanksgiving will be the only offering.”

ISRAEL’S REPENTANCE — JEHOVAH’S PARDON, 1-9.

Aside from the question of authorship (see Introduction, p. 35ff.) chapter 14 presents several exegetical difficulties, especially in its latter part. Verse 9 stands by itself as an epilogue to the whole book. The author of this verse, who seems to look back over the fulfillment of Hosea’s oracles, expresses the thought that whosoever desires to become wise and prudent should become acquainted with the Book of Hosea. From it he may learn that Jehovah’s ways are right, and that the destinies of men are determined by their attitude toward the divine will. There is some uncertainty concerning the interpretation of verse 8, but the general thought of 1-8 is clear. The prophet exhorts Israel to return to Jehovah in humility and sorrow (1, 2a). He puts upon the lips of the Israelites words expressive of the deepest remorse, and of an earnest determination to remain forever loyal to Jehovah (2b, 3). To this penitent prayer Jehovah responds that he will graciously pardon, and shower upon the God-fearing people blessings hitherto unknown (4-8).

1. Return — Israel was an apostate; had gone after the Baals. To enjoy again the divine favor the people must return to their own God, Jehovah, in obedience and love (compare Hosea 6:1; Joel 2:12; Amos 4:6ff.). Out of the Old Testament idea of a return to Jehovah grew the New Testament idea of conversion. Jehovah thy God — In view of their constant tendency to run after other gods (Hosea 2:5; 4:12, etc.) they needed to be reminded again and again that Jehovah was their only legitimate God. Hast fallen — Or, stumbled; they were over-taken by calamity (Hosea 4:5; 5:5) as a result of their sin.

V. 2. Render-This will qualify and encourage us to give the sacrifices which are more pleasing to God than calves or oxen.

Verse 2. Take with you words] And you may be assured that you pray aright, when you use the words which God himself has put in your mouths. On this very ground there is a potency in the LORD’S PRAYER, when offered up believingly, beyond what can be found in any human composition. And it may be presumed that it was this consideration that induced our reformers to introduce it so frequently in the public liturgy. See the order of God’s directions here:—

1. Hearing these merciful invitations, believe them to be true.

2. Cast aside your idols; and return to God as your Maker, King, and Saviour.

3. Take with you the words by which you have been encouraged, and plead them before God.

4. Remember your iniquity, deeply deplore it, and beg of God to take it all away.

5. Let faith be in exercise to receive what God waits to impart. “Receive us graciously;”

bwc jqw vekach tob, receive, or let us receive good; when thou has emptied us of evil, fill us with goodness.

6. Be then determined, through grace, to live to his glory, “so shall we render thee the calves” (פרים parim, for which the versions in general read yrp peri, fruits, omitting the µ mem) “of our lips;” the sacrifices of praise, thanksgiving, gratitude, and the hearty obedience which our lips have often promised.

7. Having thus determined, specify your resolutions to depend on God alone for all that can make you wise, useful, holy, and happy. The resolutions are:—

1. Asshur shall not save us—We will neither trust in, nor fear, this rich and powerful king. We will not look either to riches or power for true rest and peace of mind.

2. We will not ride upon horses—We shall no more fix our hopes on the proud Egyptian cavalry, to deliver us out of the hands of enemies to whom thy Divine justice has delivered us. We will expect no rest nor happiness in the elegances of life, and gratification of our senses.

3. Neither will we say any more to the work of our hands, Ye are our gods—We will not trust in any thing without us; nor even in any good thing we are able to do through thy grace; knowing we have nothing but what we have received. We will trust in thy infinite mercy for our final salvation.

4. And we will do all this from the conviction, that in thee the fatherless findeth mercy; for we are all alike helpless, desolate, perishing orphans, till translated into thy family.

Verses 1, 2. O Israel, return unto the Lord thy God — O Israel, return now at length, after thou hast suffered so many evils, to the Lord by true repentance and reformation of conduct. The whole family of Israel, in both its branches, seems to be here addressed. For thou hast fallen — From God’s love and favour into his displeasure, and consequently into misery, by thine iniquity — Which has involved thee in endless troubles, and will be the cause of thy destruction. Take with you words — Make your confessions, present your petitions, and signify your promises and resolutions unto God, not only in your thoughts, but also by words well chosen and digested; sanctioned by the Holy Scriptures, and agreeable to the will of God. The prophet here prescribes a form of confession, petition, and supplication very proper to be used upon their repentance and conversion. It implies in substance, Confess your sins, entreat for pardon, and promise amendment. And turn to the Lord — In heart and life, in faith, love, and new obedience, otherwise your confessions and prayers will be to little purpose. Say, Take away all iniquity, &c. — Deliver us from the guilt and power of our sins, internal and external; take entirely away the sinful principle within us, the carnal heart of the old Adam. Create in me a clean heart, O God, and renew a right spirit within me; and receive us graciously — Accept our persons and performances of thy mere grace and favour, thy unmerited mercy and love. But this clause may be rendered, Give us what is good; that is, bestow thy grace and blessing upon us: or, accept the good; that is, when we are begotten again unto holiness by thy Spirit, accept, as good, what we, thus regenerated, shall be enabled to perform. So will we render the calves of our lips — That is, the sacrifices of praise and thanksgiving uttered by our lips. By calling vocal devotions calves, (or bullocks, as Bishop Horsley renders the word µyrp,) “is shown, that this form of supplication is prepared for those times, when animal sacrifices will be abolished, and prayer and thanksgiving will be the only offering.”

Verse 2. So will we render the calves of our lips. The fruit of our lips, in worship, in praise, and in all holy obedience. The sacrifices of thanksgiving are pleasing to God.

2. The Israelites were all familiar with the command, “None shall appear before me empty” (Exodus 23:15; 34:20), and they brought to Jehovah manifold gifts and offerings (Hosea 5:6; Amos 5:21ff.; Isaiah 1:11ff.), but for these Jehovah did not care. This Hosea had already made plain (see on Hosea 6:6); now he proceeds to give instruction concerning the things which will be acceptable to Jehovah. Words — Not meaningless phrases, but words expressing sincere repentance, such as he puts into their mouths in 2b, 3. Take away — It is natural that the prayer should begin with a petition for forgiveness (compare Micah 7:18, 19; Psalm 51:9). Hebrew, “Do thou completely take away,” so that it shall be remembered no more. Receive us graciously — R.V., “accept that which is good.” Literally, take good; which may mean either, “Take and use that which is good,” that is, thy mercy, “and receive us again into thy favor” (so A.V.), or “Do thou take (accept) from us the only good we can offer, namely, words of supplication and repentance” (so R.V.). The expression is peculiar. If the text is correct, the second is a more natural interpretation of the Hebrew, though the first would seem to give a more acceptable sense. So will we render the calves of our lips — R.V., “So will we render as bullocks the offering of our lips.” The translation of A.V. disregards Hebrew grammar. R.V., as the italics indicate, attempts to remove the difficulty by giving a paraphrase rather than a translation. The thought implied in the latter is that the Hebrews, having learned their bitter lesson, will offer no longer bullocks of the herd, which are not acceptable (Hosea 6:6), but will substitute, as sacrificial animals, words of penitence and prayer (Psalm 2:16, 17; 69:30, 31). The expression itself is so peculiar, however, that many doubt the correctness of the text. LXX. reads, “We will render the fruit of our lips,” and this is generally accepted as the original (compare Isaiah 57:19). The “fruit of the lips” are the confessions, petitions, and promises of loyalty contained in verse 3. The whole prayer in 2b may be rendered, “If thou wilt completely take away iniquity, and if thou wilt receive the (only) good (we can offer), then we will render the fruit of our lips.” Following these words Harper reads the last, clause of verse 3, “For in thee the fatherless findeth mercy,” as supplying the ground for the confidence underlying the promise in the last clause of verse 2. This transposition is proposed not so much because it improves the thought as because the strophic arrangement demands it.

V. 3. The fatherless-All that are destitute of strength in themselves, and destitute of help from others; all that being sensible of their own helpless condition, look for it from God, who hath power, mercy, and wisdom to help. Mercy-Both the fountain and streams of goodness too, free grace, and rich bounty.

Verse 3. Asshur shall not save us — We will not rely on Assyria for protection and help. The Israelites frequently sought the alliance of the Assyrians, and are often reproved by the prophets for so doing. We will not ride upon horses — We will not implore the help of Egypt, as we did formerly, nor depend on horses brought thence, or on any of our military preparations. It was chiefly on account of their cavalry that the Jews and Israelites courted the help of Egypt, having no cavalry of their own. This is the first part of the people’s repentance. It consists in their renouncing all dependance on foreign alliances, and on every arm of flesh. The second is, their renouncing every species of idolatry and image-worship, expressed in the next clause, Neither will we say, &c., to the work of our hands, Ye are our gods — This is often spoken of in the prophets, as an introduction to that state of the church which is to commence from the time of the conversion of the Jews: see notes on Hosea 2:17; and Isaiah 1:29. For in thee the fatherless findeth mercy — Thou art the helper of the weak and friendless; of us, who are unable to help ourselves, and are exposed to the injuries of others, having none to defend us. Observe, reader, God never fails to be the helper of all that are destitute of strength in themselves, and destitute of help from others: and who, being sensible of their helpless condition, look for it from God, who hath sufficient power, mercy, and wisdom to help.

Ver. 3. In thee the fatherless findeth mercy. The Israelites in their captivity and dispersion might indeed be called a fatherless people.

3. Israel promises also to abstain from the very sins condemned so strongly and persistently by Hosea: (1) Trust in Assyria (Hosea 5:13; 7:11; 8:9; 12:1); (2) reliance upon horses — Human defenses (Hosea 1:7; 10:13). There may be implied a promise to cease trusting in Egypt, since Egypt furnished horses to Israel (1 Kings 10:28; Ezekiel 17:15; compare Isaiah 30:16; 31:1). (3) The work of our hands — Idols (Hosea 8:4). These they will no longer regard as gods (compare Hosea 13:2). Cheyne sees in the expression “the work of our hands” “an early anticipation of the splendid morsels of irony in which a later prophet lashes idolatry” (Isaiah 42:17; 44:9ff.). In thee the fatherless findeth mercy — Is to be connected with all the clauses, but especially with the last one. Neither foreign alliances, nor human defenses, nor man-made idols can help. Jehovah alone is always willing and able to show mercy and loving-kindness.

Verse 4. I will heal their backsliding] Here is the answer of God to these prayers and resolutions. See its parts:—

1. Ye have backslidden and fallen, and are grievously and mortally wounded by that fall; but I, who am the Author of life, and who redeem from death, will heal all these wounds and spiritual diseases.

2. I will love them freely—hbdn nedabah, after a liberal, princely manner. I will love them so as to do them incessant good. It shall not be a love of affection merely, but shall be a beneficial love. A love that not only feels delight in itself, but fills them with delight who are its objects, by making them unutterably and supremely happy.

3. For mine anger is turned away from him—Because he has turned back to me. Thus God and man become friends.

Verse 4. I will heal their backsliding — I will deliver them from a backsliding heart and way, and remove those judgments they have brought upon themselves thereby. The Lord says, I will heal, &c., a usual metaphor in Scripture, because sin is our disease, and God is the physician who healeth us, Psalm 103:3; Jeremiah 3:22; and he doth it through Christ, in whom this promise is made to returning backsliders. God makes this promise to the Israelites by his prophet, to encourage them to hearken to his advice, given in the preceding verses. I will love them freely — That is, of my own mere grace, and favour, and liberality. Bishop Horsley renders this verse, I will restore their conversion; (that is, as he understands it, their converted race, taking conversion as a collective noun for converts; like captivity for the captives; and dispersion for the dispersed;) I will love them gratuitously; for mine anger is departed from me. In these words, God promises, he says, to restore the converted nation [of the Israelites] to his favour, and a situation of prosperity and splendour. On the word gratuitously he quotes the following passage from Luther’s commentary on this chapter: “Are good works then nothing? you will say. Is there no place at all for them in the doctrine of repentance? I answer, that hitherto the discourse hath been about remission of sins, and the gift of the Holy Ghost. These are entirely gratuitous, and not of our merit, but simply of the inexhaustible goodness and compassion of God. Therefore, when we speak of the remission of sins, it is right to be silent about our own works; which, because they are done without the Holy Spirit, although with regard to civil society they may not be bad, yet cannot be called good, and ought not, because of the unclean heart from which they proceed. But when through faith we have received remission of sins, and, together with that, the gift of the Holy Ghost, forthwith from the heart, as from a pure fountain, come forth works also good, and well-pleasing to God. For although, by reason of the remains of original sin, the obedience even of the saints is not perfectly pure, yet, on account of faith in Christ, it is pleasing and acceptable to God.”

4-8. The sentiments expressed in Hosea 14:1-3, are essentially different from those expressed in Hosea 6:1-3. The latter were superficial; to them Jehovah could give no favorable response; the prayer in Hosea 14:2, 3, gives evidence of Israel’s sincerity; to it he responds with the promise of gracious redemption. The response is not addressed directly to Israel, but to the prophet; the former is referred to in the third person. Heal — The people’s condition is likened to a disease which requires the presence of a physician (Hosea 6:1). Backsliding — In Hosea 6:1, the people express the hope that Jehovah will heal, not their sin, but the damage caused by sin. Some commentators see in Hosea 14:4a, a reference to this expectation that Jehovah will restore their prosperity. That Jehovah will heal all “the damage which their backsliding has brought upon them” is undoubtedly true (5-7), but Jehovah will do something more; he will remove the cause of the calamity — the spirit of apostasy which is responsible for the present hopeless condition (Hosea 11:7; compare Jeremiah 31:31-33). Freely — Spontaneously. They need not purchase his love as they purchased the favor of Assyria and Egypt. Mine anger is turned away — The change of attitude on the part of Israel has made it possible for Jehovah to manifest himself again in love and mercy (Hosea 12:14). 4b belongs really to verse 5, and not to 4a. The two clauses in 4a form a complete parallelism, similarly 4b and 5a form a parallelism. Because Jehovah’s anger is turned away he will be as dew unto Israel. The disease healed, the ruins of the past removed, a life of prosperity and peace may begin; to it Jehovah will give his blessing. Dew — “The dews of Syrian nights are excessive; on many mornings it looks as if there had been a heavy rain.” This dew is of great importance in Palestine, since it is the only slackening of the drought which the country feels from May till October. In view of this fact it is only natural that dew should become a symbol of that which is refreshing, quickening, and invigorating (Psalm 133:3). Jehovah will put new energy and life into Israel (compare Micah 5:7). The figure of dew is used in 6:4, with an entirely different meaning.

The following verses (5-7) describe under various figures the splendor of the temporal and spiritual prosperity of the regenerated people. Grow as the lily — R.V., “blossom.” The figure suggests beauty (Song of Solomon 2:1, 2; Matthew 6:28, 29) and stateliness; perhaps also rapidity of multiplication. Pliny states that the lily is unsurpassed in its fecundity, one single root often producing fifty bulbs. Cast forth — That they may strike far and deep. His roots as Lebanon — Mountains are represented as having roots (Job 28:9); therefore the comparison may be with Lebanon itself, or the prophet may think of the cedars of Lebanon. In either case it is a figure of stability. His branches — Better, his saplings (compare Isaiah 53:2, “tender plant”); the shoots that spring up from the roots around the parent stem. Shall spread — Israel is not to be a single tree, but a whole garden. As the olive tree — The olive tree ranks high for its beauty. It is an evergreen, and its leaves have a beautiful appearance; the “arrangement of colors makes an olive tree at a little distance appear as if covered with a filmy veil of silver gauze, which gives a soft dreamy sheen to the landscape (Jeremiah 11:16).” The additional thought of serviceableness may be implied (see on Joel 1:10). His smell as Lebanon — Lebanon is rendered fragrant by its cedars and aromatic shrubs (Song of Solomon 4:11). A figure of the delight with which God and man will look upon Israel.

The interpretation of verse 7 is uncertain. Most modern commentators consider the text corrupt and attempt emendations. The English translations do not reproduce the Hebrew correctly. If the translation is changed, fairly good sense may be had from the present text; render: “They that dwell under his shadow shall again bring to life corn; they shall blossom as the vine.” The mixed figures in the two clauses — namely, the representation of one and the same person, on the one hand, as cultivating corn, on the other hand, as flourishing like a vine — are thought by some to constitute a serious objection to the correctness of the Hebrew text, but this is not conclusive; even Isaiah is at times inconsistent in his use of figures (Isaiah 5:24). His shadow — The shadow of Israel. They that dwell — The individual Israelites. The nation is pictured as a tree under whose shadow its members dwell. In a similar manner the mother, Israel, is distinguished from the children, the individual Israelites (Hosea 2:2). Revive — Better, bring to life — a picture of abundant fertility and prosperity (Hosea 10:1; Psalm 128:3). The scent thereof — Of the vine, Israel. Literally, his memorial, or, renown. The wine of Lebanon — Even Pliny speaks of the excellence of this wine; and more recent travelers praise it very highly (Ezekiel 27:18). G.A. Smith and others do not consider verse 7 a continuation of Jehovah’s promises in verses 5, 6, but an utterance of the prophet. The former reads, following in part the LXX., “They (Israel) shall return and dwell in his (Jehovah’s) shadow; they shall live well watered as a garden; till they flourish like a vine, and be fragrant like the wine of Lebanon.”

V. 5. As the dew-I will refresh and comfort, and make fruitful in good works, such as return to me. As Lebanon-As the cedars in Lebanon, so shall the true Israel, converted backsliders, be blessed of God: so flourishing and happy shall the church be under Christ.

Verse 5. I will be as the dew unto Israel] On these metaphors I gladly avail myself of the elegant and just observations of Bp. Lowth. “These verses (Hosea 14:5-7) contain gracious promises of God’s favour and blessings upon Israel’s conversion. In the fifth verse, it is described by that refreshment which copious dews give to the grass in summer. If we consider the nature of the climate, and the necessity of dews in so hot a country, not only to refresh, but likewise to preserve life; if we consider also the beauty of the oriental lilies, the fragrance of the cedars which grow upon Lebanon, the beauteous appearance which the spreading olive trees afforded, the exhilarating coolness caused by the shade of such trees, and the aromatic smell exhaled by the cedars; we shall then partly understand the force of the metaphors here employed by the prophet; but their full energy no one can conceive, till he feels both the want, and enjoys the advantage, of the particulars referred to in that climate where the prophet wrote.”—Lowth’s twelfth and nineteenth prelection; and Dodd on the place.

What a glorious prophecy! What a wonderful prophet! How sublime, how energetic, how just! The great master prophet, Isaiah, alone could have done this better. And these promises are not for Israel merely after the flesh; they are for all the people of God. We have a lot and portion in the matter; God also places his love upon us. Here the reader must feel some such sentiment as the shepherd in Virgil, when enraptured with the elegy which his associate had composed on their departed friend. The phraseology and metaphors are strikingly similar; and therefore I shall produce it.

Tale tuum carmen nobis, divine poeta,

Quale sopor fessis in gramine, quale per æstum

Dulcis aquæ saliente sitim restinguere rivo.

Nec calamis solum æquiparas, sed voce magistrum.

Fortunate puer! tu nunc eris alter ab illo.

Nos tamen haec quocunque modo tibi nostra vicissim

Dicemus, Daphninque tuum tollemus ad astra:

Daphnin ad astra feremus: amavit nos quoque Daphnis.

VIRGIL. Ecl. v., ver. 45.

“O heavenly poet, such thy verse appears,

So sweet, so charming to my ravish’d ears,

As to the weary swain with cares oppress’d

“Beneath the sylvan shade, refreshing rest;

As to the feverish traveller, when first

He finds a crystal stream to quench his thirst.

In singing, as in piping, you excel;

And scarce your master could perform so well.

O fortunate young man! at least your lays

Are next to his, and claim the second praise.

Such as they are, my rural songs I join

To raise your Daphnis to the powers divine;

For Daphnis was my friend, as well as thine.”

Verses 5, 6. I will be as the dew unto Israel — These verses contain gracious promises of God’s favour, and of blessings upon Israel’s conversion, represented by different metaphors. These are first described by that refreshment which copious dews give to the grass in the heat of summer. And if we consider the nature of the climate, and the necessity of dews in so hot a country, not only to refresh, but likewise to preserve life; if we consider also the beauty of the oriental lilies, the fragrance of the cedars which grow upon Lebanon, the beauteous appearance which the spreading olive-trees afforded, the exhilarating coolness caused by the shade of such trees, and the aromatic smell exhaled by the cedars; we shall then partly understand the force of the metaphors here employed by the prophet; but their full energy no one can conceive, till he feels both the want, and enjoys the advantage of the particulars referred to, in that climate where the prophet wrote. See Bishop Lowth’s xiith and xixth Prelection. Mr. Harmer’s illustration of this passage will be acceptable to the reader. “The image in general,” says he, “made use of here by Hosea, is the change that takes place upon the descent of the dew of autumn on the before parched earth, where every thing appeared dead or dying; upon which they immediately become lively and delightful. Israel, by their sins, reduced themselves into a wretched, disgraceful state, like that of the earth, when no rain or dew has descended for a long time; but God promised he would heal their backslidings, and restore them to a flourishing state. The gentleman that visited the holy land in autumn 1774, found the dews very copious then, as well as the rain, and particularly observed, in journeying from Jerusalem, a very grateful scent arising from the aromatic herbs growing there, such as rosemary, wild thyme, balm, &c. If the fragrant herbs between Jerusalem and Joppa afforded such a grateful smell, as to engage this ingenious traveller to remark it in his journal, the scent of Lebanon must have been exquisite; for Mr. Maundrell found the great rupture in that mountain, in which Canobin is situated, had ‘both sides exceeding steep and high, clothed with fragrant green from top to bottom, and everywhere refreshed with fountains, falling down from the rocks, in pleasant cascades; the ingenious work of nature.’“ This sufficiently illustrates the clause, His smell, that is, his fragrance, shall be like that of Lebanon. To illustrate the clause, He shall grow as the lily, and cast forth his roots as Lebanon, Mr. Harmer quotes a passage from Dr. Russell’s account of the natural history of Aleppo, vol. 1. c. 3: “After the first rains in the autumn, the fields everywhere throw out the autumnal lily daffodil; and the few plants which had stood the summer now grow with fresh vigour.” The other trees of Lebanon, as well as the cedars, are admired by travellers on account of their enormous size. So de la Roque, describing his ascending this mountain, says, the farther they advanced, the loftier were the trees, which, for the most part, were plane-trees, cypresses, and evergreen oaks. And Rauwolff, after mentioning several kinds of trees and herbs which he found there, goes on; But chiefly, and in the greatest number, were the maple-trees, which are large, high, and expand themselves very much with their branches: but, above all, the size of the cedar attracts admiration. “I measured,” says Maundrell, “one of the largest, and found it twelve yards six inches in girt, and yet sound; and thirty-seven yards in the spread of its boughs. At about five or six yards from the ground it was divided into five limbs, each of which was equal to a great tree.” The beauty of the olive-tree is frequently mentioned in Scripture, and has come under our observation before: see note on Psalm 128:3.

Ver. 5. I will be as the dew unto Israel. By doctrine, by all the effusions of the Spirit, and by the grace of the gospel. The church shall flourish in all the glory of the latter day, as the prophets have foretold. Isaiah 35. 60. to the end of the book.

4-8. The sentiments expressed in Hosea 14:1-3, are essentially different from those expressed in Hosea 6:1-3. The latter were superficial; to them Jehovah could give no favorable response; the prayer in Hosea 14:2, 3, gives evidence of Israel’s sincerity; to it he responds with the promise of gracious redemption. The response is not addressed directly to Israel, but to the prophet; the former is referred to in the third person. Heal — The people’s condition is likened to a disease which requires the presence of a physician (Hosea 6:1). Backsliding — In Hosea 6:1, the people express the hope that Jehovah will heal, not their sin, but the damage caused by sin. Some commentators see in Hosea 14:4a, a reference to this expectation that Jehovah will restore their prosperity. That Jehovah will heal all “the damage which their backsliding has brought upon them” is undoubtedly true (5-7), but Jehovah will do something more; he will remove the cause of the calamity — the spirit of apostasy which is responsible for the present hopeless condition (Hosea 11:7; compare Jeremiah 31:31-33). Freely — Spontaneously. They need not purchase his love as they purchased the favor of Assyria and Egypt. Mine anger is turned away — The change of attitude on the part of Israel has made it possible for Jehovah to manifest himself again in love and mercy (Hosea 12:14). 4b belongs really to verse 5, and not to 4a. The two clauses in 4a form a complete parallelism, similarly 4b and 5a form a parallelism. Because Jehovah’s anger is turned away he will be as dew unto Israel. The disease healed, the ruins of the past removed, a life of prosperity and peace may begin; to it Jehovah will give his blessing. Dew — “The dews of Syrian nights are excessive; on many mornings it looks as if there had been a heavy rain.” This dew is of great importance in Palestine, since it is the only slackening of the drought which the country feels from May till October. In view of this fact it is only natural that dew should become a symbol of that which is refreshing, quickening, and invigorating (Psalm 133:3). Jehovah will put new energy and life into Israel (compare Micah 5:7). The figure of dew is used in 6:4, with an entirely different meaning.

The following verses (5-7) describe under various figures the splendor of the temporal and spiritual prosperity of the regenerated people. Grow as the lily — R.V., “blossom.” The figure suggests beauty (Song of Solomon 2:1, 2; Matthew 6:28, 29) and stateliness; perhaps also rapidity of multiplication. Pliny states that the lily is unsurpassed in its fecundity, one single root often producing fifty bulbs. Cast forth — That they may strike far and deep. His roots as Lebanon — Mountains are represented as having roots (Job 28:9); therefore the comparison may be with Lebanon itself, or the prophet may think of the cedars of Lebanon. In either case it is a figure of stability. His branches — Better, his saplings (compare Isaiah 53:2, “tender plant”); the shoots that spring up from the roots around the parent stem. Shall spread — Israel is not to be a single tree, but a whole garden. As the olive tree — The olive tree ranks high for its beauty. It is an evergreen, and its leaves have a beautiful appearance; the “arrangement of colors makes an olive tree at a little distance appear as if covered with a filmy veil of silver gauze, which gives a soft dreamy sheen to the landscape (Jeremiah 11:16).” The additional thought of serviceableness may be implied (see on Joel 1:10). His smell as Lebanon — Lebanon is rendered fragrant by its cedars and aromatic shrubs (Song of Solomon 4:11). A figure of the delight with which God and man will look upon Israel.

The interpretation of verse 7 is uncertain. Most modern commentators consider the text corrupt and attempt emendations. The English translations do not reproduce the Hebrew correctly. If the translation is changed, fairly good sense may be had from the present text; render: “They that dwell under his shadow shall again bring to life corn; they shall blossom as the vine.” The mixed figures in the two clauses — namely, the representation of one and the same person, on the one hand, as cultivating corn, on the other hand, as flourishing like a vine — are thought by some to constitute a serious objection to the correctness of the Hebrew text, but this is not conclusive; even Isaiah is at times inconsistent in his use of figures (Isaiah 5:24). His shadow — The shadow of Israel. They that dwell — The individual Israelites. The nation is pictured as a tree under whose shadow its members dwell. In a similar manner the mother, Israel, is distinguished from the children, the individual Israelites (Hosea 2:2). Revive — Better, bring to life — a picture of abundant fertility and prosperity (Hosea 10:1; Psalm 128:3). The scent thereof — Of the vine, Israel. Literally, his memorial, or, renown. The wine of Lebanon — Even Pliny speaks of the excellence of this wine; and more recent travelers praise it very highly (Ezekiel 27:18). G.A. Smith and others do not consider verse 7 a continuation of Jehovah’s promises in verses 5, 6, but an utterance of the prophet. The former reads, following in part the LXX., “They (Israel) shall return and dwell in his (Jehovah’s) shadow; they shall live well watered as a garden; till they flourish like a vine, and be fragrant like the wine of Lebanon.”

V. 6. His branches-His branches which are new sprung out, shall gather strength, and shall multiply in number. The olive-tree-Which retains its verdure all the winter and is rich in fruit; so the true Israel of God shall flourish not in fruitless beauty, but in lovely fruit, even in winter’s of affliction and trouble. As Lebanon-The mountain famous for cedars, where also were the trees that afford the frankincense, and many flowers which perfume the air; such shall the spiritual fragrance of the church be to God and man.

Verses 5, 6. I will be as the dew unto Israel — These verses contain gracious promises of God’s favour, and of blessings upon Israel’s conversion, represented by different metaphors. These are first described by that refreshment which copious dews give to the grass in the heat of summer. And if we consider the nature of the climate, and the necessity of dews in so hot a country, not only to refresh, but likewise to preserve life; if we consider also the beauty of the oriental lilies, the fragrance of the cedars which grow upon Lebanon, the beauteous appearance which the spreading olive-trees afforded, the exhilarating coolness caused by the shade of such trees, and the aromatic smell exhaled by the cedars; we shall then partly understand the force of the metaphors here employed by the prophet; but their full energy no one can conceive, till he feels both the want, and enjoys the advantage of the particulars referred to, in that climate where the prophet wrote. See Bishop Lowth’s xiith and xixth Prelection. Mr. Harmer’s illustration of this passage will be acceptable to the reader. “The image in general,” says he, “made use of here by Hosea, is the change that takes place upon the descent of the dew of autumn on the before parched earth, where every thing appeared dead or dying; upon which they immediately become lively and delightful. Israel, by their sins, reduced themselves into a wretched, disgraceful state, like that of the earth, when no rain or dew has descended for a long time; but God promised he would heal their backslidings, and restore them to a flourishing state. The gentleman that visited the holy land in autumn 1774, found the dews very copious then, as well as the rain, and particularly observed, in journeying from Jerusalem, a very grateful scent arising from the aromatic herbs growing there, such as rosemary, wild thyme, balm, &c. If the fragrant herbs between Jerusalem and Joppa afforded such a grateful smell, as to engage this ingenious traveller to remark it in his journal, the scent of Lebanon must have been exquisite; for Mr. Maundrell found the great rupture in that mountain, in which Canobin is situated, had ‘both sides exceeding steep and high, clothed with fragrant green from top to bottom, and everywhere refreshed with fountains, falling down from the rocks, in pleasant cascades; the ingenious work of nature.’“ This sufficiently illustrates the clause, His smell, that is, his fragrance, shall be like that of Lebanon. To illustrate the clause, He shall grow as the lily, and cast forth his roots as Lebanon, Mr. Harmer quotes a passage from Dr. Russell’s account of the natural history of Aleppo, vol. 1. c. 3: “After the first rains in the autumn, the fields everywhere throw out the autumnal lily daffodil; and the few plants which had stood the summer now grow with fresh vigour.” The other trees of Lebanon, as well as the cedars, are admired by travellers on account of their enormous size. So de la Roque, describing his ascending this mountain, says, the farther they advanced, the loftier were the trees, which, for the most part, were plane-trees, cypresses, and evergreen oaks. And Rauwolff, after mentioning several kinds of trees and herbs which he found there, goes on; But chiefly, and in the greatest number, were the maple-trees, which are large, high, and expand themselves very much with their branches: but, above all, the size of the cedar attracts admiration. “I measured,” says Maundrell, “one of the largest, and found it twelve yards six inches in girt, and yet sound; and thirty-seven yards in the spread of its boughs. At about five or six yards from the ground it was divided into five limbs, each of which was equal to a great tree.” The beauty of the olive-tree is frequently mentioned in Scripture, and has come under our observation before: see note on Psalm 128:3.

4-8. The sentiments expressed in Hosea 14:1-3, are essentially different from those expressed in Hosea 6:1-3. The latter were superficial; to them Jehovah could give no favorable response; the prayer in Hosea 14:2, 3, gives evidence of Israel’s sincerity; to it he responds with the promise of gracious redemption. The response is not addressed directly to Israel, but to the prophet; the former is referred to in the third person. Heal — The people’s condition is likened to a disease which requires the presence of a physician (Hosea 6:1). Backsliding — In Hosea 6:1, the people express the hope that Jehovah will heal, not their sin, but the damage caused by sin. Some commentators see in Hosea 14:4a, a reference to this expectation that Jehovah will restore their prosperity. That Jehovah will heal all “the damage which their backsliding has brought upon them” is undoubtedly true (5-7), but Jehovah will do something more; he will remove the cause of the calamity — the spirit of apostasy which is responsible for the present hopeless condition (Hosea 11:7; compare Jeremiah 31:31-33). Freely — Spontaneously. They need not purchase his love as they purchased the favor of Assyria and Egypt. Mine anger is turned away — The change of attitude on the part of Israel has made it possible for Jehovah to manifest himself again in love and mercy (Hosea 12:14). 4b belongs really to verse 5, and not to 4a. The two clauses in 4a form a complete parallelism, similarly 4b and 5a form a parallelism. Because Jehovah’s anger is turned away he will be as dew unto Israel. The disease healed, the ruins of the past removed, a life of prosperity and peace may begin; to it Jehovah will give his blessing. Dew — “The dews of Syrian nights are excessive; on many mornings it looks as if there had been a heavy rain.” This dew is of great importance in Palestine, since it is the only slackening of the drought which the country feels from May till October. In view of this fact it is only natural that dew should become a symbol of that which is refreshing, quickening, and invigorating (Psalm 133:3). Jehovah will put new energy and life into Israel (compare Micah 5:7). The figure of dew is used in 6:4, with an entirely different meaning.

The following verses (5-7) describe under various figures the splendor of the temporal and spiritual prosperity of the regenerated people. Grow as the lily — R.V., “blossom.” The figure suggests beauty (Song of Solomon 2:1, 2; Matthew 6:28, 29) and stateliness; perhaps also rapidity of multiplication. Pliny states that the lily is unsurpassed in its fecundity, one single root often producing fifty bulbs. Cast forth — That they may strike far and deep. His roots as Lebanon — Mountains are represented as having roots (Job 28:9); therefore the comparison may be with Lebanon itself, or the prophet may think of the cedars of Lebanon. In either case it is a figure of stability. His branches — Better, his saplings (compare Isaiah 53:2, “tender plant”); the shoots that spring up from the roots around the parent stem. Shall spread — Israel is not to be a single tree, but a whole garden. As the olive tree — The olive tree ranks high for its beauty. It is an evergreen, and its leaves have a beautiful appearance; the “arrangement of colors makes an olive tree at a little distance appear as if covered with a filmy veil of silver gauze, which gives a soft dreamy sheen to the landscape (Jeremiah 11:16).” The additional thought of serviceableness may be implied (see on Joel 1:10). His smell as Lebanon — Lebanon is rendered fragrant by its cedars and aromatic shrubs (Song of Solomon 4:11). A figure of the delight with which God and man will look upon Israel.

The interpretation of verse 7 is uncertain. Most modern commentators consider the text corrupt and attempt emendations. The English translations do not reproduce the Hebrew correctly. If the translation is changed, fairly good sense may be had from the present text; render: “They that dwell under his shadow shall again bring to life corn; they shall blossom as the vine.” The mixed figures in the two clauses — namely, the representation of one and the same person, on the one hand, as cultivating corn, on the other hand, as flourishing like a vine — are thought by some to constitute a serious objection to the correctness of the Hebrew text, but this is not conclusive; even Isaiah is at times inconsistent in his use of figures (Isaiah 5:24). His shadow — The shadow of Israel. They that dwell — The individual Israelites. The nation is pictured as a tree under whose shadow its members dwell. In a similar manner the mother, Israel, is distinguished from the children, the individual Israelites (Hosea 2:2). Revive — Better, bring to life — a picture of abundant fertility and prosperity (Hosea 10:1; Psalm 128:3). The scent thereof — Of the vine, Israel. Literally, his memorial, or, renown. The wine of Lebanon — Even Pliny speaks of the excellence of this wine; and more recent travelers praise it very highly (Ezekiel 27:18). G.A. Smith and others do not consider verse 7 a continuation of Jehovah’s promises in verses 5, 6, but an utterance of the prophet. The former reads, following in part the LXX., “They (Israel) shall return and dwell in his (Jehovah’s) shadow; they shall live well watered as a garden; till they flourish like a vine, and be fragrant like the wine of Lebanon.”

V. 7. They that dwell-As many as unite to the church, shall dwell under these spreading trees. Return-Revive and recover strength. As the corn-Which dies ere it lives to bring forth fruit. As the vine-Which in winter seems dead, but yet life, sap, and a fructifying virtue is in it. The scent thereof-The savour of it to God and good men shall be pleasing as the scent of the delicious wines of Lebanon.

Verse 7. They that dwell under his shadow shall return] The Targum is curious: “They shall be gathered together from the midst of their captivity; they shall dwell under the shadow of his CHRIST, and the dead shall revive.”

They shall revive as the corn] The justness and beauty of this metaphor is not generally perceived. After the corn has been a short time above the earth, in a single spike, the blades begin to separate, and the stalk to spring out of the centre. The side leaves turn back to make way for the protruding stalk; and fall bending down to the earth, assuming a withered appearance, though still attached to the plant. To look at the corn in this state, no one, unacquainted with the circumstance, could entertain any sanguine hope of a copious harvest. In a short time other leaves spring out; the former freshen, and begin to stand erect; and the whole seems to revive from a vegetative death. This is the circumstance to which the prophet refers “they shall revive as the corn.” Of this a prudent and profitable use may be made.

1. When a soul is first “drawn by the cords of love,” Hosea 11:4, every thing seems to it promising, comfortable, and delightful, like the corn in its first state.

2. But when the Spirit of judgment brings to the light of conscience the hidden things of iniquity, and repentance is deepened into contrition, the broken and the contrite heart groans, and thinks that all is lost; deep distress takes place, and discouragement succeeds discouragement. This answers to the corn in its second state.

3. By and by the pardon comes, and God’s love is shed abroad in the heart by the Holy Ghost; every hope is revived and realized, the full corn in the ear becomes manifest; and this answers to the corn in its third state. “They shall revive as the corn.” Glory be to God for his unspeakable gift!

Verse 7. They that dwell under his shadow shall return — “Not only was Israel to regain its former prosperity, but those smaller tribes of people that were connected with Israel, and shared in its depression, which are here described by dwelling under his shadow.” But many versions translate this clause, They shall return and dwell under his shadow. That is, they shall return to their own country, and rest safely under the protection of the Almighty. They shall revive as the corn — They shall arise out of their calamities: this is properly expressed by reviving as the corn, because the corn is buried, and lies as it were dead in the earth, till, after some time, it springs forth. And grow as the vine — Which in winter seems dead, but yet has life, sap, and a fructifying virtue in it. The reference here is to a vine that had been stripped of its leaves, and afterward flourishes again, recovering its lost verdure. A lively emblem this of the Jewish nation, arising from a state of great depression and affliction, and recovering its former prosperity and dignity. And a still more lively image of the revival and increase of true religion in the church of God, and of the graces and virtues of its members after a time of barrenness and unprofitableness. The scent thereof shall be as the vine of Lebanon — Their wisdom, holiness, and usefulness, their piety and virtue, shall diffuse an agreeable fragrance far and wide, and shall be acceptable both to God and man. Mr. Harmer produces several testimonies in proof of the excellence of the wine of Lebanon above all the wines of that part of the world: and indeed above those which have been most celebrated elsewhere.

4-8. The sentiments expressed in Hosea 14:1-3, are essentially different from those expressed in Hosea 6:1-3. The latter were superficial; to them Jehovah could give no favorable response; the prayer in Hosea 14:2, 3, gives evidence of Israel’s sincerity; to it he responds with the promise of gracious redemption. The response is not addressed directly to Israel, but to the prophet; the former is referred to in the third person. Heal — The people’s condition is likened to a disease which requires the presence of a physician (Hosea 6:1). Backsliding — In Hosea 6:1, the people express the hope that Jehovah will heal, not their sin, but the damage caused by sin. Some commentators see in Hosea 14:4a, a reference to this expectation that Jehovah will restore their prosperity. That Jehovah will heal all “the damage which their backsliding has brought upon them” is undoubtedly true (5-7), but Jehovah will do something more; he will remove the cause of the calamity — the spirit of apostasy which is responsible for the present hopeless condition (Hosea 11:7; compare Jeremiah 31:31-33). Freely — Spontaneously. They need not purchase his love as they purchased the favor of Assyria and Egypt. Mine anger is turned away — The change of attitude on the part of Israel has made it possible for Jehovah to manifest himself again in love and mercy (Hosea 12:14). 4b belongs really to verse 5, and not to 4a. The two clauses in 4a form a complete parallelism, similarly 4b and 5a form a parallelism. Because Jehovah’s anger is turned away he will be as dew unto Israel. The disease healed, the ruins of the past removed, a life of prosperity and peace may begin; to it Jehovah will give his blessing. Dew — “The dews of Syrian nights are excessive; on many mornings it looks as if there had been a heavy rain.” This dew is of great importance in Palestine, since it is the only slackening of the drought which the country feels from May till October. In view of this fact it is only natural that dew should become a symbol of that which is refreshing, quickening, and invigorating (Psalm 133:3). Jehovah will put new energy and life into Israel (compare Micah 5:7). The figure of dew is used in 6:4, with an entirely different meaning.

The following verses (5-7) describe under various figures the splendor of the temporal and spiritual prosperity of the regenerated people. Grow as the lily — R.V., “blossom.” The figure suggests beauty (Song of Solomon 2:1, 2; Matthew 6:28, 29) and stateliness; perhaps also rapidity of multiplication. Pliny states that the lily is unsurpassed in its fecundity, one single root often producing fifty bulbs. Cast forth — That they may strike far and deep. His roots as Lebanon — Mountains are represented as having roots (Job 28:9); therefore the comparison may be with Lebanon itself, or the prophet may think of the cedars of Lebanon. In either case it is a figure of stability. His branches — Better, his saplings (compare Isaiah 53:2, “tender plant”); the shoots that spring up from the roots around the parent stem. Shall spread — Israel is not to be a single tree, but a whole garden. As the olive tree — The olive tree ranks high for its beauty. It is an evergreen, and its leaves have a beautiful appearance; the “arrangement of colors makes an olive tree at a little distance appear as if covered with a filmy veil of silver gauze, which gives a soft dreamy sheen to the landscape (Jeremiah 11:16).” The additional thought of serviceableness may be implied (see on Joel 1:10). His smell as Lebanon — Lebanon is rendered fragrant by its cedars and aromatic shrubs (Song of Solomon 4:11). A figure of the delight with which God and man will look upon Israel.

The interpretation of verse 7 is uncertain. Most modern commentators consider the text corrupt and attempt emendations. The English translations do not reproduce the Hebrew correctly. If the translation is changed, fairly good sense may be had from the present text; render: “They that dwell under his shadow shall again bring to life corn; they shall blossom as the vine.” The mixed figures in the two clauses — namely, the representation of one and the same person, on the one hand, as cultivating corn, on the other hand, as flourishing like a vine — are thought by some to constitute a serious objection to the correctness of the Hebrew text, but this is not conclusive; even Isaiah is at times inconsistent in his use of figures (Isaiah 5:24). His shadow — The shadow of Israel. They that dwell — The individual Israelites. The nation is pictured as a tree under whose shadow its members dwell. In a similar manner the mother, Israel, is distinguished from the children, the individual Israelites (Hosea 2:2). Revive — Better, bring to life — a picture of abundant fertility and prosperity (Hosea 10:1; Psalm 128:3). The scent thereof — Of the vine, Israel. Literally, his memorial, or, renown. The wine of Lebanon — Even Pliny speaks of the excellence of this wine; and more recent travelers praise it very highly (Ezekiel 27:18). G.A. Smith and others do not consider verse 7 a continuation of Jehovah’s promises in verses 5, 6, but an utterance of the prophet. The former reads, following in part the LXX., “They (Israel) shall return and dwell in his (Jehovah’s) shadow; they shall live well watered as a garden; till they flourish like a vine, and be fragrant like the wine of Lebanon.”

V. 8. I have heard him-A gracious promise from God of hearing prayers. A green fir-tree-As a weary traveller finds rest and safety under a thick tree, so there is safety and refreshment under the protection of the Lord. From me-Of God alone.

Verse 8. What have I to do any more with idols?] The conversion of Ephraim is now as complete as it was sincere. God hears and observes this. I am like a green fir tree.] Perhaps these words should be joined to the preceding, as Newcome has done, and be a part of God’s speech to Ephraim. “I have heard him; and I have seen him as a flourishing fir tree.” He is become strong and vigorous; and from his present appearance of healthiness, his future increase and prosperity may be safely anticipated. From me is thy fruit found.] All thy goodness springs from the principle of grace which I have planted in thy soul; for as the earth cannot bring forth fruit without the blessing of God, sending the dews and rains, with the genial rays of the sun, so neither can the soul of man, even of the most pious, bear fruit, without a continual influence from the Most High. Without the former, neither grass could grow for cattle, nor corn for the service of man; without the latter, no seeds of righteousness could take root, no stalk of promise could grow, no fruit of grace could be produced. And the unclean spirit, which was cast out, would soon return; and, finding his former house empty, swept, and garnished, would re-enter with seven demons of greater power and worse influence; and the latter end of that man would be worse than the first. Reader, ever consider that all thy good must be derived from God; and all that good must be preserved in thee by his continued influence of light, love, and power upon thy soul.

Verse 8. Ephraim shall say, &c. — The words, shall say, are not in the Hebrew. The clause is therefore translated thus by Bishop Horsley, Ephraim! What have I to do any more with idols, “an exultation,” says he, “of Jehovah over idols. Ephraim! even he is returned to me. I have no more contest to carry on with idols. They are completely overthrown. My sole Godhead is confessed.” I have heard him, and observed him — It is I, not his idols, who have heard his petitions and watched over him to preserve him. I am like a green fir-tree — If these be understood as the words of God, the meaning is, It is I, who am ever-existing, and have it in my power to give my people blessings at all times; as the fir is ever green and flourishing, and affords its shelter, not only in the summer, but in the winter too, when all the rest of the trees are stripped of their leaves and can afford no shelter at all. In other words, As a weary traveller finds rest and safety under a green, thick, and flourishing tree, so there are safety and refreshment under the protection of Jehovah. But some understand these as the words of Ephraim, or Israel, acknowledging that he is in a flourishing condition; and then God reminds him in the next words, that his fruitfulness and prosperity are wholly owing to the divine blessing. Thus the church of God, and all the members thereof, how much soever they may abound in the fruits of righteousness, and in the comforts connected therewith, must confess, that from Christ the true and living vine is their fruit found; and they must not fail to give him the glory thereof, remembering, that without him they can do nothing excellent or praiseworthy; nothing that will ultimately promote the glory of God, or their own salvation.

Ver. 8. What have I to do any more with idols. When he shall come into covenant with Christ, every idol shall be abhorred.

8. Ephraim shall say, What have I to do — So Targum and Peshitto. R.V. margin reproduces the Hebrew more accurately, “O Ephraim, what have I to do.” The question is spoken by Jehovah, not by Ephraim (Israel). Jehovah knows that he can supply every need of his people; why, he inquires, should idols be joined with him in worship? The rest of the verse presents a justification of Jehovah’s claim to their whole-hearted service; he will supply all their needs. LXX. represents a slightly different text: “Ephraim, what hath he to do?” The answer implied is that he has nothing more to do with idols; he has entirely discarded them (verse 3). In view of Israel’s conversion Jehovah will supply all their needs. LXX. may have preserved the original text. I have heard — R.V., “answered” — The pronoun is emphatic, I on my part, or It is I who. The tense is a prophetic perfect, though the perfect; may be used to indicate that in the divine mind the change of attitude has already been determined upon. Jehovah will respond to Israel in the same spirit in which Israel approaches him (Hosea 2:15, 21, 23; compare Isaiah 65:24). Observed — R.V., “will regard,” that is, with loving care and tenderness (Isaiah 8:17; Deuteronomy 31:7). I am like a green fir tree — The precise kind of tree in the mind of the prophet may be uncertain, but there can be no doubt that he is thinking of the splendid forests of Mount Lebanon. The pronoun is again emphatic. Who is the speaker? The preceding clauses are evidently placed in the mouth of Jehovah; so is the last clause of verse 8. It seems natural, therefore, to ascribe these words also to him. Under the figure of an evergreen tree he seeks to teach the people that his interest in their welfare is unchangeable; that the protection and shelter he offers them will continue forever. Against this interpretation it is urged that Jehovah is nowhere else likened to a tree, and that such comparison is alien to the spirit of prophecy (Hosea 4:13; compare Isaiah 1:29). Consequently the words are placed in the mouth of Israel as a “naive self-congratulation on the part of Israel.” The last clause is interpreted as a reply by Jehovah, warning them not to boast in their prosperity, but to remember that Jehovah is the giver of every good and perfect gift. In favor of this view is the comparison of Israel with the forests of Lebanon (verse 5). The abrupt change in speakers, without indication of such a change, cannot be urged against this interpretation, for similar changes are found in other parts of the Old Testament (compare Psalm 132). Some have gone so far as to make Jehovah speak twice and Israel twice, assigning lines 1 and 3 to Israel, lines 2 and 4 to Jehovah. But if line 3 is spoken by Israel, of itself, and line 4 by Jehovah, of Israel, it is strange that the nation should be likened to two different kinds of trees in two successive clauses — to a fir tree and to a fruit tree. For this reason it may be better to assign the whole of verse 8 to Jehovah, and regard it as a continuation of the divine promises to Israel. From me is thy fruit found — All the fruitfulness and prosperity of Israel comes from Jehovah. There may be in the original a play upon the name Ephraim, as in Hosea 13:15.

With verse 8 closes the direct prophetic message. Verse 9 is the epilogue, summoning the people to lay to heart the lessons of the Book of Hosea. This epilogue is similar in import to the words of Jesus, “He that hath ears to hear, let him hear” (Matthew 11:15; 13:9, etc.). Because of its similarity in tone and language with the Wisdom Literature, the fact that the appeal seems to presuppose the fulfillment of Hosea’s oracles, and the lack of similarity with Hosea’s style, scholars are agreed almost universally in declaring the verse a later addition by some prophetic spirit who lived at a time and in surroundings which called for a message similar to that of Hosea. Whether Hosea is the author or not the meaning remains the same, but neither A.V. nor R.V. makes this meaning very clear. Both translations emphasize the difficulties presented by the divine providence as set forth by Hosea; few, if any, can comprehend them. Nevertheless, the author insists, they are straight, leading the faithful to life, the transgressor to destruction. While this interpretation brings out an important truth, it does not seem to touch the real thought of verse 9. This thought becomes plain if 9a is rendered as follows: “Whosoever is wise, let him understand these things; (whosoever is) prudent, let him know them.” Wise — A very common word in the Wisdom Literature; a wise person is one who knows and does what is right and proper or is anxious to do the same; such a one is exhorted to understand and lay to heart. These things — The warnings, exhortations, promises, etc., contained in the Book of Hosea. The advice is enforced by a parallel appeal. Why? For the ways of Jehovah are right — There is no injustice in the acts of his providence (Psalm 19:9; Deuteronomy 32:4). Just — He who is obedient to the divine will. Transgressors — The opposite of just; the man who is not obedient. The word just occurs nowhere else in Hosea. Shall walk in them — In the divine ways. To walk in God’s ways is ordinarily to “conduct one’s self in accordance with the divine will.” If this is the meaning here the statement of the author becomes equivalent to “the obedient to the divine will are obedient.” This is meaningless. To walk is in this verse equivalent to “to walk without encountering any obstacles.” He who learns the divine will as taught in the Book of Hosea, and is obedient to the same, shall live continually a happy and prosperous life; but the man who does not profit by these lessons, the transgressor who is disobedient to the divine will, shall meet his fate. Shall fall therein — Shall come to utter ruin. Whatever the outcome, the ways of Divine Providence are right. To one they mean life, to another death. Which it will be is determined by the individual’s attitude toward the will of God (1 Corinthians 1:18; compare Proverbs 11:5).

V. 9. Shall understand-Which the prophet has delivered. The ways-The ways which he would have us walk in towards him, his law, his ordinances, his whole doctrine are all righteous and equal. And the ways wherein God walks towards us, in afflicting or comforting are all righteous and equal. Shall walk in them-Will approve them all, justifying the righteousness of God’s displeasure, and confessing he remembereth mercy in the midst of judgment. And justifying the righteousness of his precepts by endeavouring to observe them. The transgressors-Wilful, obstinate sinners, stumble and are offended at his commands, but more at his judgments; they cast off the one, and vainly hope to shift off the other, ‘till at last they fall under the weight of their own sins and God’s wrath.

Verse 9. Who is wise, and he shall understand these things?] What things? Those which relate to the backslidings, iniquity, and punishment of Israel; and to the mercy and kindness of God in their promised restoration. The things which belong to the work of sin in the heart; the things which belong to the work of grace in the soul; and particularly the things mentioned in this wonderful chapter.

Prudent, and he shall know them?] He who endeavours to understand them, who lays his heart to them, such a person shall understand them. For the ways of the Lord are right] This is the conclusion which the prophet makes from the whole. All God’s conduct, both in the dispensation of justice and mercy, is right: all as it should be, all as it must be; because he is too wise to err, too good to be unkind. The just shall walk in them] This is a truth which he will always acknowledge; and illustrate it by a righteous and godly life. But the transgressors shall fall therein.] Howsoever good they might have been before, if they do not consider the necessity of depending upon God; of receiving all their light, life, power, and love from him; ever evidencing that faith which worketh by love; maintaining an obedient conduct, and having respect to all God’s precepts; they shall fall, even in the “way of righteousness.” When still using the Divine ordinances, and associating with God’s people, they shall perish from the way; and be like Ephraim, who once “spoke trembling,” and “was exalted in Israel,” who was “God’s beloved son,” and “called out of Egypt;” yet, by “offending in Baal,” giving way to “the idols of his heart,” fell from God, fell into the hands of his enemies, and became a wretched thrall in a heathen land. “Whoso is wise, let him understand these things!

Whoso is prudent, let him know them!”——

He who is well instructed will make a proper application of what he has here read; will tremble at the threatenings, and embrace the promises, of his God.

The Targum is worthy the most serious attention.

“The ways of the Lord are right, and the just who walk in them shall live for ever; but the ungodly, because they have not walked in them, shall be delivered into hell.”

How instructive, how convincing, how awakening, and yet how consolatory, are the words of this prophecy! Reader, lay them to heart. A godly mind cannot consider them in vain; such shall know them, and know that the ways of the Lord are right.

Verse 9. Who is wise, &c. — That is, who is so truly wise as duly to weigh and consider the important things contained in this prophecy, the duties prescribed, the blessings promised to the obedient, and the judgments threatened to the disobedient? The prophet’s words imply, that there were but few that were endued with such spiritual wisdom and understanding as to do so; but that those who were, would seriously consider and be affected by these things. He shall understand — he shall know them — Those that set themselves to understand and know these things, thereby make it appear that they are truly wise and prudent, and will thereby be made more so; and that many do not understand and know them, is because they are inconsiderate and unwise. Those that are wise in the doing of their duty, that are prudent in practical religion, are most likely to know and understand both the truths and providences of God, which are a mystery to others. The secret of the Lord is with them that fear him. For the ways of the Lord are right — “The ways of the Lord are both the ways which he himself takes in his moral government of the world, and the ways of godliness which he prescribes to man. These, taken together, are the ways of the Lord, and they are right, or straight,” (as µyrvy may be properly rendered,) “because they go straight forward, without deviation, to the end, — the happiness of man, and the glory of God.” And the just shall walk therein — The truly righteous will conform to the will of God, both in his precepts and in his providences, and shall have the comfort of so doing. They shall well understand the mind of God, both in his word and in his works, shall be well reconciled to both, and shall accommodate themselves to God’s intention in both. The righteous shall walk in those ways toward their great end, and shall not come short of it. Bishop Horsley renders this clause, And in them shall the justified proceed, but revolters shall stumble. “In the ways of God,” says he, “as they have been described, the justified, those who by faith in Christ have obtained remission of their sins and the gift of the Holy Ghost, shall proceed; they will be making daily and hourly approaches to their journey’s end. They shall be able to advance continually in the understanding of the ways of Providence, and of the way laid out by Jehovah for them. But to the incorrigible enemies of God, the very scheme of mercy itself will be a cause of error, confusion, and ruin.” Thus also Mr. Lowth: “They who are sincerely desirous to know and do the will of God, will be fully satisfied of the reasonableness of his laws, and the methods of his providence, and will readily comply with the directions of both, to the securing of their own eternal happiness; whereas men of perverse and disobedient tempers take offence at God’s commands, and repine against his providence, to their own ruin and perdition. The same sense is expressed in that observation of the son of Sirach, Ecclus. 39:24, As God’s ways are plain to the holy, so they are stumbling blocks to the workers of iniquity. To the same purpose are those words of Christ, Every one that is of the truth heareth my voice, John 18:37; and, He that is of God heareth God’s word, chap. 8:47. And St. Peter says, that Christ is become a stone of stumbling and a rock of offence to the disobedient, 1 Peter 2:8. The observation of Grotius is very remarkable upon this subject, De Verit. Christian. Relig., lib. 2. c. ult. The doctrine of the gospel was designed to be ‘tanquam lapis Lydius, ad quem ingenia sanabilia explorarentur,’ as a touchstone to try the tempers of men, whether they were corrigible or not.”

ISRAEL’S REPENTANCE — JEHOVAH’S PARDON, 1-9.

Aside from the question of authorship (see Introduction, p. 35ff.) chapter 14 presents several exegetical difficulties, especially in its latter part. Verse 9 stands by itself as an epilogue to the whole book. The author of this verse, who seems to look back over the fulfillment of Hosea’s oracles, expresses the thought that whosoever desires to become wise and prudent should become acquainted with the Book of Hosea. From it he may learn that Jehovah’s ways are right, and that the destinies of men are determined by their attitude toward the divine will. There is some uncertainty concerning the interpretation of verse 8, but the general thought of 1-8 is clear. The prophet exhorts Israel to return to Jehovah in humility and sorrow (1, 2a). He puts upon the lips of the Israelites words expressive of the deepest remorse, and of an earnest determination to remain forever loyal to Jehovah (2b, 3). To this penitent prayer Jehovah responds that he will graciously pardon, and shower upon the God-fearing people blessings hitherto unknown (4-8).

1. Return — Israel was an apostate; had gone after the Baals. To enjoy again the divine favor the people must return to their own God, Jehovah, in obedience and love (compare Hosea 6:1; Joel 2:12; Amos 4:6ff.). Out of the Old Testament idea of a return to Jehovah grew the New Testament idea of conversion. Jehovah thy God — In view of their constant tendency to run after other gods (Hosea 2:5; 4:12, etc.) they needed to be reminded again and again that Jehovah was their only legitimate God. Hast fallen — Or, stumbled; they were over-taken by calamity (Hosea 4:5; 5:5) as a result of their sin.