Teks -- Hosea 13:1-16 (NET)

Baal Worshipers and Calf Worshipers to be Destroyed

13:1 When Ephraim spoke, there was terror; he was exalted in Israel, but he became guilty by worshiping Baal and died. 13:2 Even now they persist in sin! They make metal images for themselves, idols that they skillfully fashion from their own silver; all of them are nothing but the work of craftsmen! There is a saying about them: “Those who sacrifice to the calf idol are calf kissers!” 13:3 Therefore they will disappear like the morning mist, like early morning dew that evaporates, like chaff that is blown away from a threshing floor, like smoke that disappears through an open window.

Well-Fed Israel Will Be Fed to Wild Animals

13:4 But I am the Lord your God, who brought you out of Egypt. Therefore, you must not acknowledge any God but me; except me there is no Savior. 13:5 I cared for you in the wilderness, in the dry desert where no water was. 13:6 When they were fed, they became satisfied; when they were satisfied, they became proud; as a result, they forgot me! 13:7 So I will pounce on them like a lion; like a leopard I will lurk by the path. 13:8 I will attack them like a bear robbed of her cubs– I will rip open their chests. I will devour them there like a lion– like a wild animal would tear them apart.

Israel’s King Unable to Deliver the Nation

13:9 I will destroy you, O Israel! Who is there to help you? 13:10 Where then is your king, that he may save you in all your cities? Where are your rulers for whom you asked, saying, “Give me a king and princes”? 13:11 I granted you a king in my anger, and I will take him away in my wrath!

Israel’s Punishment Will Not Be Withheld Much Longer

13:12 The punishment of Ephraim has been decreed; his punishment is being stored up for the future. 13:13 The labor pains of a woman will overtake him, but the baby will lack wisdom; when the time arrives, he will not come out of the womb!

The Lord Will Not Relent from the Threatened Judgment

13:14 Will I deliver them from the power of Sheol? No, I will not! Will I redeem them from death? No, I will not! O Death, bring on your plagues! O Sheol, bring on your destruction! My eyes will not show any compassion!

The Capital of the Northern Empire Will Be Destroyed

13:15 Even though he flourishes like a reed plant, a scorching east wind will come, a wind from the Lord rising up from the desert. As a result, his spring will dry up; his well will become dry. That wind will spoil all his delightful foods in the containers in his storehouse. 13:16 Samaria will be held guilty, because she rebelled against her God. They will fall by the sword, their infants will be dashed to the ground– their pregnant women will be ripped open.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Hos 13:1 - Ephraim

The ten tribes, of which Ephraim was the chief.

Wesley: Hos 13:1 - Spake trembling

Humbled himself before God.

Wesley: Hos 13:1 - Exalted himself

The kingdom flourished.

Wesley: Hos 13:1 - When he offended

So soon as they sinned, taking Baal to be their God.

Wesley: Hos 13:1 - He died

They lost their power and glory.

Wesley: Hos 13:2 - Of them

Of the idols.

Wesley: Hos 13:2 - Let the man

Let all that bring their offerings to these idols, worship and adore, and shew they do so by kissing the calves.

Wesley: Hos 13:4 - Thou shalt know

I forbad thee to know any other God but me, in gratitude thou shouldest know no other.

Wesley: Hos 13:5 - I did know

Owned, took care of, guided and supplied.

Wesley: Hos 13:6 - Their pasture

When they were come into Canaan, and had abundance of all things, they ran into luxury.

Wesley: Hos 13:6 - Was exalted

They grew proud.

Wesley: Hos 13:7 - Observe them

Watch for them, that I might be sure to take them.

Wesley: Hos 13:8 - Rent

First kill, then tear in pieces, and pull out the very heart.

Wesley: Hos 13:10 - Thy king

I would have been thy king to govern and save thee, but thou refusedst me in both: yet I will be thy king to punish thee.

Wesley: Hos 13:10 - Thy judges

Where are they now? And princes - Necessary to assist the king.

Wesley: Hos 13:11 - A king

Such as Shallum, Menahem, Pekah.

Wesley: Hos 13:12 - Is bound up

As sins unpardoned; for to loose sins is to forgive, and to bind sins is to charge them upon the sinner, Mat 16:19.

Wesley: Hos 13:12 - Hid

Not from God, but laid up with God against the day of recompense.

Wesley: Hos 13:13 - The sorrows

The punishment of his sins will overtake him suddenly, with great anguish.

Wesley: Hos 13:13 - An unwise son

A foolish son, who endangers himself and his mother.

Wesley: Hos 13:13 - He should not stay

As a child that sticks in the birth, so is Ephraim, one while will, another while will not return to God; and thus dies under the delay.

Wesley: Hos 13:14 - Ransom

By power and purchase, by the blood of the lamb of God, and by the power of his Godhead.

Wesley: Hos 13:14 - Them

That repent and believe.

Wesley: Hos 13:14 - From the grave

He conquered the grave, and will at the great day of the resurrection open those prison - doors, and bring us out in glory.

Wesley: Hos 13:14 - From death

From the curse of the first death, and from the second death, which shall have no power over us.

Wesley: Hos 13:14 - Thy plagues

Thus I will destroy death.

Wesley: Hos 13:14 - I will pull down those prison

walls, and bring out all that are confined therein, the bad of whom I will remove into other prisons, the good I will restore to glorious liberty.

Wesley: Hos 13:14 - Repentance shall be hid

I will never, as a man that repenteths, change my word and purpose, saith the Lord. What a glorious promise is this, which is interposed in the midst of all these judgments!

Wesley: Hos 13:15 - He

Ephraim.

Wesley: Hos 13:15 - His brethren

Either the rest of the tribes, or the nations who by league are become as his brethren.

Wesley: Hos 13:15 - An east

wind - An enemy as pernicious to his estate as the east - wind is to fruits.

Wesley: Hos 13:15 - Of the Lord

A mighty enemy, called here the wind of the Lord, the usual superlative in Hebrew.

Wesley: Hos 13:15 - The wilderness

Which lay south - east from Canaan.

Wesley: Hos 13:15 - The south

east winds in that country were of all, most hot and blasting.

Wesley: Hos 13:15 - He

The Assyrian army.

Wesley: Hos 13:15 - Shall spoil

Shall carry away all desirable vessels and furniture.

JFB: Hos 13:1 - When Ephraim spake trembling

Rather, "When Ephraim (the tribe most powerful among the twelve in Israel's early history) spake (authoritatively) there was trembling"; all reverentially feared him [JEROME], (compare Job 29:8-9, Job 29:21).

JFB: Hos 13:1 - offended in Baal

That is, in respect to Baal, by worshipping him (1Ki 16:31), under Ahab; a more heinous offense than even the calves. Therefore it is at this climax of guilt that Ephraim "died." Sin has, in the sight of God, within itself the germ of death, though that death may not visibly take effect till long after. Compare Rom 7:9, "Sin revived, and I died." So Adam in the day of his sin was to die, though the sentence was not visibly executed till long after (Gen 2:17; Gen 5:5). Israel is similarly represented as politically dead in Eze. 37:1-28.

JFB: Hos 13:2 - according to their own understanding

That is, their arbitrary devising. Compare "will-worship," Col 2:23. Men are not to be "wise above that which is written," or to follow their own understanding, but God's command in worship.

JFB: Hos 13:2 - kiss the calves

An act of adoration to the golden calves (compare 1Ki 19:18; Job 31:27; Psa 2:12).

JFB: Hos 13:3 - they shall be as the morning cloud . . . dew

(Hos 6:4). As their "goodness" soon vanished like the morning cloud and dew, so they shall perish like them.

JFB: Hos 13:3 - the floor

The threshing-floor, generally an open area, on a height, exposed to the winds.

JFB: Hos 13:3 - chimney

Generally in the East an orifice in the wall, at once admitting the light, and giving egress to the smoke.

JFB: Hos 13:4

(Hos 12:9; Isa 43:11).

JFB: Hos 13:4 - no saviour

Temporal as well as spiritual.

JFB: Hos 13:4 - besides me

(Isa 45:21).

JFB: Hos 13:5 - I did know thee

Did acknowledge thee as Mine, and so took care of thee (Psa 144:3; Amo 3:2). As I knew thee as Mine, so thou shouldest know no God but Me (Hos 13:4).

JFB: Hos 13:5 - in . . . land of . . . drought

(Deu 8:15).

JFB: Hos 13:6

Image from cattle, waxing wanton in abundant pasture (compare Hos 2:5, Hos 2:8; Deu 32:13-15). In proportion as I fed them to the full, they were so satiated that "their heart was exalted"; a sad contrast to the time when, by God's blessing, Ephraim truly "exalted himself in Israel" (Hos 13:1).

JFB: Hos 13:6 - therefore have they forgotten me

The very reason why men should remember God (namely, prosperity, which comes from Him) is the cause often of their forgetting Him. God had warned them of this danger (Deu 6:11-12).

JFB: Hos 13:7

(Hos 5:14; Lam 3:10).

JFB: Hos 13:7 - leopard

The Hebrew comes from a root meaning "spotted" (compare Jer 13:23). Leopards lurk in thickets and thence spring on their victims.

JFB: Hos 13:7 - observe

That is, lie in wait for them. Several manuscripts, the Septuagint, Vulgate, Syriac, and Arabic read, by a slight change of the Hebrew vowel pointing, "by the way of Assyria," a region abounding in leopards and lions. English Version is better.

JFB: Hos 13:8

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

JFB: Hos 13:8 - caul of . . . heart

The membrane enclosing it: the pericardium.

JFB: Hos 13:8 - there

"by the way" (Hos 13:7).

JFB: Hos 13:9 - thou . . . in me

In contrast.

JFB: Hos 13:9 - hast destroyed thyself

That is, thy destruction is of thyself (Pro 6:32; Pro 8:36).

JFB: Hos 13:9 - in me is thine help

Literally, "in thine help" (compare Deu 33:26). Hadst thou rested thy hope in Me, I would have been always ready at hand for thy help [GROTIUS].

JFB: Hos 13:10 - I will be thy king; where

Rather, as the Margin and the Septuagint, Syriac, Vulgate, "Where now is thy king?" [MAURER]. English Version is, however, favored both by the Hebrew, by the antithesis between Israel's self-chosen and perishing kings, and God, Israel's abiding King (compare Hos 3:4-5).

JFB: Hos 13:10 - where . . . Give me a king

Where now is the king whom ye substituted in My stead? Neither Saul, whom the whole nation begged for, not contented with Me their true king (1Sa 8:5, 1Sa 8:7, 1Sa 8:19-20; 1Sa 10:19), nor Jeroboam, whom subsequently the ten tribes chose instead of the line of David My anointed, can save thee now. They had expected from their kings what is the prerogative of God alone, namely, the power of saving them.

JFB: Hos 13:10 - judges

Including all civil authorities under the king (compare Amo 2:3).

JFB: Hos 13:11 - I gave . . . king in . . . anger . . . took . . . away in . . . wrath

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

JFB: Hos 13:12 - bound up . . . hid

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

JFB: Hos 13:13 - sorrows of a travailing woman

Calamities sudden and agonizing (Jer 30:6).

JFB: Hos 13:13 - unwise

In not foreseeing the impending judgment, and averting it by penitence (Pro 22:3).

JFB: Hos 13:13 - he should not stay long in the place of the breaking forth of children

When Israel might deliver himself from calamity by the pangs of penitence, he brings ruin on himself by so long deferring a new birth unto repentance, like a child whose mother has not strength to bring it forth, and which therefore remains so long in the passage from the womb as to run the risk of death (2Ki 19:3; Isa 37:3; Isa 66:9).

JFB: Hos 13:14

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

JFB: Hos 13:14 - repentance shall be hid from mine eyes

That is, I will not change My purpose of fulfilling My promise by delivering Israel, on the condition of their return to Me (compare Hos 14:2-8; Num 23:19; Rom 11:29).

JFB: Hos 13:15 - fruitful

Referring to the meaning of "Ephraim," from a Hebrew root, "to be fruitful" (Gen 41:52). It was long the most numerous and flourishing of the tribes (Gen 48:19).

JFB: Hos 13:15 - wind of the Lord

That is, sent by the Lord (compare Isa 40:7), who has His instruments of punishment always ready. The Assyrian, Shalmaneser, &c., is meant (Jer 4:11; Jer 18:17; Eze 19:12).

JFB: Hos 13:15 - from the wilderness

That is, the desert part of Syria (1Ki 19:15), the route from Assyria into Israel.

JFB: Hos 13:15 - he

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

JFB: Hos 13:16

This verse and Hos 13:15 foretell the calamities about to befall Israel before her restoration (Hos 13:14), owing to her impenitence.

JFB: Hos 13:16 - her God

The greatest aggravation of her rebellion, that it was against her God (Hos 13:4).

JFB: Hos 13:16 - infants . . . dashed in pieces, &c.

(2Ki 8:12; 2Ki 15:16; Amo 1:13).

Clarke: Hos 13:1 - When Ephraim spake trembling

When Ephraim spake trembling - When he was meek and humble, of a broken heart and contrite spirit

Clarke: Hos 13:1 - He exalted himself in Israel

He exalted himself in Israel - He became great in God’ s sight; he rose in the Divine esteem in proportion as he sank in his own. But this did not continue

Clarke: Hos 13:1 - He offended in Baal

He offended in Baal - He became an idolater

Clarke: Hos 13:1 - He died

He died - The sentence of death from the Divine justice went out against him

This has been differently understood: "As soon as Ephraim spake (To your tents, O Israel!) There was a trembling or commotion: then the kingdom was exalted in Israel."Thus taken, it refers to the division of the ten tribes from Rehoboam, son of Solomon, 1Ki 12:16, etc., and the establishment of the kingdom of Israel under Jeroboam in opposition to that of Judah; which breach was never healed.

Clarke: Hos 13:2 - And now they sin more and more

And now they sin more and more - They increase in every kind of vice, having abandoned the great Inspirer of virtue

Clarke: Hos 13:2 - Let the men that sacrifice kiss the calves

Let the men that sacrifice kiss the calves - This was the test. If there be a Jew that pretends to sacrifice, and whose conversion is dubious, let him come openly and kiss the calves. This will show what he is; no real Jew will do this. If he be an idolater, he will not scruple. This was the ancient method of adoration

1.    They kissed the idol

2.    When the statue was too high or too far off, they presented the hand, in token of alliance

3.    They brought that hand respectfully to their mouths, and kissed it

This was the genuine act of adoration; from ad , to, and os, oris , the mouth. So Pliny, Hist. Nat., lib. xxviii., c. 1. Adorando, dexteram ad oscula referimus

And Apuleius, Asin., lib. iv

Admoventes oribus suis dexteram, ut ipsam prorsus deam religiosis adorationibus venerabantur

See Calmet, and see the note on Job 31:17.

Clarke: Hos 13:3 - Therefore they shall be as the morning Cloud - as the early Dew - as the Chaff - as the Smoke

Therefore they shall be as the morning Cloud - as the early Dew - as the Chaff - as the Smoke - Four things, most easy to be driven about and dissipated, are employed here to show how they should be scattered among the nations, and dissipated by captivity.

Clarke: Hos 13:4 - I am the Lord thy God

I am the Lord thy God - This was the first discovery I made of myself to you, and the first commandment I gave; and I showed you that besides me there was no Savior. There is a remarkable addition in the Septuagint here: "But I am Jehovah thy God, who stretched out the heavens and created the earth. And I showed them not to thee, that thou shouldest walk after them. And I brought thee up out of the land of Egypt,"etc. This might have been once in the Hebrew text.

Clarke: Hos 13:5 - I did know thee

I did know thee - I approved of thee; I loved thee; and by miraculously providing for thee in that land of drought, I demonstrated my love.

Clarke: Hos 13:6 - According to their pasture

According to their pasture - They had a rich pasture, and were amply supplied with every good. They became exalted in their heart, forgat their God, and became a prey to their enemies. "He that exalteth himself shall be abased."

Clarke: Hos 13:7 - I will be unto them as a lion

I will be unto them as a lion - שחל shachal is supposed to mean here the black lion, frequent in Ethiopia

Clarke: Hos 13:7 - As a leopard

As a leopard - נמר namar , so termed from its spotted skin, for to be spotted is the signification of the root

Clarke: Hos 13:7 - Will I observe them

Will I observe them - The leopard, tiger, and panther will hide themselves in thick bushwood, near where they expect any prey to pass; and as soon as it comes near, spring suddenly upon it. To this is the allusion in the text: "By the way will I observe them;"watch for them as the leopard does. They shall be greatly harassed even on their way to Assyria, when going into captivity.

Clarke: Hos 13:8 - As a bear - bereaved

As a bear - bereaved - This is a figure to denote excessive ferocity. See the note on 2Sa 17:8 (note), where a remarkable instance is given

Clarke: Hos 13:8 - And will rend the caul of their heart

And will rend the caul of their heart - Every savage beast goes first to the seat of the blood when it has seized its prey; as in this fluid they delight more than in the most delicate parts of the flesh

Clarke: Hos 13:8 - There will I devour them like a lion

There will I devour them like a lion - לביא labi , the old strong lion; drinking the blood, tearing the flesh, and breaking the bones to extract the marrow

Clarke: Hos 13:8 - The wild beast shall tear them

The wild beast shall tear them - Probably this refers to the chakal or jackal, who frequently hunts down the prey, which the lion takes the liberty to devour, while the jackal stands by, and afterwards picks the bones. Hence he has been called the lion’ s Provider, and the lion’ s waiting-man.

Clarke: Hos 13:9 - O Israel, thou hast destroyed thyself

O Israel, thou hast destroyed thyself - These evils come not by my immediate infliction; they are the consequences of thy own crimes. In the above terrifying figures of the ferocious beasts, the prophet only shows what they would meet with from the hand of the Assyrians in the war, the famine, and the captivity; God being represented as doing what he only permits to be done

Clarke: Hos 13:9 - But in me is thine help

But in me is thine help - "Though thou hast destroyed thyself, yet in me alone can thy help be found"- Newcome. And others read, And who will help thee? reading מי mi , who, for בי bi , in me. Though this is countenanced by the Syriac, yet there is no evidence of it in any of the MSS. yet collated, nor do I think it to be the true reading.

Clarke: Hos 13:10 - Give me a king and princes?

Give me a king and princes? - Referring to the time in which they cast off the Divine theocracy and chose Saul in the place of Jehovah.

Clarke: Hos 13:11 - I gave thee a king in mine anger

I gave thee a king in mine anger - Such was Saul; for they highly offended God when they clamoured to have a king like the heathen nations that were around them

Clarke: Hos 13:11 - Took him away in my wrath

Took him away in my wrath - Permitted him and the Israelites to fall before the Philistines. Others think that Shalmaneser was the king thus given, and Hoshea the king thus taken away.

Clarke: Hos 13:12 - The iniquity of Ephraim is bound up

The iniquity of Ephraim is bound up - It is registered in my court of justice; the death warrant is in store, and will be produced in due time. Though there be not at present the judgment inflicted which such glaring transgressions demand, yet it will surely come. Such crimes cannot go unpunished.

Clarke: Hos 13:13 - The sorrows of a travailing woman

The sorrows of a travailing woman - These judgments shall come suddenly and unavoidably

Clarke: Hos 13:13 - The place of the breaking forth of children

The place of the breaking forth of children - As there is a critical time in parturition in which the mother in hard labor may by skillful assistants be eased of her burden, which, if neglected, may endanger the life both of parent and child, so there was a time in which Ephraim might have returned to God, but they would not; therefore they are now in danger of being finally destroyed. And, speaking after the manner of men, he must be deemed an unwise son, who if he had power and consideration, would prolong his stay in the porch of life, where he must necessarily be suffocated; so is Ephraim, who, though warned of his danger, having yet power to escape, continued in his sin, and is now come to destruction. I could illustrate the allusion in the text farther, and show the accurate propriety of the original; but the subject forbids it.

Clarke: Hos 13:14 - I will ransom them from the power of the grave

I will ransom them from the power of the grave - In their captivity they are represented as dead and buried, which is a similar view to that taken of the Jews in the Babylonish captivity by Ezekiel in his vision of the valley of dry bones. They are now lost as to the purpose for which they were made, for which God had wrought so many miracles for them and for their ancestors; but the gracious purpose of God shall not be utterly defeated. He will bring them out of that grave, and ransom them from that death; for as they have deserved that death and disgraceful burial, they must be redeemed and ransomed from it, or still lie under it. And who can do this but God himself? And he will do it. In the prospect of this the prophet exclaims, in the person of the universal Redeemer, "O death, I will be thy plagues;"I will bring into thy reign the principle of its destruction. The Prince of life shall lie for a time under thy power, that he may destroy that power

Clarke: Hos 13:14 - O grave, I will be thy destruction

O grave, I will be thy destruction - I will put an end to thy dreary domination by rising from the dead, and bringing life and immortality to life by my Gospel, and by finally raising from the death the whole human race in the day of the general resurrection

שאול sheol , which we translate grave, is the state of the dead. מות maveth , which we translate death, is the principle of corruption that renders the body unfit to be longer the tenement of the soul, and finally decomposes it. Sheol shall be destroyed, for it must deliver up all its dead. Maveth shall be annihilated, for the body shall be raised incorruptible. See the use which the apostle makes of this passage, 1Co 15:54, 1Co 15:55; but he does not quote from the Hebrew, nor from any of the ancient versions. He had to apply the subject anew; and the Spirit, which had originally given the words, chose to adapt them to the subject then in hand, which was the resurrection of the dead in the last day. Instead of דבריך debareycha , thy plagues, one of my oldest MSS., ninety-six of Kennicott’ s and thirty-two of De Rossi’ s, have דברך debarcha , thy plague, that which shall carry thee off, as the plague does them who are affected by it. To carry off, carry away, is one of the regular meanings of the verb דבר dabar

Clarke: Hos 13:14 - Repentance shall be hid from mine eyes

Repentance shall be hid from mine eyes - On these points I will not change my purpose; this is the signification of repentance when attributed to God.

Clarke: Hos 13:15 - Though he be fruitful

Though he be fruitful - יפריא yaphri ; a paronomasia on the word אפרים ephrayim , which comes from the same root פרה parah , to be fruitful, to sprout, to bud

Clarke: Hos 13:15 - An east wind shall come

An east wind shall come - As the east wind parches and blasts all vegetation, so shall Shalmaneser blast and destroy the Israelitish state.

Clarke: Hos 13:16 - Samaria shall become desolate

Samaria shall become desolate - This was the capital of the Israelitish kingdom. What follows is a simple prophetic declaration of the cruelties which should be exercised upon this hapless people by the Assyrians in the sackage of the city.

Calvin: Hos 13:1 - NO PHRASE

Interpreters agree not in their view of this verse. Some say that trembling was excited in Israel when Ephraim, that is, Jeroboam, who was born of that tribe, exhorted the people to worship the calves. By the word רתת , retat, “trembling,” they understand, that the people were so astonished, that they without thought immediately obeyed the will, or rather the humour, of their impious king. And if this sense be approved, the word, trembling, may be in another way explained, even in this, — that the people did not immediately embrace that perverted worship, but dreaded, as is wont to be the case with regard to new things, and which seem to have nothing reasonable in their favour. But these expounders wholly depart, in my judgement, from the intention of the Prophet; for, on the contrary, he sets forth here the twofold state of the kingdom of Israel, that it might hence be manifest that the ten tribes had been through their own fault rejected by the Lord, and had thus fallen from that dignity unto which the Lord had raised them.

He therefore says, When Ephraim spake formerly, his voice dreaded, ⁸⁹ and he raised himself in Israel; that is, among the whole race of Abraham. But now he is dead, or is fallen, after he has begun to sin in Baal. Then, in the first sentence, the Prophet records the honours with which God had favoured that tribe. Ephraim, we know, was the younger of the sons of Joseph. Manasseh ought not only to have had the pre-eminence, but also to have reigned alone in that family; for the people were divided into twelve tribes. But God intended to raise up two chiefs in the house of Joseph, and preferred the younger to the first-begotten. Hence Ephraim, who had increased in number and power, and had at length obtained the royal dignity, ought to have acknowledged the singular favour of God. And by way of reproach, the Prophet here says, that all trembled at the single voice of Ephraim; that is, when he became endued with authority, and then, that he was exalted in Israel. He ought to have been deemed of no account, he ought to have been inferior to his brother, who was the first-born, and yet he excelled all the tribes. Since, then, God had conferred so much honour on the tribe of Ephraim, the more grievous was his fault, that he afterwards had fallen away unto idols; yea, that he began his reign with superstition, when God was pleased to choose and anoint Jeroboam king. And surely that he, when raised beyond all hope to the throne by the hand of God, should, instead of testifying his gratitude, immediately corrupt the whole worship of God, this was extremely inconsistent.

But the Prophet says, in the second place, that they died from the time they had thus fallen away from true and lawful worship, in order that they might understand that they received the just reward of their impiety when God’s hand was opposed to them, when they were oppressed by adversity. We now perceive the obvious meaning, of the Prophet to be, that the Israelites formerly flourished, especially the tribe of Ephraim, from whom Jeroboam arose, so that, by their voice alone, they subdued all their neighbours, and that beyond the expectation of men, they suddenly emerged and erected a new kingdom among the children of Abraham.

He afterwards adds, that after they had sinned by Baal, they became dead: for God deprived the tribe of Ephraim of the power with which he had before adorned him, so that they were but little short of being destroyed. For though his kingdom had not wholly fallen, it had yet come to such an extremity that the Prophet might justly say that they, who were so far removed from their former state, were dead. But when he says that they sinned by Baal, he does not mean that this was the beginning of their idolatry; for Jeroboam at first made the calves, and it was his successor who built Baal, and borrowed that superstition, as it is supposed, from the neighbouring Sidonians. But God records here what is more grievous, and less excusable, — that the Israelites polluted themselves with the filth of the Gentiles, so that they differed nothing from the profane and unbelieving, who had no acquaintance with sound doctrine.

We are moreover taught in this place, that when kings are endued with any authority, when they are strong in power, all this comes from God; for unless God strikes terror into men, no one would receive the yoke of another, at least all would desire equality, or one would raise himself above others. It is then certain, that when any one excels among many in power, this is done through the secret purpose of God, who constrains to order the common people, and causes them not to deny obedience to the command of one man. This is what Hosea now teaches, when he upbraids the tribe of Ephraim with respect to this terror; for if Ephraim had been formidable through his own power, there would have been no room for the Prophet’s reproof: but as this was the peculiar gift of God, the Prophet justly says, that the tribe of Ephraim were in great honour until they had fallen into superstition. Let us now proceed —

Calvin: Hos 13:2 - NO PHRASE

In this verse the Prophet amplifies the wickedness of the people, and says, that they had not only in one day cast aside the pure worship of God, and entangled themselves in superstitions; but that they had been obstinate in their own depravity. They have added, he says, to their sin, and have made a molten thing of their silver When Israel, as we have said, departed from the worship of God, they made calves, and made them under a specious appearance; but when many superstitions were added, one after another, there was, as it were, an accumulation of madness, as if the Israelites designedly wished to subvert the law of God, and to show that they cared nothing for the only true God, by whom they had been redeemed. This is the reason why the Prophet says that they made progress in wickedness, and observed no moderation in sinning, and this is what usually happens, unless God draws men back. As soon as they fall away, they rush headlong into evil; for they take a greater liberty in sinning, after they have turned their back on God.

Hence this reproof of the Prophet ought to be noticed, for he inveighs against the obstinate wickedness of Israel; and says, that they made for themselves of their silver a molten thing As we have seen above, they abused the gifts of God by devoting to superstition what the Lord had destined for their use. The end for which God has bestowed silver, we know, is, that men may carry on commerce with one another, and apply it also to other useful purposes. But when they make to themselves gods of silver, there is an astonishing stupidity in their ingratitude, for they pervert the order of nature, and forget that silver is given for another end, and that is as we have said for their use. The Prophet at the same time intimates, that the Israelites were less excusable, inasmuch as when they were enriched, they became proud of their wealth. Satiety, we know, is the cause of wantonness, as, it will be shortly stated again.

But what the Prophet adds ought to be especially observed, According to their own understanding Here he severely reproves the Israelites, because they had not subordinated all their thoughts to God, but, on the contrary, followed what pleased themselves. It was then according to their own invention The word which the Prophet uses is not unsuitable, though “understanding,” the word which the Prophet adopts, is among the Hebrews taken in a good sense. But what is treated of here is the worship of God, with respect to which all the prudence, all the reason, all the wisdom of men, and, in short, all their senses, ought to be suspended: for if, in this case, they of themselves adopt any thing, be it ever so little, they inevitably vitiate the worship of God. How so? Because obedience, we know, is better than all sacrifices. This then is the rule, as to the right worship of God, — that men must become foolish, that they must not allow themselves to be wise, but that they are only to give ear to God, and to follow what he commands. But when men’s presumption intrudes, so that they devise a new mode of worship, they then depart from the true God, and worship mere idols. The Prophet then by the word, understanding, condemns here whatever pleases the judgement and reason of men; as though he said, “The true rule of religion, as to the worship of God, is, that nothing human is to be mingled, that no one is to bring forward what is his own, or what seems good to himself.” In short, the understanding of men is here opposed to the command of God; as though the Prophet said, “One great difference between the true worship of God and all fictitious and degenerated modes of worship, is obedience to the word of God; if we be wise according to our own judgement, all we do is corrupt.” How so? Because whatever men devise of themselves is a pollution of divine worship. Hence Paul, in Col 2:0, ⁹⁰ refutes all the fancies of men by this one argument, “They are,” he says, “the traditions of men, though they may have the show of wisdom.”

We now apprehend what the Prophet meant, and why he added the word “understanding;” it was, that the Israelites might learn, that all the worship which was in use among them, was perverted and vicious; for it was not founded on the command of God, but flowed from a different source, even the understanding of men. It then follows, as we have said before, that in religion nothing is to be attempted by us, but we are to follow this one law in worshipping God — simply to obey his word.

He afterwards adds, Idols, the work of artificers altogether The Prophet, in the second place, derides the grossness which had fascinated the minds of the people, as they worshipped in the place of God the works of men. For it is usual with all the Prophets, in order to render the stupidity of men as it were palpable, to show that it is wholly unreasonable to worship idols; for a material cannot with any propriety be worshipped. When there is before us a great mass or a great heap of gold or silver, no one imagines that there is in it any divinity: when one passes through a wood, he transfers not to trees the glory due to God; and the same may be said of stones. But when the hand of the artificer is applied, the plate of gold begins to be a god; so also the trunk of a tree seems to put on the glory of God, when it receives a certain form from the workman; and the same is the case with other things. Now it is extremely absurd to suppose that an artificer, as soon as he has hewn some wood, or as soon as he has melted gold or silver, can make a god, and convey divinity to a dead thing; and yet it is well known that this is thought everywhere to be the case. Superstitious men allege in excuse, that this does not proceed from the hand of the artificer, but that as they wish for some sign of God’s presence, and as they cannot otherwise set forth what God is, God is in that form. But this still remains true, that workmen by their skill make gods of lifeless things, to which no honour can belong. Since it is so, the Prophet now justly says, that what the people of Israel worshipped was the work of artifices; and he said this, that they might know that they became shamefully foolish, when they left the true God, the Creator of heaven and earth, and prostrated themselves before idols made by hands.

But he adds, that they say to one another while they sacrifice men, Let them kiss the calves ⁹¹ Though this place is in various ways explained, I am yet content with the obvious meaning of the Prophet. He again derides them for exhorting one another to worship the calf: For by kissing he means by a figure a profession of worship or adoration, as it is evident from other parts of Scripture. It is said in 1 Kings, ⁹² I have preserved for myself seven thousand men, who have not bent the knee before Baal, nor kissed him. To kiss Baal then was a sign of reverence. And this practice, we see, has been retained by the superstitious, as the case is at this day with the Papists, who observe this special custom of kissing their idols. But what does the Prophet now say? They encourage one another, he says, in the worship of the calves, and in the meantime “they sacrifice men”. The Prophet doubtless condemns here that abominable and savage custom of parents sacrificing their children to Moloch. It was utterly repugnant to the feeling of nature for parents to immolate their own children. For though this was once commanded to Abraham, we yet know that the design was, that God intended by this proof to try the obedience of his servant: but Abraham was not at last suffered to do what he purposed.

They then immolated men. If it was right to sacrifice men, surely such a service ought to have been rendered at least to the only true God. If it was lawful to sacrifice man for the sake of man, it was certainly ridiculous to do so to conciliate the calf; and it was especially strange, when parents hesitated not to appease dead statues by the blood of their children. This absurdity then the Prophet now points out as with the finger, that he might try to make the Israelites ashamed of their base conduct. “See,” he says, “how brutish ye are; for ye immolate to the calves and kiss them, and more still, ye sacrifice men. Is there so much worthiness in the calf, that man, who far excels it, must be killed before it? Is not this wholly inconsistent with every thing like reason?” We now understand what the Prophet meant. They say then one to another, while they immolate men, Let them kiss the calves

But we learn from this and similar places, that we ought to notice those absurdities in which wretched men involve themselves, when they are lost in their own devices, after having left the word of God: for this word is to be to us as a bridle to keep us from going astray with them in their monstrous devices; for when we observe these delirious things which even nature itself abhors, it is evident that God thereby restrains and preserves us as it were by his outstretched hand. With this design the Prophet now shows how stupid the Israelites were, and how prodigious was their frenzy when they kissed the calves with great reverence, and also sacrificed men. So at this day with respect to those under the Papacy, we ought not only to adopt this argument, that they departed from the true God when they sought for themselves new and strange modes of worship, without the warrant of his word, but we ought also to bear in mind that their puerilities are to be ascribed to the same cause. And we see how God has given them up to a reprobate mind, so that they throw aside no kinds of absurdities. And this consideration, as I have said, will serve to awaken those who are as yet healable, when they understand that they have been infatuated; having been in this manner admonished, they may return to the right way. And that we ourselves may give thanks to God, and detest more and more that filth in which we were for a time involved, and remember that there is nothing more to be dreaded than that the Lord should allow us loose reins, the very example of his vengeance as to all idolaters is made known to us; for as soon as they departed from the pure worship of God, they gave themselves up, as we have stated, to the most shameful stupidity. Let us proceed —

Calvin: Hos 13:3 - NO PHRASE

The Prophet employs here four similitudes to show the condition of Israel. How much soever they flourished for a time, and might be deemed happy, their state would yet be fading and evanescent. They shall be, he says, as the morning cloud: though they be loftily proud, the Lord will yet shake off from them whatever power they may have. Secondly, they shall be as the dew that rises up in the morning — having nothing substantial in them. Thirdly they shall be as the chaff which from the floor is driven by a whirlwind And, lastly they shall be, he says, as the smoke; for as the smoke produces thick darkness, and, after having gone out of the chimney, disperses and disappears, so these proud people, how much soever they may have praised themselves, would not continue in a permanent condition.

We hence conclude, that the Israelites were not so much like the dead, but that yet they had some power remaining in them: for God would have otherwise threatened to no purpose, that they should be made like a cloud, and the dew, and the chaff, and the smoke: but they had been already in a great measure consumed. And God denounces on them here utter destruction, that they might not think that they had already suffered the last punishment, and that they might not suppose that they could gather new strength: for proud men entertain vain confidence, through which they remove to a distance the judgement of God. Lest, then, they should delude themselves with such allurements, the Prophet here declares that their condition would be fading, such as would soon come to ruin. It follows —

Calvin: Hos 13:4 - I am then // A God,

The Prophet now repeats the sentence which we have noticed in the last chapter for the sake of amplifying the sin of the people. For had they never known sound doctrine, had they never been brought up in the law, there would have been some colour for alleviating their fault; because they might have excused themselves by saying, that as they had never known true religion, they had gone astray according to the common practice of men; but as they had from infancy been taught sound doctrine, as God had brought them up as it were in his own bosom, as they had learned from their first years what it was to worship God purely, when they thus retook themselves to the superstitions of the heathens, what could there be for an excuse for them? We then see the bearing of the complaint, when God says, that he had been the God of Israel from the land of Egypt

I am then, he says, Jehovah your God. By calling himself Jehovah, he glances at all their fictitious gods; as though he said “I am doubtless justly, and in mine own rights your God; for I am of myself — I am the Creator of the world, no one can take away my power: but whence have these their divinity, except from the madness of men?” He says further, I am thy God, O Israel; that is, “I have manifested myself to thee from the land of Egypt, from thy very nativity. When I redeemed thee from Egypt I brought thee out as it were from the womb to the light of life; for Egypt was to thee like the grave. Thou didst then begin to live, and to be some sort of people, when I stretched forth my hand to thee.”

And now also ought to be noticed what I have said before, that the people were redeemed on this condition, that they should devote themselves wholly to God. As we are at this day Christ’s, and no one of us ought to live according to his own will, for Christ died and rose again for this end, that he might be the Lord of the living and of the dead: so also then, the Israelites had been redeemed by God, that they might offer themselves wholly to Him. And since God ruled by this right over the people of Israel, how shameful and inexcusable was their defections when the people wilfully abandoned themselves to the superstitions of the Gentiles?

A God, he says, besides me thou oughtest not to know These words the Prophet had not before used. This sentence, then, is fuller, for it more clearly explains the import of what he had said, that God had purchased Israel for himself by bringing them out of Egypt, and that is, that Israel ought to have been content with this one Redeemer, and not to seek for themselves other gods. A God, then, besides me thou shalt not know. For if this one God was sufficient for redeeming his people, what do the people now mean, when they wander, and seek aid here and there? For they ought to render to God the life received from him, which they now enjoy, and ought to acknowledge to be sufficiently safe under his protection. We now then see why this was added, Thou shalt not know a God besides me

A reason, confirmatory of this, follows: For no one, he says, is a Saviour except me The copulative ו , vau, ought to be regarded here as a causative, For no one, etc., or, Surely no one is a Saviour except me. And this is a remarkable passage; for we learn that the worship of God does not consist in words, but in faith, and hope, and prayer. The Papists of the present day think that they do not profane the worship of God, though they fly to statues, though they pray to dead men, though they look here and there for the accomplishment of their hopes. How so? Because they ever retain the only true God, that is, they do not ascribe the name of God to Christopher or to Antony. The Papists think themselves free from all blame, since God retains his own name. But we see how differently the matter is regarded by the Lord. “I am,” he says, “the only true God.” How is this? “Because I am the only Saviour: feign not to thyself another God, for thou shalt find none that will save thee.” Then God puts an especial value on the honour that is due to him from hope and prayer; that is, when our soul recumbs on him alone, and when we seek and hope for salvation from no other but from him. We see then how useful is the doctrine contained in this passage, in which the Prophet clearly shows, that the Israelites acted absurdly and shamefully when they formed another god for themselves, for no Saviour, except the one true God, can be found.

Calvin: Hos 13:5 - NO PHRASE

He afterwards adds Thee I knew in the desert, in the land of droughts God here confirms the truth that the Israelites had acted very absurdly in having turned their minds to other gods, for he himself had known them. The knowledge here mentioned is twofold, that of men, and that of God. God declares that he had a care for the people when they were in the desert; and he designates his paternal solicitude by the term, knowledge: I knew thee; that is, “I then chose thee a people for myself, and familiarly manifested myself to thee, as if thou were a near friend to me. But then it was necessary that I should have been also known by thee.” This is the knowledge of men. Now when men are known by God, why do they not apply all their faculties, so that they may remain fixed on him? For when they divert them to other objects, they extinguish, as much as they can, this benefit of God. So also Paul speaks to the Galatians,

‘After ye have known God, or rather after ye are known by him,’ (Gal 4:9.)

In the first clause, he shows that they had done very wickedly in retaking themselves to various devices after the light of the gospel had been offered to them: but he increases their sin by the next clause, when he says, ‘Rather after ye are known by him;’ as though he said, “God has anticipated you by his gratuitous goodness. Since, then, God has thus first known you, and first favoured you with his grace, how great and how shameful is now your ingratitude in not seeking to know him in return?” We now then see why the Prophet added that the Israelites had been known by God in the desert, in the land of droughts

And there is an express mention made of the desert: for it was then necessary for the people to be sustained miraculously by the Lord; for except God had rained manna from heaven, and had also given water for drink, the people must have miserably perished. Since, then God had thus supported the people contrary to the usual course of nature, so that without his paternal care there could have been no hope of life, the Prophet now rightly adds, In the desert, in the land of droughts; that is, in that dry solitude, where not a grain of corn grew, so that the people could not live except God had, as it were, with his own hand, given them meat, and put it in their mouth. We now see that the extreme impiety of the people is here manifestly proved; for having been taught in God’s law, and been encouraged by so many benefits, they yet went astray after profane superstitions. And the Prophet, at the same time, adds —

Calvin: Hos 13:6 - NO PHRASE

The Prophet shows here that the people were in every way intractable. He has indeed handled this argument in other places; but the repetition is not superfluous. After he had said that the people were ungrateful in not continuing in the service of their Redeemer, by whom they had been so kindly and bountifully treated in the desert, where they must have perished through famine and want, had not the Lord in an unwonted manner brought them help in their great necessity, he now adds, “The Lord would have also allured you by other means, had you not been of a wholly wild and barbarous disposition: but it is hence manifest, that you are utterly disobedient; for after you have been brought out of the desert, you came to rich pastures.” For the land of Israel is here compared to rich and fertile pastures; as though he said, “God has placed you in an inheritance where you might eat to the full, as when a shepherd leads his sheep to a spot especially fertile.” What did take place? To their pastures they came, and were filled; they were filled, and elevated became their heart, and they forgat me

Since, then, the Israelites had extinguished the memory of their redemption, after the Lord had fed them when hungry in the desert, and since in their fulness they rejected God, and shook off his yoke, and, like ferocious horses, kicked against him, it became evident that their nature was so unnameable, that they could by no means be reduced to obedience or submission. We shall defer the rest till tomorrow.

Calvin: Hos 13:7 - NO PHRASE

The Prophet denounces again on the Israelites the vengeance of God; and as they were become torpid through their own flatteries, as we have already often observed, he here describes the terrible judgement of God, that he might strike fear into the obstinate, so that they might at length perceive that they had to do with God, and begin to dread his power. And this, as we have said, was very necessary, when the Prophets intended to awaken hypocrites; for self- confidence so inebriates them, that they hesitate not to despise all the threatenings of God: and this is the reason why he adopts these three similitudes. He first compares God to a lion, then to a leopard, and then to a bear. I will be, he says, like a lion, like a leopard, and then like a bear God, we know, is in his own nature merciful and kind; when he says that he will be like a lion, he puts on as it were another character; but this is done on account of men’s wickedness, as it is said in Psa 18:26,

‘With the gentle, thou wilt be gentle; with the perverse,
thou wilt be perverse.’

For, though God speaks sharply and severely through his Prophet, he yet expresses what we ought to remember, and that is, that he thus speaks, because we do not allow him to treat us according to his own nature, that is, gently and kindly; and that when he sees us to be obstinate and unnameable, he then contends with us (so to speak) with the like contumacy; not that perversity properly belongs to God, but he borrows this similitude from men, and for this reason, that men may not continue to flatter themselves when he is displeased with them. I shall therefore be like a lion, like a leopard in the way

As to the word Assur, interpreters take it in various ways. Some render it, Assyria, though it is here written with Kamets: but the Hebrews consider it as an appellative, not the name of a place or country. Some again render it thus, “I will look on them,” and derive it from שור , shur, and take א aleph, as designative of the future tense. Others derive it from אשר , asher, and will have it to be in the conjugation Pual: and here they differ again among themselves. Some render it, “I will lay in wait for them:” and others think it to be Shoar, “I will be a layer in wait like a leopard.” But this variety, with regard to the meaning of the passage, is of but little moment; for we see the drift of the Prophet’s object. He intends here to take away from hypocrites their vain confidence, and to terrify them with the apprehension of God’s vengeance which was impending. He therefore says that though God had hitherto spared them, nay, had in a manner kindly cherished them, yet since they continued to provoke his wrath, their condition would soon be very different; for he would come against them like a lion; that is, he would leap on them with the greatest fury; he would also be like a leopard: and a leopard, we know, is a very cruel beast: and, lastly, he compares him to a bereaved she-bear, or, a bereaved bear.

Calvin: Hos 13:8 - And the beast of the field shall rend them

But he afterwards adds, I will rend, or will tear, the inclosure of their heart. They who understand the enclosure of the heart to be their obstinate hardness, seem to refine too much on the words of the Prophet. We know, indeed, that the Prophets sometimes use this mode of speaking; for they call that a hard heart, or a heart covered with fatness, which is not pliant, and does not willingly receive sound doctrine. But the Prophet rather alludes to the savageness of the bear, when he says, I will rend or tear in pieces the membrane of the heart, and will devour you as a lion. For it is the most cruel kind of death, when the lion with his claws and teeth aims at the heart itself and tears the bowels of man. The Prophet therefore intended to set forth this most cruel kind of death. “I will therefore,” he says, “tear asunder the pericardium, or the enclosure of the heart.” I do not at the same time say, that the Prophet does not allude to the hardness of the people, while he retains his own similitude.

And the beast of the field shall rend them He speaks now without a similitude; for God means that all the wild beasts would be his ministers to execute his judgement. “I will then send all the beasts of the field to rend and tear them, so that nothing among them shall remain safe.” We now see the purport of this passage, and to what use it ought to be applied. If we are by nature so slothful, yea, and careless, and when God does not stir us up, we indulge our own delusions, we ought to notice those figurative representations which tend to shake off from us our tardiness and show to us how dreadful the judgement of God is. For the same purpose are those metaphors respecting the eternal fire and the worm that never dies. For Gods seeing the feelings of men to be so torpid has in Scripture applied those things which may correct their sluggishness. Whenever then God puts on a character not his own, let us know that it is through our fault; for we suffer him not to deal with us according to his own nature, inasmuch as we are intractable. Let us go on —

Calvin: Hos 13:9 - NO PHRASE

In the first place, God upbraids the Israelites for having in their perverseness rejected whatever was offered for their safety: but he proceeds farther and says, that they were past hope, and that there was a hidden cause which prevented God from helping them, and bringing them aid when they laboured under extreme necessity. He has destroyed thee, Israel, he says. Some consider the word, calf, to be understood, “The calf has destroyed thee:” but this is strained. Others think that there is a change of person: and I am inclined to adopt this opinion, as this mode of speaking we know, is very common: Destroyed thee has Israel; thou art the cause of thine own destruction, or, “Israel has destroyed himself.” Though then there is here a verb of the third person, and there is afterwards added an affixed pronoun at the second person, we may yet thus render the passage, “Israel has destroyed himself.” At the same time, when I weigh more fully every particular, this passage, I think, would be better and more fitly explained by being taken indefinitely: “Something has destroyed thee, Israel:” as though he said, “Inquire now who has destroyed thee.” God then does not here name Israel as the author, nor does he point out any as the author of their ruin; but yet he shows that Israel was lost, and that the cause of their destruction was to be sought in some one else, and not in him. This is the meaning. Then it is, Something has destroyed thee, Israel; for in me was thy help God shows and proves that Israel, who had been hitherto preserved, is now destroyed through their own fault; for God had once adopted the people, and for this end, that he might continue to show his favour towards them. If then the wickedness and ingratitude of the people had not hindered, God would have been doubtless always like himself, and his goodness towards that people would have flowed in a continuous and uniform stream.

This is what he means in the second clause, when he says, In me was thine help; by which he seems to say, “How comes it, and what is the reason, that I do not now help thee according to my usual manner? Thou hast indeed found me hitherto to be thy deliverer: though thou hast often struggled with great and grievous dangers, I was yet never wanting to thee; thou hast ever found from me a prompt assistance. How comes it now that I have cast thee away, that thou criest in vain, and that no one brings thee any help? How comes it, that thou art thus forsaken, and receives no relief whatever from my hand, as thou hast been wont to do? And doubtless I should never be wanting to thee, if thou wouldest allow me; but thou closest the door against me, and by thy wickedness spurnest my favour, so that it cannot come to thee. It then follows, that thou art now destroyed through thy own fault: Something then has destroyed thee He speaks here indefinitely; but this suspended way of expression is more emphatical when he shows that Israel was without reason astonished, and had also without reason expostulated with God. “There is then no ground for contending with God, as if he had frustrated thy expectation, and despised thy desires and crying; God indeed is consistent with himself, for he is not changeable;” as though he said, “Their perdition is from another cause, and they ought to know that there is some hindrance, why God should not extend his hand to help them, as he has hitherto usually done.”

We now perceive the mind of the Prophet: he in the first place records what God had been hitherto to the people; and then he takes for granted that he does not change, but that he possesses a uniform and unwearied goodness. But since he had hitherto helped his people, he concludes, that Israel was destroyed through some other cause, inasmuch as God brought him no aid; for unless Israel had intercepted God’s goodness, it would have certainly flowed as usual. It then appears that its course was impeded by the wickedness of the people; for they put as it were an obstacle in its way.

And this passage teaches us, that men in vain clamour against God in their miseries: for he would be always ready to help them, were they not to spurn the favour offered to them. Whenever then God does not help us in our necessity, and suffers us to languish, and as it were to pine away in our afflictions, it is doubtless so, because we are not disposed to receive his favour, but, on the contrary, we obstruct its way; as it is said by Isaiah,

“Shortened is not the Lord’s hand, that it cannot save, nor is my ear heavy, that it does not hear. Your sins, he says, have set up a mound between you and me,”
(Isa 59:1.)

To the same purpose are the words of the Prophet here when he says, that we ought to inquire what the cause of our destruction is, when the Lord does not immediately deliver us: for as he has once given us a taste of his goodness so he will continue to do the same to the end; for he is not wearied in his kindness, nor can his bounty be exhausted. The fault then belongs to us. We hence see how remarkable is this passage, and what useful instruction it contains.

Calvin: Hos 13:10 - NO PHRASE

He afterwards more fully confirms the same by saying, I will be; and then he says, Thy king, where is he? By saying, ‘I will be,’ God retreats what he had before declared, that he would always be the same; for, as James says

‘No overshadowing happens to him,’ (Jas 1:17.)

Hence ‘I will be;’ that is, “Though the Israelites rail against me, that I do not pursue my usual course of kindness, it is yet most false; for I remain ever the same, and am always ready to show kindness to men; for I do not, as I have elsewhere declared, forsake the works of my hands, (Psa 138:8.) Seeing then that I thus continue my favour towards men, it must be that the way to my favour is closed up by their wickedness. Let them therefore examine themselves, when they cry and I answer not. When in their evils they in a manner pine away, and find no relief, let them acknowledge it to be their own fault; for I would have made myself the same as ever I have been, and they would have found me a deliverer, had not a change taken place in them.” We now comprehend the meaning of the Prophet in the ninth verse, and as to the expression, אהי , aei, I will be, in the verse which follows.

He then says, Where is thy king? God again reproaches the Israelites for having reposed their confidence in their king and other earthly helps, by which they thought themselves to have been well fortified. Where is thy king? he says. He derides the Israelites; for they saw that their king was now stripped of every power to help, and that all their princes were destitute both of prudence and of all other means. Since then there was no protection from men, the Prophet shows now that Israel had but a vain trust, when they thought themselves safe under the shadow of their king, when they considered themselves secure as long as they were governed by prudent men. All these things, he says, are vain. But we must ever bear in mind what he had said before I will be; for had not this shield been set up, hypocrites would have ever said in return, “Where now is God? What is his purpose? Why does he delay?” Hence God mentioned before that he was ready to help them, but that they by their wickedness had closed up the way.

But he further derides them for having in vain placed their hope and their help in their king and princes. Where is thy king, he says, that he may save thee in all thy cities? It is not without reason that the Prophet mentions cities, because the Israelites despised all threatening, while their cities were on every side unassailable and strong to keep out enemies. Hence when God threatened them by his Prophets, they regarded what was said to them as fables, and thus defended themselves, “How can enemies assail us? Though there were hundred wars nigh at hand, have we not cities which can resist the onsets of enemies? We shall therefore dwell in safety, and enjoy our pleasures, though God should shake heaven and earth.” Since then they were so inebriated with this false confidence, the Prophet now says, “I know that you excel in having great and many cities; but as you deem them as your protection, God will show that this hope is vain and deceptive. Where then is thy king, that he may save thee in thy cities? And though thy king be well furnished with an army and with defences, it will yet avail thee nothing, when God shall once rise up against thee.”

But he subjoins, And thy judges of whom thou hast said, Give me a king and princes? Here the Prophet ascends higher; for he shows that the people of Israel had not only sinned in this respect, that they had placed their hope in their king, and in other helps; but that they had also chosen for themselves a king, whom God had not approved. For David, we know, was anointed for this end, that he might unite together the whole body of the people; and God intended that his Church and chosen people should remain under one head, that they might be safe. It was therefore an impious separations when the ten tribes wished for themselves a new king. How so? Because a defection from the kingdom of David was as it were a denial of God. For if it was said to Samuel,

‘Thee have they not rejected, but me,
that I should not reign over them,’ (1Sa 8:7,)

it was certainly more fully verified as to David. We now then see what the Prophet meant: after having inveighed against the false confidence of the people for thinking that they were safe through the power of their king, he now adds, “I will advance to another source: for thou didst not then begin to sin, when thou didst transfer the glory of God to the king, but when thou didst wish to have a kingdom of thine own, being not content with that kingdom which he had instituted in the person of David.” The Prophet does now then accuse the people of defection, when a new king, that is, Jeroboam, was elected by them. For though it was done according to the certain purpose of God, as we have elsewhere observed, yet this availed nothing to alleviate the fault of the people; for they, as far as they could, renounced God. As the foot, if cut off from the body, is not only a mutilated and useless member, but immediately putrefies; so also was Israel, being like a half part of a torn and mutilated body; and they must have become putrified, had they not been miraculously preserved. But at the same time God here justly condemns that defection, that Israel, by desiring a new king, had broken asunder the sacred unity of the Church and introduced an impious separation.

Calvin: Hos 13:11 - NO PHRASE

These are the princes, of whom thou hast said, Give me a king and princes. I gave to thee in my wrath, and took away in my fury; that is “It was a cursed beginning, and it shall be a cursed end; for the election of Jeroboam was not lawful; but through an impious wilfulness, the people then rebelled against me, when they revolted from the family of David.” Nothing successful could then proceed from so inauspicious a beginning. For it is only then an auspicious token, when we obey God, when his Spirit presides over our counsels, when we ask at his mouth, and when we begin with prayer to him. But when we despise the word of God, and give loose reins to our own humour, and fix on whatever pleases us, it cannot be but that an unhappy and disastrous issue will follow. God therefore says, that he gave them a king in his wrath; as though he said, “Ye think that you have done nobly, when Jeroboam was raised to the throne, that he might become eminent: for the kingdom of Judah was then far inferior to that of Israel, which not only excelled in power, but also in the number of its subjects. Ye think that you were then happy, because Jeroboam ruled over you: but he was given you in the anger and wrath of God,” saith the Prophet. “But God commanded Jeroboam to be anointed.” True, it was so: but this, says God, I did in my wrath; and now I will take away in my fury; that is, “I will deprive you of that kingdom which I see is the cause of your blindness. For if that kingdom remains entire, I shall be nothing, the authority of my word will be of no weight among you. It is then necessary that this kingdom should be wholly subverted; for ye began to be unhappy as soon as ye sought a new king.”

We now understand what the Prophet means. At the same time, we learn from this passage, that God so executes his judgements, that whatever evil there is, it ought to be ascribed to men. For the raising of Jeroboam to the kingdom, we certainly allow to have been rash and unjust; for thereby was violated that celestial decree made known to David,

“My Son art thou, I have this day begotten thee. Ask of me, and I will give thee the Gentiles,’ etc., (Psa 2:7.)

But who appointed Jeroboam to be king? The Lord himself. How could it be, that God raised Jeroboam to the throne, and that he yet by his decree set David, not only over the children of Abraham, but also over the Gentiles, with reference to Christ who was to come? God seems here to be inconsistent with himself. By no means; for when he set David over his chosen people, it was a lawful appointment: but when he raised Jeroboam to the throne, it was a singular judgement; so that in God there is no inconsistency. The people at the same time, who by their suffrages adopted Jeroboam and made him their king, acted impiously and perversely. “Yet God seems to have directed the whole by his providence.” True; for before the people knew any thing of the new king, God had already determined to elect him and resolved also to punish in this way the defection and ingratitude of Solomon. All these things are true, that is, that God by his secret counsel had directed the whole business, and yet that he had no participation in the sin of the people.

Thus let us learn wisely to admire the secret judgements of God, and not imitate those profane cavillers, who make a great noise, because they cannot understand how God thus makes use of wicked men, and how he directs for the best end what is done by men wickedly and foolishly. As they do not perceive this, they conclude that if the Lord governs all things, he must be the author of sin. But the Scripture, as we see, when it speaks of the wrath and fury of God, does at the same time set forth to us his rectitude in all his judgements, and distinguishes between God and men, even as the difference is great; for God does not turn the perverse designs of men to answer their own ends — he is a just judge. And yet his purpose is not always apparent to us: it is, however, our duty reverently and with chastened minds to admire and adore those mysteries which surpass our comprehension. It follows —

Calvin: Hos 13:12 - NO PHRASE

He says, first, that sealed is the iniquity of Ephraim, and that hidden is his sin; by which words he means, that hypocrites in vain flatter themselves while God suspends his vengeance; for though he may connive for a time, yet he does not sleep; nor ought it to be believed that he is blind, but he seals up the sins of men, and keeps them inclosed until the proper time for revealing them shall come. This is the chief point; but the Prophet has expressed something more. For as Jeremiah says,

‘The sin of Judah is written with a pen of iron,
with the point of a diamond,’ (Jer 17:1;)

so now also does Hosea say, that the iniquity of Ephraim was sealed up. For writings may perish, when they spread abroad: but what is laid up and put under a seal always remains. What, then, Hosea now means is, that the people flattered themselves in vain, while a truce was granted them; for the Lord kept their sins under his seal; as though he said “God forgets not your iniquity: as he, however, spares you only for a time, it would be far better to suffer immediate punishment, for thus the memory of your sin would pass away; but he now carefully keeps all your iniquities as it were under seal, and your sins are laid up in store.”

We now see that what the Prophet means in this verse is, that the Israelites had made such advances in their sins, that now no pardon or remission could be hoped for. “God then shall never be propitious to you, for your sin is sealed up.” And this sentence applies to all those who disguise themselves before God, when he does not severely treat them, but, on the contrary, kindly sustains and bears with them. Since, then, they thus disappointed his forbearance, it was necessary that this should befall them, that he should seal up their iniquities, and keep inclosed their sins.

Calvin: Hos 13:13 - NO PHRASE

He afterwards says, that the sorrows of one in travail would come on this proud and rebellious people. He pursues the same subject, but under another figure; for by the sorrows of one in travail he points out the sudden destruction which befalls careless men. And this mode of speaking is common in Scripture. There will come then the sorrows of one in travail on these men; that is, “As they promise to themselves continual peace, and are now awakened by any threatenings, and as they proudly despise both my hand and my word, a sudden destruction shall crush them.” Thus much as to the beginning of the verse, There shall come on them the sorrows of one in travail

He then adds, He is an unwise son, that is, he is altogether foolish. Here God reprobates the extreme madness of the people of Israel, as though he had said, “If any particle of sound understanding remained in this people, they would at least perceive the judgement which is impending; and there would then be some hope of a remedy: but this people are now wholly infatuated.” And this proves their folly, for they ought not, he says, to stay in the breaking forth of children This clause, however, some interpreters explain thus, “The time will come, they will not stay in the breaking forth of children.” But rather the contrary is meant by the words; for the Prophet means, that when the time of birth came, the people would stop in the breaking forth; which they would not do, were they endued with a right and sound mind.

It must be noticed, that the Prophet alludes to the time of birth; for he had said before, that the sorrows of one in travail would come on the people of Israel; he now declares that these sorrows would be filial. Though a woman be in labour and in great danger in giving birth, she is yet freed in a moment, and as Christ says, joy and gladness arise from that sorrow, (Joh 16:21.) But the Prophet says that this bringing forth would be very different; for it would be an abortion, and the child would be retained to putrefy in the womb. If a woman in the very birth restrains effort and shrinks in her strength, she destroys the child and herself at the same time; for she cannot bring forth without exertion. Since then the safety of the woman depends on the exertion made, the Prophet now says, that the contrary would be the case with the people of Israel. They are, he says, like a woman in travail; but they are at the same time blinded with folly, for they retain the child in the womb and make no effort: so this parturition must at last be fatal to them. Why? Because they make no effort to bring forth the child.

The Prophet by these figurative representations no doubt glances at the obstinate hardness of the people; for when they ought to bewail and humble themselves under the mighty hand of God, we know how perversely they hardened themselves against all punishment. Since, then, this people did thus as it were champ the bridle, and at the same time make hard their heart, partly by their fierce temper, partly by stupidity, partly by desperation, it was no wonder that the Prophet said that they were an unwise and insane people, for they stayed at the breaking forth of children; that is they made no effort to obtain the wished-for end to their evils. For when the Lord afflicts us, and we bring forth, this bringing forth is our deliverance. Now, how can there be deliverance except we hate ourselves for our sins, except we raise up our minds to God, and thus open a passage for God’s grace? But when we oppose God pertinaciously through our fierceness and stupidity, it is the same as if one closed up every avenue. We now then see how appropriate is this metaphor used by the Prophet, when he says that the people were mad; for when the time of bringing, forth came, they stayed in the breaking forth; that is, at the opening of the womb, for this is what the Prophet means by the word. Since then they stayed in the very opening, and restrained, as it were, every effort, and ceased from all strivings, they must have perished. We now see what the obstinacy of men produces when they harden themselves, when they thus contracts as it were, within narrow limits their heart and mind and all their faculties. For when a woman who is in travail restrains all efforts, she wilfully seeks death for herself: so they do the same who harden themselves against all punishments, and especially when the time of birth is come; and to this the word, breaking forth, refers: for when the Lord strikes us not only once, but continues to lay on us many stripes, so that we must either repent or perish for ever, it is the ripened time for bringing forth; for God then leads us to an extremity, and nothing remains for us but to humble ourselves under his mighty hand or to perish. The Prophet then calls that condition, the breaking forth, in which obstinate men continue, who will not obey God. It is necessary to join with these verses the two which follow: this I shall do to-morrow.

Calvin: Hos 13:14 - From the hand of the grave,

The Prophet, I doubt not, continues here the same subject, namely, that the Israelites could not bear the mercy offered to them by God, though he speaks here more fully. God seems to promise redemption, but he does this conditionally: they are then mistaken, in my judgement, who take these words in the same sense as when God, after having reproved and threatened, mitigates the severity of his instruction, and adds consolation by offering his grace. But the import of this passage is different; for God, as we have already said, does not here simply promise salvation, but shows that he is indeed ready to save, but that the wickedness of the people, as it has been said, was an impediment in the way. Let us, however, more carefully examine the words.

From the hand of the grave, he says. By the hand he doubtless means power: for Jerome does nothing but trifle, when he speaks here of works, and says that the works of the grave are our sins. But this is far away from the mind of the Prophet. It is indeed a metaphor common in Scripture, that the hand is put for power or authority. Then it is, I will redeem them from the power of the grave, I will redeem them from death; that is, except they resist, I will become willingly their Redeemer. Some have therefore rendered the passage in the subjunctive mood, “From the hand of the grave I would redeem them, from death I would deliver them.” But there is no need to change the tense, though, as I have said, they who do so faithfully set forth the design of the Prophet. But lest any one say that this is too remote from the words, the text of the Prophet may be very well understood, though the future tense be preserved. I will then redeem them, as far as this depends on me; for a condition is to be introduced as though God came forth and declared that he was present to fulfil the office of a Redeemer. What, then, does stand in the way? Even the hardness of the people; for they would have preferred to perish a hundred times rather than to turn to the Lord, as we shall presently see.

He afterwards adds, I will be thy perdition, O death; I will be thy excision, O grave. By these words, the Prophet more distinctly sets forth the power of God, and magnificently extols it, lest men should think that there is no way open to him to save, when no hope according to the judgement of the flesh appears. Hence the Prophet says, “Though men are now dead, there is yet nothing to prevent God to quicken them. How so? For he is the ruin of death, and the excision of the grave;” that is, “Though death should swallow up all men, though the grave should consume them, yet God is superior to both death and the grave, for he can slay death, for he can abolish the grave.” We now perceive the real meaning of the Prophet.

And we may learn from this passage, that when men perish, God still continues like himself, and that neither his power, by which he is mighty to save the world, is extinguished, nor his purpose changed, so as not to be always ready to help; but that the obstinacy of men rejects the grace which has been provided, and which God willingly and bountifully offers. This is one thing. We may secondly learn, that the power of God is not to be measured by our rule: were we lost a hundred times, let God be still regarded as a Saviour. Should then despair at any time so cast us down, that we cannot lay hold on any of God’s promises, let this passage come to our minds, which says, that God is the excision of death, and the destruction of the grave. “But death is nigh to us, what then can we hope for any more?” This is to say, that God is not superior to death: but when death claims so much power over men, how much more power has God over death itself? Let us then feel assured that God is the destruction of death, which means that death can no more destroy; that is, that death is deprived of that power by which men are naturally destroyed; and that though we may lie in the grave, God is yet the excision of the grave itself. This is the application of what is here taught. But some one gives this version, “I will be thy perdition to death,” as if this was addressed to the people: it is an absurd perversion of the whole passage, and deprives us of a most useful doctrine.

But many interpreters, thinking this passage to be quoted by Paul, have explained what is here said of Christ, and have in many respects erred. They have said first, that God promises redemption here without any condition; but we see that the design of the Prophet was far different. They have then assumed, that this is said in the person of Christ, “From the hand of the grave will I redeem them.” They have at the same time thought, with too much refinement, that the grave or hell is put for the torments with which the reprobate are visited, or for the place itself where they are tormented. But the Prophet repeats the same thing in different words, and well known is this character of the Hebrew style. The grave then here differs not from death; though Jerome labours and contends that the grave means what is wholly different from death: but the whole of what he says is frivolous. They have then been deceived as to these words. And then into the words of the Prophet “I will be thy excision, O hell, (or grave,”) they have introduced the word, bait, and have allegorically explained it of Christ, that he was like a hook: for as a worm, when fastened to the hook, and swallowed by a fish, becomes death to it; so also Christ, as they have said, when committed to the sepulchre, became a fatal bait; for as the fish are taken by the hook, so death was taken by the bait of the death of Christ. And these vain subtilties have been received with great applause: hence under the whole Papacy it is received without doubt as a divine truth, that Christ was the bait of death. But yet let any one narrowly examine the words of the Prophet, and he will see that they have ignorantly and shamefully abused the testimony of the Prophet. And we ought especially to take care, that the meaning of Scripture should be preserved true and certain.

But let us see what to answer to that which is said of Paul quoting this passage. The solution is not difficult. The Apostles do not avowedly at all times adduce passages, which in their whole context apply to the subject they handle; but sometimes they allude to a word only, sometimes they apply a passage to a subject in the way of resemblance, and sometimes they bring forward passages as testimonies. When the Apostles use the testimonies of Scripture, then the genuine and real truth must be sought out; but when they glance only at one word, there is no occasion to make any anxious inquiry; and when they quote any passage of Scripture in the way of resemblance, it is a too scrupulous anxiety to seek out how all the parts agree. But it is quite evident that Paul, in 1Co 15:54, has not quoted the testimony of the Prophet for the purpose of confirming the doctrine of which he speaks. ⁹⁷ What then? As the resurrection of the flesh was a truth very difficult to be believed, nay, wholly contrary to the judgement of nature, Paul says that it is no matter of wonder, inasmuch as Christ will come to raise us. How so? Because it is the peculiar prerogative of God to be the perdition of death and the destruction of the grave; as though he said, “Were men to putrefy a thousand times, God would still retain that power of which he declared when he said, that he would be the ruin of death and the destruction of the grave.” Let us then know, that, though the judgement of nature rejects the truth, yet God is endued with that incomprehensible power by which he can raise us from a state of putrefaction; nay, since he created the world from nothing, he will also raise us up from the grave, for he is the death of death, the grave of the grave, the ruin of ruin, and the destruction of destruction: and the simple object of Paul is, to extol by these striking words that incredible power of God, which is beyond the reach of human understanding.

Now were any one to quote for the same purpose this place from the Psalms, “The Lord’s are the issues of death, (Psa 68:20,) would it be needful to inquire in what sense David said this or of what time he speaks? By no means; but what is spoken of is the unchangeable prerogative and power of God, of which he can never be deprived, so also in this place we see what he declares by Hosea, and what he would have done, had there not been an obstacle in the ingratitude of the people; for he says I will be thy ruin, O grave; I will be thy death, O death And since God has promised this, let us feel assured that we shall at last find this to be true as to ourselves. We now then perceive how the real meaning of the Prophet agrees with the subject handled by Paul.

It now follows, consolation, or, repentance is hid from my eye; for נחם , nuchem, means both. נחם , nuchem, signifies to repent, and it signifies to receive consolation. If the term, consolation, be approved, the sense will be, “There is no reason for any one to wonder that I speak so sharply, and do nothing but thunder against my people; for consolation has now no place among them; therefore consolation is hid from my eyes.” And this was the case, because the irreclaimable wickedness of the people did not allow God to change his severity into mildness, so as to give any hope of pardon and salvation. In this sense then it is said that consolation was hid from his eyes. But if the word, repentance, be more approved, it will show exactly the same thing, — that it was fully determined to destroy that people. “There is then no reason for you to hope that I can become milder in course of time; for repentance is hid from mine eyes. This shall remain fixed, you shall be reduced to nothing; for ye are past all hope.” We then see that both the words refer to the same thing, that God takes away from this miserable and reprobate people every hope of salvation. Now it follows —

Calvin: Hos 13:15 - NO PHRASE

God again confirms what had been said that Israel in vain trusted in their strength and fortresses and that certain destruction was nigh them on account of their sins which they followed without any limits or restraint. But the Prophet begins with these words, He among brethren will increase He alludes, I doubt not, (as other interpreters have also noticed,) to the blessing of the tribe of Ephraim, which is mentioned in Gen 48:0; for we know that though Ephraim was the younger, he was yet placed first by Jacob, so that he was preferred in honour to his brother, who was the firstborn: and further, the prophecy, we know, which Jacob then announced, was really fulfilled; for the tribe of Ephraim excelled, both in number and in other respects, all the rest, except only the tribe of Judah. Ephraim had evidently gained high eminence among the whole people. But when he ought to have ascribed all this to the gratuitous goodness of God, he became inflated with pride. This ingratitude the Prophet now reproves, He, he says, among his brethren will increase: but whence this increase? Whence was this so great a dignity, except that he was preferred to Manasseh, who by right of nature was the first? Now it was not enough for this wretched people to forget so great a favour of God, without at the same time abusing their wealth in fostering pride, and without hardening themselves in contempt of God. For whence came so great an audacity in their rebellion, whence so great stupidity and so great a madness as to despise the judgement of God, except from this — that they had increased among their brethren?

Though, then, he increases among his brethren, yet there shall come an east wind, the wind of Jehovah, which shall dry his spring, and his fountain shall be dried up Here God declares what had been before mentioned, that it was in his power to take away from the people of Israel what he had gratuitously bestowed, as he could dry up the fountains whenever he wished. And he applies a most suitable similitude. As the east wind, he says, dries and burns up, and if it long prevails, the fountains will be dried up; so will I, he says, dry up all the springs of Ephraim. Whether or not he thinks that he possesses more vigour than fountains, which have an exhaustless source, it is certain that fountains dry up whenever it so pleases me. I will then dry up the springs and fountains of Ephraim: though he thinks that he draws from a deep fountain, yet the wind, when it shall rise, will dry up his whole vigour and moisture. We now understand what the Prophet means.

Now as to the words, some render קדים , kodim, improperly, the south wind; for it means the east wind: and then others incorrectly explain the wind of Jehovah, as meaning a strong wind. I indeed allow that what is unusual is often said to be divine; but in this place the Prophet intended to express, that God has winds ever ready, by which he can dry up whatever vigour there may be or seem to be in men. Hence the name of Jehovah is set in opposition to natural causes or means. It shall not then be a fortuitous wind that shall dry up the springs of Ephraim, but one raised up by the counsel and certain purpose of God; as though he said, “This wind will be the scourge of God.”

We are then taught here, that when God for a time blesses us, we must beware lest we abuse his favour and entertain a false confidence, as we see that Ephraim had done: for he flourished among his brethren, and then raised up his head; and thus he obliterated God’s favour through his pride and haughtiness. We ought then, when prosperous, ever to fear, lest something like this should happen to us. The more kindly then God deals with us, the more constantly ought we to be roused up to pray to him, that he may be pleased to carry on his work to the end, lest we slumber in our enjoyments while God is indulgent to us. This, in the first place, we ought to bear in mind. Then we must also notice the warning of the prophet, that God can suddenly, and, as it were, in a moment, upset the prosperity of men, that there is nothing in this world which cannot be immediately changed whenever God withdraws from us his favour. This comparison then ought often to occur to us; when the air is tranquil, when the season is quiet, a wind will in a moment rise up, which will dry the earth, which will also make dry the fountains; and yet the vigour of fountains seems to be perpetual; what then may not happen to us? Cannot the Lord at any moment make us dry, since we have in ourselves no source of strength? He might indeed have said in this place what we find in the 40^th chapter of Isaiah ⁹⁸ that man is like the flower that soon fadeth; but he intended to express something more profound; for this people, being deeply fixed in their own strength, thought that they were supplied by exhaustless fountains, and that their vigour could not be dried up: hence he says, “Though thou hast fountains and springs, yet God will dry thee up; for he will find a wind that has power, as experience proves, to dry up springs and fountains.”

But it follows, It will rob the treasure of every desirable vessel This may seem to be improperly applied to wind; but yet the meaning of the Prophet is sufficiently clear, even this, that nothing shall remain untouched in the tribe of Ephraim, when the Lord shall raise up his wind. “However hidden,” he seems to say, “your treasures may be, yet this wind shall penetrate into the inmost recesses, so that nothing shall be safe from its violence.” In short, the Prophet means, that the force of God’s vengeance would be so violent, that Ephraim could not be secure in any of his fortresses; for the wind of God would penetrate unto the very inmost springs of the earth. This is the meaning. It follows —

Calvin: Hos 13:16 - NO PHRASE

This is the conclusion of the discourse: this verse has then been improperly separated from the former chapter ⁹⁹; for the Prophet enters not here on a new subject, but only confirms what he had said of the ultimate destruction of Samaria and of the whole kingdom. Samaria then shall be desolated; as though he said “I have already often denounced on you what you believe not, that destruction is nigh at hand; of this be now persuaded; but if you believe not, God will yet execute what he has determined, and what he now pronounces by my mouth.” At the same time he adds the cause, For they have provoked their God That they might not complain that they were severely dealt with, he says, that they only suffered the punishment which they deserved. He also specifies the kind of destruction that was to be, They shall fall by the sword, their children shall be dashed in pieces, and their pregnant women shall be torn asunder, that the child may be extracted from the womb. In saying that the citizens of Samaria, and the inhabitants of the whole country, shall fall by the sword, he doubtless intimates that God would make use of this kind of punishment by sending for enemies who would consign them to destruction.

We now then see what is included in the words of the Prophet. He first shows that it was all over with Samaria and the whole kingdom of Israel; as God could by no means bring them to repentance, he would now take vengeance on so desperate an obstinacy. He afterwards shows that God would do this justly, because he had been provoked; and, lastly, he shows what kind their punishment would be. That they might not think that the Assyrians would come by chance, the Prophet says that this army, which was to invade and destroy the country of Samaria, would be, as it were, conducted by the hand of God; for though the Assyrians wished to extend their own borders, and were influenced by their own avarice and cupidity, yet God would use them as instruments to execute his own judgement; and that they might know how dreadful the vengeance would be, he relates two kinds of evils, — that their children would be dashed in pieces, and that their women would be rent asunder, and their offspring extracted from their wombs. Even to speak of this is horrible; and it is what never takes place, except when enemies are greatly enraged and extremely provoked. We now then comprehend the meaning of the Prophet.

But if any one objects and says, that infants, and babes as yet concealed in the wombs of their mothers, deserve not such a grievous punishment, as they have not hitherto merited such a thing; it may be answered, that the whole human race are guilty before God, so that infants though not yet come forth to the light, are yet included as being under guilt; so that God cannot be charged with cruelty, though he may use his own right towards them. And further, we hear what he declares in many places, that he will devolve the sins of parents on their children. Since it is so, let us learn to acquiesce in these awful judgements of God, though very repugnant to our feelings; for we know that we must not contend with God, and that it would be extreme presumption to do so; nay, it would be impious audacity. Though then the reason for this punishment may not appear to us, we ought yet reverently to regard this judgement of God. We may moreover thus reason — If infants be not spared, even those as yet hid in the mother’s womb, what will become of adults? what will become of the old, who through their whole life have continued to provoke the vengeance of God? The Lord no doubt intended by these words to terrify those godless despisers of his word, with whom he had to do. “How great a judgement,” he says, “hangs over you, and how tremendous! since your infants shall not be exempted: for I shall involve you in the same judgement, when they shall be dashed against the stones, after having been drawn out of their mothers’ womb. When such a dreadful punishment shall be inflicted on them, what shall be done to you? for the cause of the evil exists in you.” We have now then explained this verse. Then follows an exhortation.

Defender: Hos 13:4 - no god but me

There is no true God but the Creator, and there is no Savior but that same Creator. Israel was reminded here - as we should be today - that the only God who is real is both Creator and Savior. No other imagined deity or force of nature can accomplish either creation or salvation."

Defender: Hos 13:14 - power of the grave

This is one of the Old Testament promises of future bodily resurrection (Job 19:25-27; Isa 26:19; Dan 12:2)."

TSK: Hos 13:1 - Ephraim // exalted // offended // died

Ephraim : 1Sa 15:17; Pro 18:12; Isa 66:2; Luk 14:11

exalted : Num 2:18-21, Num 10:22, Num 13:8, Num 13:16, Num 27:16-23; Jos 3:7; 1Ki 12:25

offended : Hos 11:2; 1Ki 16:29-33, 1Ki 18:18, 1Ki 18:19; 2Ki 17:16-18

died : Gen 2:17; Rom 5:12; 2Co 5:14

TSK: Hos 13:2 - now // sin more and more // have made // according // the men that sacrifice // kiss

now : Num 32:14; 2Ch 28:13, 2Ch 33:23; Isa 1:5, Isa 30:1; Rom 2:5; 2Ti 3:13

sin more and more : Heb. add to sin

have made : Hos 2:8, Hos 8:4, Hos 10:1; Psa 115:4-8; Isa 46:6; Jer 10:4; Hab 2:18, Hab 2:19

according : Hos 11:6; Psa 135:17, Psa 135:18; Isa 44:17-20, Isa 45:20, Isa 46:8; Jer 10:8; Rom 1:22-25

the men that sacrifice : or, the sacrificers of men

kiss : 1Sa 10:1; 1Ki 19:18; Psa 2:12; Rom 11:4

TSK: Hos 13:3 - as the morning // as the chaff

as the morning : Hos 6:4

as the chaff : Psa 1:4, Psa 68:2, Psa 83:12-17; Isa 17:13, Isa 41:15, Isa 41:16; Dan 2:35

TSK: Hos 13:4 - I am // for

I am : Hos 12:9; Exo 20:2; Psa 81:9, Psa 81:10; Isa 43:3, Isa 43:10, Isa 44:6-8

for : Isa 43:11-13, Isa 45:21, Isa 45:22; Act 4:12

TSK: Hos 13:5 - know // in the wilderness // great drought

know : Exo 2:25; Psa 1:6, Psa 31:7, Psa 142:3; Nah 1:7; 1Co 8:3; Gal 4:9

in the wilderness : Deu 2:7, Deu 8:15, Deu 32:10; Jer 2:2, Jer 2:6

great drought : Heb. droughts, Psa 63:1

TSK: Hos 13:6 - to // therefore

to : Hos 10:1; Deu 8:12-14, Deu 32:13-15; Neh 9:25, Neh 9:26, Neh 9:35; Jer 2:31

therefore : Hos 8:4; Deu 6:10-12, Deu 32:18; Psa 10:4; Isa 17:10; Jer 2:32

TSK: Hos 13:7

Hos 5:14; Isa 42:13; Jer 5:6; Lam 3:10; Amo 1:2, Amo 3:4, Amo 3:8

TSK: Hos 13:8 - as a // wild beast

as a : 2Sa 17:8; Pro 17:12; Amo 9:1-3

wild beast : Heb. beast of the field, Psa 80:13; Isa 5:29, Isa 56:9; Jer 12:9

TSK: Hos 13:9 - thou // but // is thine help

thou : Hos 14:1; 2Ki 17:7-17; Pro 6:32, Pro 8:36; Isa 3:9, Isa 3:11; Jer 2:17, Jer 2:19, Jer 4:18, Jer 5:25; Mal 1:9

but : Hos 13:4; Deu 33:26; Psa 33:20, Psa 46:1, Psa 121:1, Psa 121:2, Psa 146:5; Eph 1:3-5; Tit 3:3-7

is thine help : Heb. in thy help

TSK: Hos 13:10 - I will be thy king // where // thy judges

I will be thy king : or, Where is thy king, ""King Hosea being then in prison, 2Ki 17:4.""Psa 10:16, Psa 44:4, Psa 47:6, Psa 47:7, Psa 74:12, Psa 89:18, Psa 149:2; Isa 33:22, Isa 43:15; Jer 8:19; Zec 14:9; Joh 1:49

where : Hos 13:4, Hos 10:3; Deu 32:37-39; Jer 2:28

thy judges : Hos 8:4; Jdg 2:16-18; 1Sa 8:5, 1Sa 8:6, 1Sa 8:19, 1Sa 8:20, 1Sa 12:11, 1Sa 12:12; 1Ki 12:20

TSK: Hos 13:11

Hos 10:3; 1Sa 8:7-9, 1Sa 10:19, 1Sa 12:13, 1Sa 15:22, 1Sa 15:23, 1Sa 16:1, 1Sa 31:1-7; 1Ki 12:15, 1Ki 12:16, 1Ki 12:26-32, 1Ki 14:7-16; 2Ki 17:1-4; Pro 28:2

TSK: Hos 13:12

Deu 32:34, Deu 32:35; Job 14:17, Job 21:19; Rom 2:5

TSK: Hos 13:13 - sorrows // an // for he // long

sorrows : Psa 48:6; Isa 13:8, Isa 21:3; Jer 4:31, Jer 13:21, Jer 22:23, Jer 30:6, Jer 49:24; Mic 4:9, Mic 4:10; 1Th 5:3

an : Pro 22:3; Act 24:25

for he : 2Ki 19:3; Isa 26:17, Isa 37:3; Act 16:29-34; 2Co 6:2; Heb 3:7, Heb 3:8

long : Heb. a time

TSK: Hos 13:14 - ransom // power // O death // repentance

ransom : Hos 6:2; Job 19:25-27, Job 33:24; Psa 16:10, Psa 30:3, Psa 49:15, Psa 71:20, Psa 86:13; Isa 25:8; Eze 37:11-14; Rom 11:15

power : Heb. hand

O death : Isa 26:19; 1Co 15:21, 1Co 15:22, 1Co 15:52-57; 2Co 5:4; Phi 3:21; 1Th 4:14; Rev 20:13, Rev 21:4

repentance : Num 23:19; 1Sa 15:29; Jer 15:6; Mal 3:6; Rom 11:29; Jam 1:17

TSK: Hos 13:15 - he be // an east // his spring // pleasant vessels

he be : Gen 41:52, Gen 48:19, Gen 49:22; Deu 33:17

an east : Hos 4:19; Psa 1:4; Isa 17:13, Isa 41:16; Jer 4:11; Eze 17:10, Eze 19:12

his spring : Hos 9:11; Job 18:16; Psa 109:13; Isa 14:21

pleasant vessels : Heb. vessels of desire, Dan 11:8; Nah 2:9

TSK: Hos 13:16 - Samaria // their infants

Samaria : Fulfilled, 2Ki 17:6, 2Ki 17:18, 2Ki 19:9-11; Isa 7:8, Isa 7:9, Isa 8:4, Isa 17:3; Amo 3:9-15, Amo 4:1, Amo 6:1-8, Amo 9:1; Mic 1:4, Mic 6:16

their infants : Hos 10:14, Hos 10:15; 2Ki 8:12, 2Ki 15:16; Psa 137:8, Psa 137:9; Isa 13:16; Amo 1:13; Nah 3:10

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Hos 13:1 - When; so soon as, or according as // Ephraim // Spake // trembling // He exalted himself in Israel // But when // he offended in Baal // he died

When; so soon as, or according as as the Hebrew phrase bears it, and implieth there was a time when according to the word of Ephraim there was deep impression on the hearers. Ephraim; Jeroboam son of Nebat, an Ephraimite, say some; but this is wide of truth, nor suits the text, which refers to their worshipping of Baal, and this came into use in Israel in Ahab’ s time, 1Ki 16:31 ; his wife Jezebel, daughter to Ethbaal king of the Zidonians, prevailed with him to take her country idol and add to Jeroboam’ s calves.

Ephraim here is either the tribe of Ephraim, which was of all the ten tribes most powerful, and when angry and discontented made the other tribes afraid; or rather the whole kingdom of Israel, called frequently in Hosea Ephraim.

Spake when he consulted, commanded, threatened, or sent out his proclamation; it is a speaking like a king’ s or kingdom’ s speaking, which is backed with power sufficient to act as they speak;

trembling the tribes and the neighbouring kingdoms apprehended danger, were put into a fear of the consequence too, all men felt a commotion within them. Such once was the authority, power, and glory of Ephraim.

He exalted himself in Israel was magnified, advanced, and made glorious, the kingdom flourished in multitudes of people, in abundance of wealth, in the successes of their counsels, and in their credit abroad. In this flourishing state Ephraim, a principal tribe, and which first set up for the royal dignity and carried it, had-principal share, and is mid to exalt himself in or with Israel.

But when so soon as he sinned,

he offended in Baal by taking Baal to be their god added this idolatry to their former sins,

he died undid himself, lost his power, glory, and bravery, as a dead man.

Poole: Hos 13:2 - And now // they sin more and more // And have made them molten images of their silver // Idols according to their own understanding // All of it the work of the craftsmen // They // Let the men that sacrifice // kiss

And now though they are admonished, threatened, and in part punished, yet now that Baal is taken in for a god and worshipped,

they sin more and more they go on to sin, and add new idolatries to the old, they increase the number of their sins; in some respect their new sins are greater than those committed formerly, but the prophet here speaks not of greatness of sins, but the number.

And have made them molten images of their silver: these were the figures and representations of the gods they worshipped, and were multiplied as families, able to go to the cost, did multiply; every one got their household gods. heathen like, and most of these puppets were made of silver. Or the phrase may imply, that at their own charge these people made them gods; so though it was a straight ash, or wood that would not soon putrefy, which was formed into the idol, yet because bought with their silver it may by a metonymy be called their silver.

Idols according to their own understanding every one as he fancied, as he thought most comely, and proper to represent a deity; perhaps these idolaters vied with each other who should have the handsomest god, as Ahaz would vie altars, and therefore made new ones. Perhaps some of these idolaters melted down their old less handsome gods to run them into more pleasing features.

All of it the work of the craftsmen whatever is of the image is of the workman, who gave it shape, but could not give it breath, still it is a lifeless lump or image.

They either the kings of Israel, or the priests of these idols, or the people, say of them, of the idols,

Let the men that sacrifice let every one that sacrificeth, all that bring their offerings to these idols,

kiss reverence, worship, or adore, and show they do so by kissing the calves. They will make them give full worship to their idols.

Poole: Hos 13:3 - Therefore // They

Therefore for these sins in multiplied idolatries and trusting to idols.

They Ephraim, his king, his captains, his fortresses, and aids, shall be, in the day of the Assyrian invasion, suddenly, easily, totally, and finally dispersed, expressed here by four similes, every one very apt and full, clear and easy to be understood.

Poole: Hos 13:4 - Yet // I am // the Lord // Thou shalt know no god but me // For there no saviour beside me

Yet though thou hast so revolted, and chosen other gods, it is not occasioned by any change in me,

I am what I was,

the Lord the mighty God, the everlasting God, Jehovah. Thy God from the land of Egypt ; thy God who alone brought thee out of Egypt, and who hath maintained thy lot; the calves and Baal were not known amongst you then. And since I alone brought thee out of Egypt, and saved thee with wonderful salvations many times since, why dost thou seek gods thou needest not, gods that cannot help?

Thou shalt know no god but me I forbade thee to know any other god but me, in gratitude thou shouldst know no other; if there were any other, in point of interest thou shouldst have known, i.e. worshipped, trusted, and obeyed, none but me. And finally, by woeful experience thou shalt know that calves and Baal are no gods, they cannot save thee nor themselves; thou shalt know I am God alone, who can destroy those who would not obey me.

For there no saviour beside me when thy idols cannot save thee out of the hands of those I deliver thee up to, then thou shalt see, what now thou wilt not, that there is no saviour but me; none who can deliver from all evil, and who can enrich with all blessings, who can pardon sin and save the sinner.

Poole: Hos 13:5 - I did know // in the wilderness // In the land of great drought

I did know owned, took care of, guided, and supplied, thee, O Israel, in thy fathers,

in the wilderness through which for forty years together thou wast moving, and foundest nothing for thy sustenance but what my miraculous goodness and power gave thee; through those many deserts thou never didst want.

In the land of great drought in the parched sands, where were no refreshing showers, no rivers or springs of water, to suffice so many cattle and men; where thou wentest as it were through flames and on sands, scorching as embers of a fire, a place fit for none but fiery serpents, or salamanders (if any such).

Poole: Hos 13:6 - According to their pasture, so were they filled // They were filled // And so soon as they were filled // Jeshurun waxed fat // Their heart was exalted // Therefore have they forgotten me

According to their pasture, so were they filled when they were come into Canaan, that land of springs, brooks, and rivers, that land of wheat, barley, vines, olives, and figs, as Deu 8:7-9 ; when they had abundance of all things for delight, as well as for necessary sustenance; when I had, like a good, careful, and wise shepherd, brought them into this rich pasture; they, like hungry beasts, ate to excess, ran into luxury and riot; epicure like, gorged themselves with sweet wines and delicious fare.

They were filled: either this is a reduplication of the charge to confirm it, I say, they thus luxuriously lived; or else it is elliptical, and to be made out thus,

And so soon as they were filled and thus it will be parallel to that,

Jeshurun waxed fat Deu 32:13-15 .

Their heart was exalted grew proud, entertained high thoughts of their progenitors’ worth, their nobleness by descent, their worthiness and righteousness above other people; they thought of God as of man, that he proportioned his blessings to what excellency was found in those he did good to.

Therefore have they forgotten me so they have forgotten me, who found them in slavery, poverty, reproach, and tears in Egypt, out of which I saved them; and they have most scandalously made them gods, Worshipped them, and with sacrilegious unthankfulness given the praise of all I did for them to dumb idols, though I warned them of it beforehand, Deu 6:11,12 8:13,14 .

Poole: Hos 13:7 - Therefore // I will be unto them // As a lion // As a leopard

Therefore since they have so abused my gifts by luxury, pride, and atheistical forgetfulness of me, of what I had done for them, what I deserved and expected from them, I will use them as is meet, and take my revenge upon them.

I will be unto them ; unthankful, apostates, idolaters, sottish drunkards, belly-gods, who live to eat and drink, and forget me.

As a lion: see Hos 5:14 ; that is, in his fullest strength, of a middle age, swift in pursuing, and that can continue the chase till he overtake his prey; and which is strong, courageous, and proud of his strength and success; that will dreadfully roar over his prey, as if he challenged any one to attempt its rescue.

As a leopard a very fierce, swift, sly, and watchful creature, Jer 5:6 Hab 1:8 . Observe them; watch for them, that I may be sure to take them.

Poole: Hos 13:8 - I will meet them // As a bear bereaved of her whelps // Will rend the caul of their heart // There will I devour them // Like a lion // The wild beast shall tear them

I will meet them I know their haunts, their walks, I will not fail to meet them there.

As a bear bereaved of her whelps robbed of her whelps, newly taken away, which makes her mad with rage; so great rage is proverbially expressed. Pro 17:12 .

Will rend the caul of their heart first kill, next tear in pieces, pull out the very heart: it is probable this fierce creature may by instinct hasten to tear up the prey, that it may drink the blood before it run to waste.

There will I devour them where I find them and seize them, like the hungry and fearless lion, which feasts on his prey where he caught it, draws it not into his den, but devoureth it immediately.

Like a lion an old lion, that hath his great teeth, his grinders, and hath still whelps, Gen 49:9 ; fierce and terrible, that will either call in his whelps to divide the prey, or drag the prey to his den for them: and what hope of any thing to be spared, when you fall into such hands?

The wild beast shall tear them: it is said of the lion, that he calls by his roaring the wild beasts together to the prey when he hath taken it; so you shall be devoured by the whole troop of wild beasts. Or it may be a general threat added to those particular ones before, every wild beast shall prey upon them. All this God executed on them by the Assyrians, who in their fierceness, cruelty, greediness, and courage answered the character here given to them: the particular resemblances I leave to any, who may easily suit them.

Poole: Hos 13:9 - Thou hast destroyed thyself // But in me is thy help

Thou hast destroyed thyself after these menaces it might seem I had destroyed thee, but thou thyself hast done it by thy sins. It is the rebel that destroys himself, though he fall by the sword of his provoked sovereign: thou art the cause and author of thine own ruin.

But in me is thy help or,

for I was always ready and able to help thee, and would certainly have saved thee; but thy sins, thy wickedness carried thee toward other helps, which were lies, and have disappointed thee; and now thou dost perish under thine own choice, whereas hadst thou chosen me I would have helped and saved thee. Or else thus the whole verse: This hath destroyed thee, O Israel, for thou hast rebelled against me, against thy help: and so Sol. Jarchy.

Poole: Hos 13:10 - I will be thy King // Where is any other that may save thee in all thy cities? // Thy judges // of whom thou saidst, Give me a king // And princes

I will be thy King I would have been thy King to govern and save thee, but thou refusedst me in both; yet I will he thy King to punish thee. I will not lose my right and honour by thy rebellious carriages against me, I will be a King and subdue such: or else it is a taunting question, Where is thy king, on whose counsel, wisdom, power, and conduct thou hast relied? let him now save thee if he can: so it runs smooth with the next words.

Where is any other that may save thee in all thy cities? or, who is there, what wise, valiant, and successful commander, in any of thy cities, that can deliver thee first out of my hand, and next out of the Assyrians’ hand?

Thy judges where are they? thy magistrates have sinned with thee, and shall be destroyed with thee. Thy rulers or inferior governors,

of whom thou saidst, Give me a king whom thou didst importune and solicit, in a manner forcedst to meet, consult, and resolve in seditious times who should be king next, when treasons had taken away him that was? Some refer this to their first asking a king, but it is better referred to the times either after Jeroboam the First, or to the times after Jeroboam the Second, between whose death and Hoshea’ s time, some say, there was an interregnum of twenty or near twenty years, during which a turbulent people, as the Israelites were, would be frequent and earnest in all likelihood in moving for a king.

And princes necessary to assist the king.

Poole: Hos 13:11 - I gave thee a king in mine anger // I took him away // In my wrath

I gave thee a king in mine anger such as Shallum, Menahem, Pekah, &c.; but in displeasure against you.

I took him away the Hebrew says not what; I think, their kings mentioned.

In my wrath: God was angry when he gave such kings to Israel, and he was no better pleased when he took them away; they were punishments when given, and it was punishment to Israel when they were taken away. If you read this verse in the future tense, as you may, I will give them a king in my anger, it may refer to God’ s giving the king of Assyria the rule over them, making them his vassals; and I will take away, i.e. you, O Israelites, in my wrath, I will destroy some, and send others into captivity, take all away out of your land, and send you in wrath to the grave, or captives into Assyria.

Poole: Hos 13:12 - The iniquity // of Ephraim // is bound up // His sin is hid

The iniquity in the singular, instead of the plural, all the iniquities and sins,

of Ephraim the kingdom of the ten tribes,

is bound up as indictments drawn up and tied together against the day of trial; or as bills and bonds tied up that they may be ready against the day of account, when all must be paid. Or, as sins unpardoned; for to loose sins is to forgive, and to bind sins is to charge them upon the sinner, Mat 16:19 . O Ephraim, thine unpardoned sins lie in account against thee, thou shalt hear of them and smart for them.

His sin is hid not from God, but laid up with God against the day of recompence, as Job 21:19 : so Rom 2:5 Deu 32:34 .

Poole: Hos 13:13 - The sorrows of a travailing woman // Shall come upon him // He // is an unwise son // For he should not stay long in the place of the breaking forth of children

The sorrows of a travailing woman: by this simile, well known in Scripture, the prophet assures Ephraim that the punishment of his sins will overtake him suddenly, with very great anguish, and with as great certainty, Mic 5:3 .

Shall come upon him as suddenly, inevitably, and with as much danger too, if he be not the wiser, and return to his God.

He i.e. Ephraim,

is an unwise son a very foolish son, an inconsiderate child, who endangers himself and his mother.

For he should not stay long in the place of the breaking forth of children: as a child that sticks in the birth, so Ephraim, just at the birth, hesitateth, one while will, another while will not, return to God; thus dieth under the delay.

Poole: Hos 13:14 - I, Jehovah // Will ransom // Them // From the power of the grave // I will redeem them from death // O death, I will be thy plagues // O grave, I will be thy destruction // Repentance shall be hid from mine eyes

Some interpreters render this text not in the future absolute, but in the subjunctive and conditionally, I would have ransomed, I would have redeemed, &c., if Israel had been wise; so it will well cohere with the 13th and 15th verses. And if the words be considered as spoken of the whole body of Israel, they will be most intelligible, as they include a condition and are subjunctive. But the apostle doth, and most Christian interpreters with the apostle, interpret them as an absolute promise made for the comfort of the pious and elect among these Israelites, and labour not to connect them with the foregoing or following words, but suppose them to be in a parenthesis between them. And so we take them.

I, Jehovah or Messiah, the Father promiseth the Messiah.

Will ransom by power and purchase, by the price of the blood of the Lamb of God, and by the power of his Godhead.

Them that repent and believe, and wait for redemption through Christ the Messiah.

From the power of the grave he conquered the grave, and rose out of it as our Captain and Head, and he will at the great day of the resurrection, by his almighty power, open those prison doors, and bring them out in glory, immortality, and incorruption, whom he redeemed by an inestimable and invaluable price.

I will redeem them from death from the curse of the first death, henceforth they that die in the Lord shall be blessed; and from the second death, which shall have no power over them; I will take away the sting of death, which is sin, i.e. in the dominion and guilt of it: now Christ redeems from the one by sanctifying grace, and from the other by justifying grace.

O death, I will be thy plagues thus I will destroy death, and defeat him that had the power of death: it is a metaphor, as the next.

O grave, I will be thy destruction I will recover the prey out of the mouth of the grave, I will pull down those prison walls, and bring out all that are confined there, of which the bad I will remove into other kind of prisons, the good I will restore to glorious liberty. The wicked shall have a worse prison, the godly shall for ever be freed from prison and so I will raze this prison, the grave, to the very foundation.

Repentance shall be hid from mine eyes: this grace toward the godly, toward believers among Israel and in the church, through all ages, is unchangeable; I will never, as man that repenteth, change my word and purpose, saith the Lord. In either sense they speak the grace of God toward us; he is ready to pardon and save all that will repent, and he will most certainly and eternally save from death. The grave, sin, and hell all that do repent and obey the Messiah; an abundant comfort to pious ones who should yet die captives in Assyria, but rise by the power of the Messiah to eternal glory in the day of the general resurrection.

Poole: Hos 13:15 - Though he // be fruitful // Among his brethren // An east wind shall come // the wind of the Lord // From the wilderness // His spring // His fountain shall be dried up // He // of all pleasant vessels

Though he Ephraim,

be fruitful at present, as a flourishing tree seems to be fruitful; things in the state seem to be well settled; peace at home, under Hoshea, and peace abroad with Assyria and Egypt.

Among his brethren and all his brethren surround him, either the rest of the tribes, or the nations who by league are become as his brethren.

An east wind shall come an enemy as pernicious to his estate as the east wind is to fruits shall certainly come; a mighty and violent enemy, called here,

the wind of the Lord the usual superlative among the Hebrews.

From the wilderness which lay south-east from Canaan; and so it speaks a more pernicious quality in these enemies as the southeast winds in that country were of all most hot and blasting, coming over those hot, dry, sandy deserts.

His spring springs of water, which were most needful, and highly valued, shall become dry; shall fail and be cut off, dry up, that there shall be no waters in them.

His fountain shall be dried up the same thing in different words, confirming the certainty hereof. This the resemblance of the Assyrian, and the mischief he shall do to Israel lie shall lay Ephraim desolate, and dry up all his fountains, which were the comfort of that land.

He the Assyrian army, Shalmaneser,

shall spoil the treasure shall rob their treasuries,

of all pleasant vessels and carry away all desirable vessels and furniture, out of all their houses and wardrobes: thus all the glory of Ephraim shall wither whilst it is seemingly flourishing and well-rooted too.

Poole: Hos 13:16 - Samaria // Rebelled against her God // They // Their infants shall be dashed in pieces // Their women with child shall be ripped up

Samaria the chief or royal city of the kingdom of Israel,

shall become desolate besieged, taken, plundered, and sacked, probably it was razed to the foundation, by the Assyrians, provoked by the treachery first, and by the obstinacy next, of Hoshea, maintaining the siege against Shalmaneser three years, 2Ki 17:5 .

Rebelled against her God both cast off his worship and set up idolatry, and also shook off the yoke of David’ s house and set up new kings, and maintained both long against God.

They the inhabitants of Samaria, and also the subjects of the kingdom of Israel, shall fall by the sword; be cut off in war by the prevailing arms of the king of Assyria.

Their infants shall be dashed in pieces a most barbarous piece of cruelty, yet usually practised in those countries when they were enraged against a people.

Their women with child shall be ripped up another kind of like or greater inhumanity. Thus Shalman raged against Arbel in the day of battle, and this confirms what the prophet saith Hos 10:14 . And this was no doubt executed upon Samaria when it was taken, so their springs (women and children, which are as fountains) were all dried up.

Haydock: Hos 13:1 - Death // Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting? // Eyes

Death. This must be understood of eternal misery, from which the just are preserved. All must die, and many suffered a violent death from the Assyrians. (Worthington) ---

After denouncing the severest judgments, the prophet promises redress and a sort of resurrection, which was a figure of the real sufferings and rising of Jesus Christ. The apostle applies this text to him, but follows not the Hebrew or Septuagint, 1 Corinthians xv. 55. (Calmet) ---

Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting? Protestants read, O grave, (marginal note: hell ) instead of the latter death. Hebrew ehi has been twice placed for aie, I will be instead of where? (Haydock) as the Greek, Arabic, and Syriac versions, as wll as the context, evince. All the versions prove the same corruption to be [in] ver. 10. Kennicott, Aquila, and the 5. edition read where? Symmachus I will be: (St. Jerome) so that the change probably took place between the year of the Lord 130 and 200. Septuagint, "Where is thy cause gained, ( in a lawsuit, or thy justice; Greek:dike .; Haydock) O death?" &c. ---

Eyes. I can find no consolation, (St. Jerome) because the people cause dissension by their perseverance in evil. Hebrew also, "repentance," &c. I will utterly destroy Ephraim; or rather, "vengeance....because he shall flourish," &c. If Ephraim would repent, this should not take place; but now, the Lord will bring Salmanasar, a burning wind, ver. 15. (Calmet)

Haydock: Hos 13:1 - Spoke

Spoke. When Jeroboam proposed to erect the golden calves, people were seized with horror; yet they consented, and soon after Baal and other idols were worshipped. (Worthington) ---

Ephraim was one of the greatest tribes, and by its example the rest were drawn into idolatry. Achab principally introduced the worship of Baal, which caused God to decree the misery of his people, 3 Kings xvi. 31.

Haydock: Hos 13:2 - Calves

Calves. A cutting reproach! Those who could stoop to adore a calf, might be so blind as to sacrifice men! Hebrew, "sacrifice, ye men who," &c. Jeroboam issues this edict. (Calmet) ---

Septuagint, "immolate men; calves are wanting." (Haydock)

Haydock: Hos 13:3 - Away // Chimney

Away. Chap. vi. 4. ---

Chimney, or hole, at the side or top of the room. (Calmet) ---

Hebrew arubba, (Haydock) means also "a locust," as the Septuagint render it, though here it affords no sense.

Haydock: Hos 13:5 - Knew

Knew: treated thee with kindness, or tried thee. (Calmet)

Haydock: Hos 13:6 - Pastures

Pastures: the more they were indulged. (Haydock) (Deuteronomy xxxii. 15.)

Haydock: Hos 13:7 - Lioness

Lioness. Septuagint, "panther." I will pursue them even in their captivity.

Haydock: Hos 13:8 - Whelps // Inner

Whelps; with the greatest fury, 2 Kings xvii. 8. ---

Inner. Hebrew, "what encloses the heart;" or, I will break their hard heart. (Calmet)

Haydock: Hos 13:9 - Own

Own. Evils are brought on by the sins of men, which God does not cause. (Worthington) ---

Septuagint, "who will aid to prevent thy perdition, O Israel." (Haydock) ---

God alone is the author of salvation. He also punishes, (Amos iii. 6.) but for man's amendment in life. (Worthington)

Haydock: Hos 13:10 - Princes

Princes. It was on this pretext that a king was demanded, 1 Kings viii. 20. Will any now save you? (Menochius)

Haydock: Hos 13:11 - King // Away

King; Saul, Jeroboam, or the Assyrian. ---

Away. Osee, (Calmet) so that you shall have no more kings of Israel. (Haydock) ---

Septuagint alone have, "I took (Calmet) or had him in," &c. (St. Jerome)

Haydock: Hos 13:12 - Hidden

Hidden. He thinks to escape. (Haydock) ---

But I keep it like pieces of silver, bound up in my treasury. (St. Jerome) (Calmet)

Haydock: Hos 13:13 - Him // Children

Him. He shall be taken when he least expects it. His fruit shall come forth, Jeremias iv. 31. ---

Children. He shall have no share in the division of property, or shall not escape when the father shall bring his children to an account. The Chaldean, &c., insinuate, that the infant affords no help to come forth, as it would if it had sense. (Calmet)

Haydock: Hos 13:15 - Springs

Springs of death; or the sins which Christ, born of a virgin, shall destroy, and liberate the vessels of election from hell. (St. Jerome) (Haydock)

Gill: Hos 13:1 - When Ephraim spake trembling, he exalted himself in Israel // but // when he offended in Baal, he died

When Ephraim spake trembling, he exalted himself in Israel,.... Or, with trembling, as Jarchi: so Jeroboam, who was of the tribe of Ephraim, spake before Solomon, a great king, as he observes. R. Moses the priest interprets it of Jeroboam; but it may be understood of the tribe in general, and especially of the heads of it, at anytime before it fell into idolatry; when they spake with submission and humility, they were attended to by the other tribes in all consultations and debates, and great deference was paid unto them; and they were find in great esteem, and highly honoured, agreeably to that common saving of our Lord, "he that humbleth himself shall be exalted", Luk 14:11; or, "when he spake there was trembling" ^q; either the neighbouring nations, when he threatened them with war: or among the other tribes of Israel, when he spake in counsel, and with authority, they rose up and heard him with great reverence and respect; see Job 29:8. So the Targum,

"when anyone of the house of Ephraim spake, trembling laid hold on the people; they became princes in Israel.''

Some refer this to the times of Joshua, who was of that tribe, and whom the Israelites feared as they had feared Moses, Jos 4:14; others to the times of Gideon and Jephthah, with whom the tribe of Ephraim expostulated, Jdg 8:1; but others interpret it of Jeroboam's idolatry, of his setting up the worship of the calves, which he did upon his exalting himself, and setting himself up as king of the ten tribes; and, in some agreement with this, Schmidt understands, by "trembling", a terrible and horrible thing, idolatry, which he commanded and appointed; and which he "bore" or "carried", as the word ^r is interpreted by him, and may be; that is, his sin, and the punishment of it, which Jeroboam and his posterity did bear; and so it agrees with what follows:

but, or "and",

when he offended in Baal, he died; or when he sinned, and became guilty of more idolatry still, by worshipping Baal, as well as the calves, which was done in the times of Ahab, 1Ki 16:31; when Ephraim or the kingdom or Israel fell into distresses and calamities, sunk in their grandeur and authority, declined in their wealth and riches, and were insulted by their enemies, particularly by Benhadad king of Syria, who sent to Ahab, and challenged his silver and gold, his wives and children, as his own, 1Ki 20:3; and so they gradually decreased in credit and reputation, in power and authority, in wealth and substance, and at last were delivered to the sword of the enemy, and to captivity, which was their civil death.

Gill: Hos 13:2 - And now they sin more and more // and have made them molten images of their silver // and idols according to their own understanding // all of it the work of the craftsmen // they say of them // let the men that sacrifice kiss the calves

And now they sin more and more,.... Since the times of Jeroboam, and also of Ahab, adding other deities to the calves, and to Baal, as follows; increasing the number of their idols, and their idolatrous sacrifices, rites, and ceremonies: this they did in the times the prophet, who prophesied after the times of as it is common with evil men and seducers to wax worse and worse, and to proceed to more ungodliness, and from evil to evil; such is the way of idolaters, they stop not, but run into greater absurdities and grosser idolatries:

and have made them molten images of their silver: which is to be understood, not of the calves, or of Baal, made of gold, which they purchased with their silver; but of other images they had in their houses, or carried about with them, made of their silver, of their plate, which they melted and cast images of it, of whatsoever shape or form they pleased:

and idols according to their own understanding; which were entirely of man's device, and had nothing divine in them, either as to matter or form, but wholly the invention of the human brain; or, "according to their own likeness", as the Targum, and so other Jewish interpreters; after the form of a man, and yet were so weak and stupid as to account them gods:

all of it the work of the craftsmen; of silversmiths and founders, and such like artificers; the same, or of the same sort, with the craftsmen that made shrines for Diana, Act 19:24; and therefore such a work, wrought by such hands, could never be a deity, or have anything divine in it; they must be as stupid and senseless as the work itself to imagine there should: and yet

they say of them; the false prophets, or the idolatrous priests, say of such idols:

let the men that sacrifice kiss the calves: let those that bring their sacrifices, or those that offer them, pay religious worship and adoration to the calves; which they signified by kissing the idols they sacrificed to, either their mouths, or their hands; or, if out of their reach, they kissed their own hands in token of honour to them; which rites were commonly used among the Heathens. Cicero ^s says at Agrigentum, where was a temple or Hercules, where the people not only used to show a veneration to his image by prayers and thanksgivings, but they used to kiss it. So Apuleius ^t speaks of a beautiful virgin, the report of whose beauty brought together a vast number of citizens and strangers; who, amazed at the sight of her, put their right hand to then mouths, the first finger resting upon the thumb erect, and gave her reverence with religious adoration, as if she had been the goddess Venus herself; and Minutius Felix ^u says of Caecilius, that, observing the image of Serapis (probably much like one of these calves), putting his hand to his mouth, according to the superstitious custom of the common people, with his lips smacked a kiss; and so Pliny ^w observes, in worshipping, the right hand is used for a kiss, turning about the whole body, which to do to the left was reckoned the more religious; hence it is observed ^x of Aemilius, a derider of and scoffer at things divine, that he would never make supplication to any god, nor frequent any temple; and if he passed by any place of worship, he reckoned it a crime to put his hand to his lips by way of adoration, or on account of that; and it seems to have obtained as early as the times of Job among idolatrous people, that, upon the sight of the sun or moon, they immediately with their mouth kissed their hands; see Job 31:26; hence Lucian ^y, speaking of the Indians, says, rising early in the morning, they worship the sun, not as we, who think the prayers are finished when the hand is kissed; and Tertullian ^z, addressing the Heathens in his time, thus bespeaks them, most of you, out of an affectation of worshipping the celestial bodies at the rising of the sun, move and quaver your lips; hence kissing is used for the worship of the Son of God, Psa 2:12. Some read the words, "let those that sacrifice a man ^a kiss the calves"; as if it respected the abominable practice of sacrificing men to Mo; or intimated that men were sacrificed to the calves at Bethel.

Gill: Hos 13:3 - Therefore they shall be as the morning cloud // and as the early dew it passeth away // as the chaff that is driven with a whirlwind out of the floor // and as the smoke out of the chimney

Therefore they shall be as the morning cloud,.... Which, however promising it is, soon disappears when the sun is risen; signifying that the idolatrous Israelites, king, priests, and people, should be no more; their kingdom would cease, all their riches and wealth would depart from them, and they and their children be carried captive into a strange land:

and as the early dew it passeth away; as soon as the heat of the sun is felt, when the earth is left dry; so these people, though they seemed to be in great prosperity, and to be very fruitful in children, and in substance, and promised themselves much more; yet in a little time their land would become desolate, and they stripped of all that was dear and valuable to them these metaphors are used in Hos 6:4;

as the chaff that is driven with a whirlwind out of the floor; signifying that these idolatrous people were like chaff, fight and empty, useless and unprofitable, fit for nothing but burning; and that they would be driven out of their own land through the Assyrian, that should come like a whirlwind with great three and power, as easily and as quickly as chaff is drove out of a threshing floor of corn with a strong blast of wind; see Psa 1:5;

and as the smoke out of the chimney; which rises up in a pillar, and is so on dissipated by the wind, or dissolved into air; and is no sooner seen but it disappears; see Psa 68:2. All these similes show how easily, suddenly, and quickly, the destruction of this idolatrous nation would be brought about.

Gill: Hos 13:4 - Yet I am the Lord thy God from the land of Egypt // and thou shalt know no God but me // for there is no saviour besides me

Yet I am the Lord thy God from the land of Egypt,.... Which brought thee out from thence, as the Targum; and ever since, from that time to this, had shown a regard unto them, as the Lord their God, both in the wilderness, as later mentioned, and in the land of Canaan, where they had been continued, and followed with instances of goodness to that day, and yet find sinned in so gross a manner; which argued great ingratitude in them, and forgetfulness of the Lord, and his mercies:

and thou shalt know no God but me; they ought to have known, acknowledged, and worshipped no other god, as was enjoined them in the law: or, "thou knowest not" ^b; they did not know any other, which they in their own consciences were obliged to confess, if appealed to; however, they should know no other; by sad experience they would find that there was no other that could be of any service to them; their images and idols being unable to help them:

for there is no saviour besides me; that could save them out of their troubles, and deliver them out of their distresses; no other that is, or can be, the author, either of temporal or of spiritual and eternal salvation.

Gill: Hos 13:5 - I did know thee in the wilderness // in the land of great drought

I did know thee in the wilderness,.... Where there were no food nor drink, where were scorpions, serpents, and beasts of prey; there the Lord knew them, owned them, and showed a fatherly affection for them, and care of them; and fed them with manna and quails, and guided and directed them in the way, and protected and preserved them from their enemies, and from all hurt and danger. So the Targum explains it,

"I sufficiently supplied their necessities in the wilderness:''

in the land of great drought; or, "of droughts" ^c; the word is only used in this place; and is by Aben Ezra interpreted a dry and thirsty land; and so he says it signifies in the Arabic language and the same is observed by the father of Kimchi, and by R. Jonah ^d; but is by some rendered "torrid" ^e, or "inflamed", as if it had the signification of a Hebrew word which signifies a flame: and the Targum takes it to be akin to another, which signifies to "desire", rendering it,

"in a land in which thou desirest everything;''

that is, wants everything. The first seems best, and is a fit a description of the wilderness, which was a place of drought, wherein was no water, Deu 8:15.

Gill: Hos 13:6 - According to their pasture, so were they filled // they were filled, and their hearts were exalted // therefore have they forgotten me

According to their pasture, so were they filled,.... When they came into the land of Canaan, which was a land flowing with milk and honey, they were like a flock of sheep brought from short commons to a good pasture; and there they tilled themselves to the fail, and indulged to luxury and excess, pampered themselves, and made provision for the flesh to fulfil its lusts, and became carnal and sensual:

they were filled, and their hearts were exalted: they were elated with their plenty, and grew proud and haughty, and attributed their fulness not to the goodness of God, but to their own excellency and merit; and put their trust and confidence in their affluence, and not in the Lord; and thought themselves safe and secure, and out of all danger, and concluded it would never be otherwise with them:

therefore have they forgotten me; the Author of their beings, the Father of their mercies, and God of all their comforts; they forgot to give him praise and glory for their abundance; to place their trust and have their dependence on him, and to serve and worship him; this was the consequence of their luxury and pride. The Targum is,

"therefore they left my worship;''

they waxed fat, and kicked, and lightly esteemed and forsook the God and Rock of their salvation, Deu 32:15.

Gill: Hos 13:7 - Therefore I will be unto them as a lion // as a leopard by the way will I observe them

Therefore I will be unto them as a lion, Because of their idolatry, ingratitude, luxury, and especially their forgetfulness of God, which is last mentioned, and with which the words are connected. By this and the following metaphors are set forth the severity of God's judgments upon them for their sins, and their utter destruction by them. Some observe the word ^f here used signifies an old lion, which, though slower in the pursuit of its prey, is more cruel when it has got it; see Hos 5:14;

as a leopard by the way will I observe them; which is a quick sighted, vigilant, crafty, and insidious creature, which lurks in trees, and watches for men and beasts that pass by the way, and seizes on them. The lion makes his onset more openly, this more secretly; and both express the various ways God would take in his providence to chastise these people for their sins, and that he would watch over them to do them hurt, as he had to do them good, and take the proper opportunity of doing it, and execute his purpose with great wrath and fury, to their utter ruin; see Jer 5:6. The Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "as a leopard by the way of Assyria" ^g, or "the Assyrians"; and so some interpreters take the sense to be, that God would watch them in their way to Assyria for help, and blast their designs, disappoint them of their expected assistance, and surprise them with his judgments; see Hos 5:13; and there was a mountain in Syria, called the mountain of the leopards, where they used to haunt, and from whence they came out to take their prey, to which there is a reference in Son 4:8; which was two miles from Tripoli (a city of Syria) northward, three from the city Arces southward, and one from Mount Lebanon ^h; and such is the vigilance and agility of leopards, that they will sometimes, as Pliny ⁱ says, mount thick trees, and hide themselves in the branches, and leap at once, and unawares, upon those that pass by, whether men or beasts, as before observed; wherefore, with great propriety, is this simile used. The Targum is, "my word shall be", &c.

Gill: Hos 13:8 - I will meet them as a bear that is bereaved of her whelps // and will rend the caul of their hearts // and there will I devour them like a lion // the wild beast shall tear them

I will meet them as a bear that is bereaved of her whelps,.... Which is a fierce cruel creature at any time, but especially when this is its case, being very fond of its whelps; and having taken a great deal of pains to lick them into form, as Kimchi and Ben Melech observe, it is the more enraged at the loss of them, and therefore falls upon man or beast it meets with the utmost fury: the phrase is expressive of the fiercest rage; see Pro 17:12;

and will rend the caul of their hearts: the pericardium, which is a membrane or skin that encloses the heart, and which when pierced is immediate death: perhaps some respect is had to the closing of their hearts to God, the hardness of them against him and his ways, and their inattention to his word; and now he will open them, not in a way of grace and mercy, but of wrath and fury; as a bear, when it seizes a man, sticks his claws in his breast, tears it open, and makes his way at once to the heart, fetches it out, and sucks his blood:

and there will I devour them like a lion; either in their cities and houses, when taken by the enemy; or in the way, in which they would be observed; or in their captivity: or there may be put for then, and so denotes the time when he would be all this to them before mentioned, and then he would utterly destroy them:

the wild beast shall tear them: which literally is one of God's sore judgments, but here figuratively designs the Assyrian, and who is meant as the instrument of God's vengeance in all the other expressions; and is sometimes compared to a lion, and that as concerned with Israel; see Jer 50:17; which is much better than by these four sorts of creatures to understand the four monarchies which Israel suffered by. The Targum is,

"my word shall meet them as a bear bereaved, and I will break the wickedness of their hearts, &c.''

Gill: Hos 13:9 - O Israel, thou hast destroyed thyself // but in me is thine help

O Israel, thou hast destroyed thyself,.... Though the Lord was a lion, a leopard, and a bear to them, yet their destruction was not owing to him, but to themselves; he was not chargeable with it, but they only; the fault and blame was theirs; their own sins brought it on them, and provoked him to such righteous wrath and vengeance before expressed: this is said to clear the Lord from any imputation of this kind, and to lay it where it should be It may be rendered, "it hath destroyed thee" ^k; either the calf, as Kimchi, and the worshipping of that, their idolatry; or their king, as others, taking it from the following verse by way of anticipation; or rather it may refer to all their sins before observed, their idolatry, luxury, and ingratitude. Gussetius ^l thinks the word בי has the signification of "burning", as in Isa 3:24; and renders it, "burning in me hath destroyed thee, even in him who is thy help"; that is, by their sins they had made God their enemy, who is a consuming fire, and whose burning wrath destroyed them, in whom otherwise they would have had help. Now though this may primarily regard the destruction of the civil state and kingdom of Israel for their sins, yet it may be applied to the spiritual and eternal state of men. Man is a lost, ruined, and undone creature; he is depraved and corrupted in his whole nature, soul and body; the image of God in him is marred and spoiled; there is no holiness in him, nor any righteousness upon him; no will nor power to that which is good; though he has not lost the natural liberty of his will, he has lost the moral liberty of it, and is a slave to his lusts, and a vassal to Satan; he has no true knowledge of that which is good, no inclination to it, nor strength to perform it he is dead in sin, and dead in law; he is under the curse of it, and in the open way to everlasting ruin and destruction; and is in himself both helpless and lifeless; and he is a self-destroyed creature; his destruction is not owing to Satan only, though he was an instrument of the ruin of mankind; nor to the first parents of human nature only, in whom all men naturally and federally were, in whom they sinned, and with whom they fell; but to their own actual sins and transgressions. However, their destruction is not to be charged upon God, or ascribed to any decree of his, which is no cause of man's damnation, but sin only; nor to any sentence of condemnation passed by him, or the execution of it, which both belong to him as a righteous Judge; but to themselves and their sins, as is owned both by good men, who under true and saving convictions acknowledge their damnation would be just, if God should execute it on them; and by bad men, even the damned in hell; this will be the never dying worm, the remorse of a guilty conscience, that they have brought all this ruin on themselves;

but in me is thine help; not in themselves, not in any creature, but in the Lord alone; the Word of the Lord, as the Targum; the essential Word, the Son of God, our Lord Jesus Christ, on whom his divine Father has laid the help of his people; and who has helped them, and saved them from their sins, the cause of their destruction, and from wrath, which they deserved by reason of them; and has brought them out of a wretched state, a pit wherein is no water, into a comfortable, glorious, and happy one, and delivered them out of the hands of all their enemies; and helps them to what they want, to holiness, righteousness, and strength; to all supplies of grace here, and glory hereafter. Some render the particle as causal, "for in me", &c. ^m and so make it to be a reason either proving that God could not be the cause of their destruction, because in him was their help, and in him only; or that their destruction was owing to themselves; "for in" or "against me, against thine help"; thou hast transgressed and rebelled; so Jarchi.

Gill: Hos 13:10 - I will be thy King, where is any other that may save thee in all thy cities // and thy judges, of whom thou saidst give me a king and princes

I will be thy King, where is any other that may save thee in all thy cities?.... Governor, Protector, and Defender; and so confirming what is before said, that their help was in him: or, as the Targum, Abarbinel, and others ⁿ, "where is thy king now, that he may serve thee in all thy cities?" whom they had asked, rejecting the Lord, and in whom they had put their trust and confidence for help; and now either having no king, he being taken away from them by death, or by the enemy; or if they had, he being unable to help them in their distress; they are ironically asked where he was, that he might exert himself and save them, if he could, in all the cities of the land, where the enemy were come, a, a had besieged and took them:

and thy judges, of whom thou saidst give me a king and princes? that is; where are thy king and his nobles, his courtiers and his counsellors, and all judges, magistrates, and governors subordinate to him? let them arise for thy help, if they can, by their policy or power, by their counsel, or by their arms; for judges and princes design such as were of the king's court and council, or acted in government under his direction and influence; for though these are not expressly mentioned, when they asked for a king, yet are implied; since there is no king without a court and nobles to attend him, to advise with, and to act under him. This refers to the story in 1Sa 8:6, &c. and seems to be the leading step to Israel's ruin and destruction as a state.

Gill: Hos 13:11 - I gave thee a king in mine anger // and took him away in my wrath

I gave thee a king in mine anger,.... Not the king of Assyria, sent to waste and destroy them, and carry them captive, as some, for of him the next clause cannot be said; nor Jeroboam, the first king of the ten tribes, as others, who was not given in anger to Israel, but to Solomon; rather Saul, as Kimchi and Aben Ezra, the first king of all Israel; and who was given at the request of the people, though in anger and resentment, they rejecting God their King; or it may design the kingly office and power in general, in a succession of kings from him the first of them:

and took him away in my wrath; not Jeroboam, who does not appear to be taken away by death in wrath; rather Saul, who died in battle with the Philistines, and fell on the mountains of Gilboa: but it may be rendered better, "I will take him away" ^o; and refers not to Zedekiah the last king of Judith, as some in Kimchi; but to Hoshea, the last king of the ten tribes; for it is of there more especially the words, both in the text and context, are spoken; and so it respects the entire removal of kingly power from them, which ceased in Hoshea; see Hos 3:4.

Gill: Hos 13:12 - The iniquity of Ephraim is bound up; his sin is hid.

The iniquity of Ephraim is bound up; his sin is hid. Which Kimchi restrains to the sin of the calves, and worshipping them; and others to the request of a king, the context speaks of: but it seems best to understand it in a more general sense of these, with all other sins, which were bound up, and not loosed, or were not remitted and forgiven, they being impenitent, and persisting in their sins; and which were bound up as in a bag or purse, in order to be opened and brought forth in proper time in open court, and be took cognizance of in a judiciary way; with which agrees an expression in Job 14:17; or which were laid up among the treasures of divine omniscience, in the mind of God, and not forgotten by him, as they might be thought to be, and would in due time be brought to light, and vengeance took on them. So the Targum,

"the sins of the house of Ephraim are treasured up; they are reserved to punish all their offences;''

see Deu 32:34.

Gill: Hos 13:13 - The sorrows of a travailing woman shall come upon him // he is an unwise son // for he should not stay long in the place of the breaking forth of children

The sorrows of a travailing woman shall come upon him,.... Upon Ephraim, or the ten tribes; that is, afflictions, distresses, and calamities, which are often in Scripture compared to the pains and sorrows of a woman in childbirth; and may denote the suddenness and inevitableness of them; see Isa 13:8. So the Targum,

"distress and trouble shall come upon them, as pains on a woman with child;''

which may respect the invasion of their land, the siege of Samaria, and their captivity;

he is an unwise son; taking no warning by his ancestors, by their sins, and what befell them on account of them, but persisting in his sins, and in impenitence and hardness of heart: so the Targum,

"he is not wise to know my fear:''

for he should not stay long in the place of the breaking forth of children: that is, in the womb, as Kimchi and Ben Melech interpret it; though the Targum and Jarchi understand it of the stool or seat of women in travail. The sense is, either that he is foolish and unwise, that he does not endeavour to extricate himself from these troubles; or rather to prevent them by repentance, by leaving his idols, and returning to the Lord; or that, should he do so, be would soon be delivered from all his sorrows, and not stay a moment longer in them. Though the words may be better rendered, "for he stays not", or "would not stay, the time for the breaking forth of children" ^p; now this time is the time of the Gospel dispensation, the time of the Messiah's birth, the fulness of time appointed for his coming, and the time of the church's ringing forth many children in a spiritual sense; see Isa 54:1; for which Ephraim or the ten tribes should have waited, but did not, which was their folly and their ruin; they did not "stand", or continue, in the belief and expectation of the Messiah, and in the true worship of God, but left that, and served idols; and so continued not to the times of the Messiah, when the blessings mentioned in the following verse would be obtained and enjoyed; so Schmidt.

Gill: Hos 13:14 - I will ransom them from the power of the grave // I will redeem them from death // O death, I will be thy plagues; O grace, I will be thy destruction // repentance shall be hid from mine eyes

I will ransom them from the power of the grave,.... That is, "when" or "at which time" before spoken of, and here understood, as the above interpreter rightly connects the words, "I will" do this and what follows:

I will redeem them from death; these are the words, not of Jehovah the Father, as in Hos 1:7; but of the Son, who redeemed Israel out of Egypt, which was a typical redemption, Hos 13:4; in whom is the help of his people laid and found, Hos 13:9; the Word of the Lord, as the Targum; who is the true God, the mighty God, and so equal to this work of redemption and who is also the near kinsman of the redeemed as one of the words here used implies, and so to him belonged the right of redemption: the persons redeemed are not Israel after the flesh, but spiritual Israel, whether Jews or Gentiles; a special and peculiar people, chosen of God, and precious, out of every kindred, tongue, people, and nation; and who, in their nature state, are under sin, in bondage to it, and liable to the curse of the law, the wrath of God, hell and damnation; which are meant by the "grave" and "death", and so needed a Redeemer to ransom them: for the word for "grace" should be rendered "hell" ^q, as it often is; and "death" intends not corporeal one only, but eternal death, or the second death; and both signify the wrath of God due to sin, and which God's elect are deserving of, and Christ has bore, and delivered them from; and the curse of the law, which he has redeemed them from, being made a curse for them; and eternal death, the equivalent to which he has suffered, and so has saved them from it, and all this by redeeming them from their sins, the cause of it; and which he has done by giving a redemption or ransom price, which is his blood, his life, yea, himself, and which the first of the words here used imports. It is indeed true, that, in consequence of all this, there will be a redemption by him from a corporeal death, and from the grave; not as yet, for the ransomed of the Lord die as others, and are laid in the grave, the house appointed for all living; but in the resurrection morn there will be a redemption, a deliverance of the bodies of the saints from the grave, from mortality and corruption; yea, of them from the moral corruption of sin, and all the defilements of it, as well as from all afflictions and diseases, and from death itself, which shall have no more dominion over them; to which purpose the words are applied by the apostle; See Gill on 1Co 15:55; and so by some ancient Jews ^r to the Messiah, and his times;

O death, I will be thy plagues; O grace, I will be thy destruction; that is, the utter destruction of them for the plague or pestilence is a wasting destruction, Psa 91:6; it is the same which in New Testament language is the abolishing of death, 2Ti 1:10; which is true of eternal death with respect to the redeemed, which Christ's death is the death of, he having by his death reconciled them to God, and opened the way to eternal life for them, which he has in his hands to give unto them; and of corporeal death and the grave, which Christ has utterly destroyed with respect to himself having loosed the builds of death, and set himself free, and on whom that shall have no more dominion; and, with respect to his pie, he has destroyed him that had the power of it, which is the devil; he has put away and abolished sin, the cause of it; he has took away that which is its sting; so that it may be truly said, as the apostle quotes these words, "O death, where is thy sting?" he has removed the curse from it, and made it a blessing; he has abolished it as a penal evil, so theft it is not inflicted as a punishment on his people; and in the last day will entirely deliver them from the power of that, and of the grave; and then that which has slain its millions and millions, a number not to be numbered, will never slay one more: and that grave, which devoured as many, will never be opened more, or one more put into it; and then it may be said, "O grave, where is thy victory?" thou shall conquer no more, but be at an end; see 1Co 15:55;

repentance shall be hid from mine eyes; that is, the Lord will never repent of his decree of redemption from hell, death, and the grave; nor of the work of it by Christ; nor of the entire destruction of these things; which being once done, will never be repented of nor recalled, but remain so for ever.

Gill: Hos 13:15 - Though he be fruitful among his brethren // an east wind shall come // the wind of the Lord shall come up from the wilderness // and his spring shall become dry, and his fountain shall be dried up // he shall spoil the treasure of all pleasant vessels

Though he be fruitful among his brethren,.... This is not spoken of Christ, as some think, who take the words to be a continuation of the prophecy concerning the Redeemer, who should increase his brethren, and bring many to him; and be as noxious to hell and death as the east wind is to persons and things, and dry up the fountains and springs of hell and death; the sins of men he should abolish, and be victorious over all his enemies, and divide their spoils: but they are rather the words of Christ himself concerning Ephraim, in connection with Hos 13:13; expressing his character and state, and explaining the sorrows and calamities that should come upon him for his folly, in not staying the time of the breaking forth children; and to be understood either of his spiritual fruitfulness in the last days; when Israel shall return to the Lord by repentance, and believe in the true Messiah, and bring forth the fruit of good works, as an evidence of it, along with their brethren, those of the tribes of Judah and Benjamin, and so all Israel should be saved; which yet should not hinder the distresses and destruction that should come upon the ten tribes by the Assyrians, afterwards declared: or rather of his political fruitfulness, in allusion to his name; increasing in numbers, abounding in power and authority, in wealth and riches; either before the sin of the calves, as Kimchi, before he fell into idolatry; or afterwards, particularly in the times of Jeroboam the second, who enlarged the border of Israel; and in later times, when the kings of Israel entered into alliance with the Assyrians, and enjoyed peace and prosperity, and thought themselves secure of the continuance of it. Some render it, "because he is fierce" ^s; or "like a wild ass's colt"; not only foolish and unwise, but fierce and unruly among his brethren, and would not stay the time of the breaking forth of children: therefore

an east wind shall come: which is very vehement, cold, blasting, and exceeding noxious and pernicious to fruit; meaning Shalmaneser king of Assyria, who came from the east; his kingdom, the land of Assyria, lying, as Kimchi observes, eastward to the land of Israel. So the Targum,

"now will I bring against him a king strong as a burning wind;''

so the king of Babylon and his army are compared to a strong and violent wind, Jer 4:11;

the wind of the Lord shall come up from the wilderness; the same is called the "wind of the Lord", partly to denote the strength and vehemency of it, as mountains of the Lord, and cedars of the Lord, signify great and mighty ones; and partly to show that this enemy would come at the call of the Lord, by his direction and appointment. So the Targum,

"by the word of the Lord, through the way of the wilderness shall he come up;''

this circumstance, "from the wilderness", is mentioned, not only because winds from thence usually blow more strongly and violently, but because the way from Assyria to the land of Israel lay through a wilderness;

and his spring shall become dry, and his fountain shall be dried up; his land wasted and destroyed; his fields, vineyards, and oliveyards, trodden down and ruined, which yielded a large increase; trade and commerce stopped, and so all the springs and fountains of wealth and riches dried up; as well as their wives and children destroyed, as often mentioned, which were the source and spring of their continuance as a people in ages to come;

he shall spoil the treasure of all pleasant vessels; not Christ, nor Ephraim, but the Assyrian; who, entering into their cities, would plunder them of all their "vessels of desire" ^t, or desirable ones; their vessels of gold and silver; all their rich household goods and furniture of value; all their wealth and riches treasured up by them, their gold, silver, precious stones, rich garments, &c. So the Targum,

"he shall destroy the house of his treasures, and shall lay waste the city of his kingdom; he shall spoil the treasuries, all vessels of desire.''

Gill: Hos 13:16 - Samaria shall become desolate // for she hath rebelled against her God // they shall fall by the sword // their children shall be dashed to pieces // and their women with child shall be ripped up

Samaria shall become desolate,.... With this verse the fourteenth chapter begins in the Hebrew copies, and in the Targum, and in many versions; but seems better to conclude the present chapter; since it is in close connection with Hos 13:15, and explains the figurative expressions there used. Samaria was the head of Ephraim, Isa 7:9; or the metropolis of the ten tribes of Israel; whose desolation is here prophesied of, and was accomplished by Shalmaneser king of Assyria, signified by the east wind; by whom it was not only besieged and taken, but very probably its houses were demolished, its walls broken down, and razed to the very foundation; see 2Ki 17:5; and, as this was the head city, it may be put for all the rest, and even for the whole land, which was at the same time laid waste. The Targum is,

"Samaria shall be guilty;''

that is, shall be found guilty of many sins; her transgression shall be revealed, as Jarchi, become manifest by the just punishment inflicted on her;

for she hath rebelled against her God; and bitterly provoked him to wrath and anger, as the word ^u signifies; by relinquishing him and his worship, and by serving idols, the calves at Dan and Bethel, Baal and other idols; when the Lord was their God, not only by creation, as of all men, but by the choice he made of them, and the covenant he made with them; by a national adoption of them, attended with various blessings and privileges, and by their profession of him; all which were an aggravation of their rebellion against him;

they shall fall by the sword: the inhabitants of Samaria, and of the land, particularly the men thereof; and especially their armed men, their men of war, that fought for them, and defended them; these should fall by the sword of the Assyrian;

their children shall be dashed to pieces; against stones, walls, and pavements; who should have perpetuated their name to future ages, and inherited their possessions:

and their women with child shall be ripped up; things which are often done by cruel enemies, when cities are sacked and plundered; and which Shalmaneser might be provoked unto by the perfidy of the king of Israel, and by the city of Samaria holding out a three years' siege. This, though we have no account of as done at that time, yet no doubt was; even as the same things are predicted of Jerusalem by the Chaldeans, and which were to be done to them, in retaliation for them, though there is no narrative of them; see Psa 137:8.