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Teks -- Hosea 11:1-12 (NET)

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Konteks
Reversal of the Exodus: Return to Egypt and Exile in Assyria
11:1 When Israel was a young man, I loved him like a son, and I summoned my son out of Egypt. 11:2 But the more I summoned them, the farther they departed from me. They sacrificed to the Baal idols and burned incense to images. 11:3 Yet it was I who led Ephraim, I took them by the arm; but they did not acknowledge that I had healed them. 11:4 I led them with leather cords, with leather ropes; I lifted the yoke from their neck, and gently fed them. 11:5 They will return to Egypt! Assyria will rule over them because they refuse to repent! 11:6 A sword will flash in their cities, it will destroy the bars of their city gates, and will devour them in their fortresses. 11:7 My people are obsessed with turning away from me; they call to Baal, but he will never exalt them!
The Divine Dilemma: Judgment or Mercy?
11:8 How can I give you up, O Ephraim? How can I surrender you, O Israel? How can I treat you like Admah? How can I make you like Zeboiim? I have had a change of heart! All my tender compassions are aroused! 11:9 I cannot carry out my fierce anger! I cannot totally destroy Ephraim! Because I am God, and not man– the Holy One among you– I will not come in wrath!
God Will Restore the Exiles to Israel
11:10 He will roar like a lion, and they will follow the Lord; when he roars, his children will come trembling from the west. 11:11 They will return in fear and trembling like birds from Egypt, like doves from Assyria, and I will settle them in their homes,” declares the Lord.
God’s Lawsuit against Israel: Breach of Covenant
11:12 Ephraim has surrounded me with lies; the house of Israel has surrounded me with deceit. But Judah still roams about with God; he remains faithful to the Holy One.
Paralel   Ref. Silang (TSK)   ITL  

Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Admah a town destroyed with Sodom
 · Assyria a member of the nation of Assyria
 · Baal a pagan god,a title of a pagan god,a town in the Negeb on the border of Simeon and Judah,son of Reaiah son of Micah; a descendant of Reuben,the forth son of Jeiel, the Benjamite
 · Egypt descendants of Mizraim
 · Ephraim the tribe of Ephraim as a whole,the northern kingdom of Israel
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Judah the son of Jacob and Leah; founder of the tribe of Judah,a tribe, the land/country,a son of Joseph; the father of Simeon; an ancestor of Jesus,son of Jacob/Israel and Leah; founder of the tribe of Judah,the tribe of Judah,citizens of the southern kingdom of Judah,citizens of the Persian Province of Judah; the Jews who had returned from Babylonian exile,"house of Judah", a phrase which highlights the political leadership of the tribe of Judah,"king of Judah", a phrase which relates to the southern kingdom of Judah,"kings of Judah", a phrase relating to the southern kingdom of Judah,"princes of Judah", a phrase relating to the kingdom of Judah,the territory allocated to the tribe of Judah, and also the extended territory of the southern kingdom of Judah,the Province of Judah under Persian rule,"hill country of Judah", the relatively cool and green central highlands of the territory of Judah,"the cities of Judah",the language of the Jews; Hebrew,head of a family of Levites who returned from Exile,a Levite who put away his heathen wife,a man who was second in command of Jerusalem; son of Hassenuah of Benjamin,a Levite in charge of the songs of thanksgiving in Nehemiah's time,a leader who helped dedicate Nehemiah's wall,a Levite musician who helped Zechariah of Asaph dedicate Nehemiah's wall
 · Zeboiim a town destroyed along with Sodom by raining hot sulphur


Topik/Tema Kamus: God | Israel | HOSEA | Zeboim | Cord | Backsliders | Admah | GOD, 2 | Impenitence | Ingratitude | Adoption | Assyria | SANCTIFICATION | PALM (OF THE HAND) | Anger | ZEBOIIM | STAVES | TEXT OF THE OLD TESTAMENT | WEST | YOKE | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

Lainnya
Evidence

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

Wesley: Hos 11:1 - Was a child In the infancy of Israel.

In the infancy of Israel.

Wesley: Hos 11:1 - I loved him Manifested my tender and paternal affection to him.

Manifested my tender and paternal affection to him.

Wesley: Hos 11:1 - Called my son Adopted him to be my son, and as my son, provided for him, and brought him out of servitude.

Adopted him to be my son, and as my son, provided for him, and brought him out of servitude.

Wesley: Hos 11:1 - Out of Egypt But Israel, the first adopted son was a type of Christ the first-born. And the history of Israel's coming out was a type of Christ's future coming out...

But Israel, the first adopted son was a type of Christ the first-born. And the history of Israel's coming out was a type of Christ's future coming out of Egypt.

Wesley: Hos 11:2 - They Moses and Aaron, and other prophets.

Moses and Aaron, and other prophets.

Wesley: Hos 11:2 - Called Persuaded, intreated, and urged by exhortations, the whole house of Israel.

Persuaded, intreated, and urged by exhortations, the whole house of Israel.

Wesley: Hos 11:2 - From them From the prophets counsel and commands.

From the prophets counsel and commands.

Wesley: Hos 11:2 - Baalim In the desert they began this apostacy, and held on with obstinacy in it.

In the desert they began this apostacy, and held on with obstinacy in it.

Wesley: Hos 11:3 - I taught As a mother or nurse helps the child.

As a mother or nurse helps the child.

Wesley: Hos 11:3 - Taking them Supporting and bearing them up.

Supporting and bearing them up.

Wesley: Hos 11:3 - They knew not They would not see nor acknowledge me in it.

They would not see nor acknowledge me in it.

Wesley: Hos 11:4 - Cords of man With such kindness as best fits and most prevails with a man.

With such kindness as best fits and most prevails with a man.

Wesley: Hos 11:4 - I was to them As a careful husband - man in due season takes the yoke from his labouring oxen, and takes off the muzzle with which they were kept from eating, when ...

As a careful husband - man in due season takes the yoke from his labouring oxen, and takes off the muzzle with which they were kept from eating, when at work.

Wesley: Hos 11:4 - I laid meat unto them Brought them provision in their wants.

Brought them provision in their wants.

Wesley: Hos 11:5 - He Ephraim.

Ephraim.

Wesley: Hos 11:5 - Shall be king Shall rule them with rigour and cruelty.

Shall rule them with rigour and cruelty.

Wesley: Hos 11:5 - They refused The reason of all is, their obstinacy in idolatry.

The reason of all is, their obstinacy in idolatry.

Wesley: Hos 11:6 - His branches The lesser towns and villages.

The lesser towns and villages.

Wesley: Hos 11:6 - Their own counsels Which they have followed in opposition to all the good counsels the prophets gave them from time to time.

Which they have followed in opposition to all the good counsels the prophets gave them from time to time.

Wesley: Hos 11:7 - They The prophets.

The prophets.

Wesley: Hos 11:7 - None at all Scarce any one would hearken and obey.

Scarce any one would hearken and obey.

Wesley: Hos 11:8 - Give thee up To utter destruction. Admah and Zeboim were two of the four cities which were destroyed with fire from heaven.

To utter destruction. Admah and Zeboim were two of the four cities which were destroyed with fire from heaven.

Wesley: Hos 11:8 - My repentings Not that God is ever fluctuating or unresolved; but these are expressions after the manner of men, to shew what severity Israel had deserved, and yet ...

Not that God is ever fluctuating or unresolved; but these are expressions after the manner of men, to shew what severity Israel had deserved, and yet how divine grace would be glorified in sparing them.

Wesley: Hos 11:9 - Return Conquerors that plunder the conquered city, carry away the wealth of it, and after some time return to burn it; God will not do so.

Conquerors that plunder the conquered city, carry away the wealth of it, and after some time return to burn it; God will not do so.

Wesley: Hos 11:9 - Not man Therefore my compassions fail not.

Therefore my compassions fail not.

Wesley: Hos 11:9 - The holy One A holy God, and in covenant, though not with all, yet with many among you.

A holy God, and in covenant, though not with all, yet with many among you.

Wesley: Hos 11:9 - Enter into the city Utterly to destroy thee, as I did Sodom.

Utterly to destroy thee, as I did Sodom.

Wesley: Hos 11:10 - They The remnant shall hear and obey the Lord.

The remnant shall hear and obey the Lord.

Wesley: Hos 11:10 - Like a lion The word of the Lord, so saith the Chaldee, shall roar as a lion. Christ is called, The lion of the tribe of Judah: and when he cried with a loud voic...

The word of the Lord, so saith the Chaldee, shall roar as a lion. Christ is called, The lion of the tribe of Judah: and when he cried with a loud voice, it was as when a lion roared. The voice of the gospel was heard far, as the roaring of a lion; and it was a mighty voice.

Wesley: Hos 11:10 - Tremble The spirit by its power awakening them to a sight of sin, shall make them fear and tremble.

The spirit by its power awakening them to a sight of sin, shall make them fear and tremble.

Wesley: Hos 11:10 - From the west From the ends of the earth.

From the ends of the earth.

Wesley: Hos 11:11 - They shall tremble At their return into their own land, some shall hasten, yet with solicitude, out of Egypt, whither they fled for shelter; others like doves shall hast...

At their return into their own land, some shall hasten, yet with solicitude, out of Egypt, whither they fled for shelter; others like doves shall hasten out of Assyria, but with fear and trembling.

Wesley: Hos 11:11 - I will place them A seasonable and comfortable promise.

A seasonable and comfortable promise.

Wesley: Hos 11:12 - Ephraim Most of the people of Israel.

Most of the people of Israel.

Wesley: Hos 11:12 - With lies Play the hypocrite with me still.

Play the hypocrite with me still.

Wesley: Hos 11:12 - Judah The two tribes.

The two tribes.

Wesley: Hos 11:12 - Yet ruleth While idolaters are slaves to the devil, the true worshippers of God, like princes, rule with God.

While idolaters are slaves to the devil, the true worshippers of God, like princes, rule with God.

Wesley: Hos 11:12 - Faithful Retains purity, at least truth of worship, and comparatively is faithful. Judah adheres to God's holy prophets, priests, and other saints of God.

Retains purity, at least truth of worship, and comparatively is faithful. Judah adheres to God's holy prophets, priests, and other saints of God.

JFB: Hos 11:1 - -- (Hos 11:5 shows this prophecy was uttered after the league made with Egypt (2Ki 17:4))

(Hos 11:5 shows this prophecy was uttered after the league made with Egypt (2Ki 17:4))

JFB: Hos 11:1 - Israel . . . called my son out of Egypt BENGEL translates, "From the time that he (Israel) was in Egypt, I called him My son," which the parallelism proves. So Hos 12:9 and Hos 13:4 use "fro...

BENGEL translates, "From the time that he (Israel) was in Egypt, I called him My son," which the parallelism proves. So Hos 12:9 and Hos 13:4 use "from . . . Egypt," for "from the time that thou didst sojourn in Egypt." Exo 4:22 also shows that Israel was called by God, "My son," from the time of his Egyptian sojourn (Isa 43:1). God is always said to have led or brought forth, not to have "called," Israel from Egypt. Mat 2:15, therefore, in quoting this prophecy (typically and primarily referring to Israel, antitypically and fully to Messiah), applies it to Jesus' sojourn in Egypt, not His return from it. Even from His infancy, partly spent in Egypt, God called Him His son. God included Messiah, and Israel for Messiah's sake, in one common love, and therefore in one common prophecy. Messiah's people and Himself are one, as the Head and the body. Isa 49:3 calls Him "Israel." The same general reason, danger of extinction, caused the infant Jesus, and Israel in its national infancy (compare Gen. 42:1-43:34; Gen 45:18; Gen 46:3-4; Eze 16:4-6; Jer 31:20) to sojourn in Egypt. So He, and His spiritual Israel, are already called "God's sons" while yet in the Egypt of the world.

JFB: Hos 11:2 - As they called them "they," namely, monitors sent by Me. "Called," in Hos 11:1, suggests the idea of the many subsequent calls by the prophets.

"they," namely, monitors sent by Me. "Called," in Hos 11:1, suggests the idea of the many subsequent calls by the prophets.

JFB: Hos 11:2 - went from them Turned away in contempt (Jer 2:27).

Turned away in contempt (Jer 2:27).

JFB: Hos 11:2 - Baalim Images of Baal, set up in various places.

Images of Baal, set up in various places.

JFB: Hos 11:3 - taught . . . to go Literally "to use his feet." Compare a similar image, Deu 1:31; Deu 8:2, Deu 8:5, Deu 8:15; Deu 32:10-11; Neh 9:21; Isa 63:9; Amo 2:10. God bore them ...

Literally "to use his feet." Compare a similar image, Deu 1:31; Deu 8:2, Deu 8:5, Deu 8:15; Deu 32:10-11; Neh 9:21; Isa 63:9; Amo 2:10. God bore them as a parent does an infant, unable to supply itself, so that it has no anxiety about food, raiment, and its going forth. Act 13:18, which probably refers to this passage of Hosea; He took them by the arms, to guide them that they might not stray, and to hold them up that they might not stumble.

JFB: Hos 11:3 - knew not that I healed them That is, that My design was to restore them spiritually and temporally (Exo 15:26).

That is, that My design was to restore them spiritually and temporally (Exo 15:26).

JFB: Hos 11:4 - cords of a man Parallel to "bands of love"; not such cords as oxen are led by, but humane methods, such as men employ when inducing others, as for instance, a father...

Parallel to "bands of love"; not such cords as oxen are led by, but humane methods, such as men employ when inducing others, as for instance, a father drawing his child, by leading-strings, teaching him to go (Hos 11:1).

JFB: Hos 11:4 - I was . . . as they that take off the yoke on their jaws . . . I laid meat As the humane husbandman occasionally loosens the straps under the jaws by which the yoke is bound on the neck of oxen and lays food before them to ea...

As the humane husbandman occasionally loosens the straps under the jaws by which the yoke is bound on the neck of oxen and lays food before them to eat. An appropriate image of God's deliverance of Israel from the Egyptian yoke, and of His feeding them in the wilderness.

JFB: Hos 11:5 - He shall not return into . . . Egypt Namely, to seek help against Assyria (compare Hos 7:11), as Israel lately had done (2Ki 17:4), after having revolted from Assyria, to whom they had be...

Namely, to seek help against Assyria (compare Hos 7:11), as Israel lately had done (2Ki 17:4), after having revolted from Assyria, to whom they had been tributary from the times of Menahem (2Ki 15:19). In a figurative sense, "he shall return to Egypt" (Hos 9:3), that is, to Egypt-like bondage; also many Jewish fugitives were literally to return to Egypt, when the Holy Land was to be in Assyrian and Chaldean hands.

JFB: Hos 11:5 - Assyrian shall be his king Instead of having kings of their own, and Egypt as their auxiliary.

Instead of having kings of their own, and Egypt as their auxiliary.

JFB: Hos 11:5 - because they refused to return Just retribution. They would not return (spiritually) to God, therefore they shall not return (corporally) to Egypt, the object of their desire.

Just retribution. They would not return (spiritually) to God, therefore they shall not return (corporally) to Egypt, the object of their desire.

JFB: Hos 11:6 - abide Or, "fall upon" [CALVIN].

Or, "fall upon" [CALVIN].

JFB: Hos 11:6 - branches Villages, which are the branches or dependencies of the cities [CALVIN]. GROTIUS translates, "his bars" (so Lam 2:9), that is, the warriors who were t...

Villages, which are the branches or dependencies of the cities [CALVIN]. GROTIUS translates, "his bars" (so Lam 2:9), that is, the warriors who were the bulwarks of the state. Compare Hos 4:18, "rulers" (Margin), "shields" (Psa 47:9).

JFB: Hos 11:6 - because of their own counsels In worshipping idols, and relying on Egypt (compare Hos 10:6).

In worshipping idols, and relying on Egypt (compare Hos 10:6).

JFB: Hos 11:7 - bent to backsliding Not only do they backslide, and that too from ME, their "chief good," but they are bent upon it. Though they (the prophets) called them (the Israelite...

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

JFB: Hos 11:8 - as Admah . . . Zeboim Among the cities, including Sodom and Gomorrah, irretrievably overthrown (Deu 29:23).

Among the cities, including Sodom and Gomorrah, irretrievably overthrown (Deu 29:23).

JFB: Hos 11:8 - heart is turned within me With the deepest compassion, so as not to execute My threat (Lam 1:20; compare Gen 43:30; 1Ki 3:26). So the phrase is used of a new turn given to the ...

With the deepest compassion, so as not to execute My threat (Lam 1:20; compare Gen 43:30; 1Ki 3:26). So the phrase is used of a new turn given to the feeling (Psa 105:25).

JFB: Hos 11:8 - repentings God speaks according to human modes of thought (Num 23:19). God's seeming change is in accordance with His secret everlasting purpose of love to His p...

God speaks according to human modes of thought (Num 23:19). God's seeming change is in accordance with His secret everlasting purpose of love to His people, to magnify His grace after their desperate rebellion.

JFB: Hos 11:9 - I will not return to destroy Ephraim That is I will no more, as in past times, destroy Ephraim. The destruction primarily meant is probably that by Tiglath-pileser, who, as the Jewish kin...

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

JFB: Hos 11:9 - God, . . . not man Not dealing as man would, with implacable wrath under awful provocation (Isa 55:7-9; Mal 3:6). I do not, like man, change when once I have made a cove...

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

JFB: Hos 11:9 - in the midst of thee As peculiarly thy God (Exo 19:5-6).

As peculiarly thy God (Exo 19:5-6).

JFB: Hos 11:9 - not enter into the city As an enemy: as I entered Admah, Zeboim, and Sodom, utterly destroying them, whereas I will not utterly destroy thee. Somewhat similarly JEROME: "I am...

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

JFB: Hos 11:10 - he shall roar like a lion By awful judgments on their foes (Isa 31:4; Jer 25:26-30; Joe 3:16), calling His dispersed "children" from the various lands of their dispersion.

By awful judgments on their foes (Isa 31:4; Jer 25:26-30; Joe 3:16), calling His dispersed "children" from the various lands of their dispersion.

JFB: Hos 11:10 - shall tremble Shall flock in eager agitation of haste.

Shall flock in eager agitation of haste.

JFB: Hos 11:10 - from the west (Zec 8:7). Literally, "the sea." Probably the Mediterranean, including its "isles of the sea," and maritime coast. Thus as Hos 11:11 specifies region...

(Zec 8:7). Literally, "the sea." Probably the Mediterranean, including its "isles of the sea," and maritime coast. Thus as Hos 11:11 specifies regions of Africa and Asia, so here Europe. Isa 11:11-16, is parallel, referring to the very same regions. On "children," see Hos 1:10.

JFB: Hos 11:11 - tremble Flutter in haste.

Flutter in haste.

JFB: Hos 11:11 - dove No longer "a silly dove" (Hos 7:11), but as "doves flying to their windows" (Isa 60:8).

No longer "a silly dove" (Hos 7:11), but as "doves flying to their windows" (Isa 60:8).

JFB: Hos 11:11 - in their houses (Eze 28:26). Literally, "upon," for the Orientals live almost as much upon their flat-roofed houses as in them.

(Eze 28:26). Literally, "upon," for the Orientals live almost as much upon their flat-roofed houses as in them.

JFB: Hos 11:12 - -- MAURER joins this verse with the twelfth chapter. But as this verse praises Judah, whereas Hos 12:2 censures him, it must belong rather to the elevent...

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

JFB: Hos 11:12 - ruleth with God To serve God is to reign. Ephraim wished to rule without God (compare 1Co 4:8); nay, even, in order to rule, cast off God's worship [RIVETUS]. In Juda...

To serve God is to reign. Ephraim wished to rule without God (compare 1Co 4:8); nay, even, in order to rule, cast off God's worship [RIVETUS]. In Judah was the legitimate succession of kings and priests.

JFB: Hos 11:12 - with the saints The holy priests and Levites [RIVETUS]. With the fathers and prophets who handed down the pure worship of God. Israel's apostasy is the more culpable,...

The holy priests and Levites [RIVETUS]. With the fathers and prophets who handed down the pure worship of God. Israel's apostasy is the more culpable, as he had before him the good example of Judah, which he set at naught. The parallelism ("with GOD") favors Margin, "With THE MOST HOLY ONE."

Clarke: Hos 11:1 - When Israel was a child When Israel was a child - In the infancy of his political existence

When Israel was a child - In the infancy of his political existence

Clarke: Hos 11:1 - I loved him, and called my son out of Egypt I loved him, and called my son out of Egypt - Where he was greatly oppressed; and in this I gave the proof of my love. I preserved my people in thei...

I loved him, and called my son out of Egypt - Where he was greatly oppressed; and in this I gave the proof of my love. I preserved my people in their affliction there, and brought them safely out of it.

Clarke: Hos 11:3 - I taught Ephraim also to go I taught Ephraim also to go - An allusion to a mother or nurse teaching a child to walk, directing it how to lift and lay its feet, and supporting i...

I taught Ephraim also to go - An allusion to a mother or nurse teaching a child to walk, directing it how to lift and lay its feet, and supporting it in the meantime by the arms, that it may use its feet with the greater ease. This is a passage truly pathetic.

Clarke: Hos 11:4 - I drew them with cords of a man I drew them with cords of a man - This is a reference to leading strings, one end of which is held by the child, the other by the nurse, by which th...

I drew them with cords of a man - This is a reference to leading strings, one end of which is held by the child, the other by the nurse, by which the little one, feeling some support, and gaining confidence, endeavors to walk. God, their heavenly Father, made use of every means and method to teach them to walk in the right and only safe path; for, as the Targum says, "As beloved children are drawn I drew them by the strength of love.

Clarke: Hos 11:4 - That take of the yoke on their jaws That take of the yoke on their jaws - I did every thing that mercy could suggest, and justice permit, to make their duty their delight and profit. T...

That take of the yoke on their jaws - I did every thing that mercy could suggest, and justice permit, to make their duty their delight and profit. There appears to be here an illusion to the moving and pulling forward the collar or yoke of beasts which have been hard at work, to let in the cool air between it and their neck, so as to refresh them, and prevent that heat, which with the sweat would scald their necks, and take off not only the hair, but the skin. I have often done this at the land ends, in ploughing, when at the turnings the cattle were permitted a few moments to draw their breath after the hard pull that terminated the furrow at either end of the field: -

Clarke: Hos 11:4 - And I laid meat unto them And I laid meat unto them - Giving them at the same time a bite of grass or hay, to encourage them to go on afresh. The metaphor is strong and expre...

And I laid meat unto them - Giving them at the same time a bite of grass or hay, to encourage them to go on afresh. The metaphor is strong and expressive; and he who ever had or saw the management of cattle in the plough or cart must admire it. Thus God acted with the people on whose necks was the yoke of his law. How many privileges, advantages, and comforts did he mingle with his precepts, to make them at once a righteous and happy people!

Clarke: Hos 11:5 - He shall not return into - Egypt He shall not return into - Egypt - I have brought them thence already, with the design that the nation should never return thither again; but as the...

He shall not return into - Egypt - I have brought them thence already, with the design that the nation should never return thither again; but as they have sinned, and forfeited my favor and protection, they shall go to Assyria; and this because they refused to return to me. This view of the verse removes every difficulty.

Clarke: Hos 11:6 - The sword shall abide on his cities The sword shall abide on his cities - Israel was agitated with external and intestine wars from the time of Jeroboam the Second. Although Zechariah ...

The sword shall abide on his cities - Israel was agitated with external and intestine wars from the time of Jeroboam the Second. Although Zechariah his son reigned twelve years, yet it was in continual troubles; and he was at last slain by the rebel Shallum, who, having reigned one month, was slain by Menahem. Pekahiah succeeded his father Menahem, and reigned two years, and was killed by Pekah, son of Remaliah. He joined Rezin, king of Syria, and made an irruption into the land of Judah; but Ahaz having obtained succor from Tiglath-Pileser, king of Assyria, Pekah was defeated, and the tribes of Reuben, Gad, Naphtali, and the half-tribe of Manasseh, were carried away captives by the Assyrian king; and in a short time after, Hosea, son of Elah, slew Pekah and usurped the kingdom, which he could not possess without the assistance of Shalmaneser, who for his services imposed a tribute on the Israelitish king. Wishing to rid himself of this yoke, he applied to the king of Egypt; but this being known to Shalmaneser, he came against Samaria, and after a three years’ siege took and destroyed it. Thus the sword rested on their cities; it continued in the land till all was ruined. See Calmet.

Clarke: Hos 11:7 - Though they called them to the Most High Though they called them to the Most High - Newcome is better: "And though they call on him together because of the yoke, he will not raise it. He sh...

Though they called them to the Most High - Newcome is better: "And though they call on him together because of the yoke, he will not raise it. He shall receive no refreshment."See the metaphor, Hos 11:4 (note).

Clarke: Hos 11:8 - How shall I give thee up How shall I give thee up - See the notes on Hos 6:4, where we have similar words from similar feeling

How shall I give thee up - See the notes on Hos 6:4, where we have similar words from similar feeling

Clarke: Hos 11:8 - Mine heart is turned within me Mine heart is turned within me - Justice demands thy punishment; Mercy pleads for thy life. As thou changest, Justice resolves to destroy, or Mercy ...

Mine heart is turned within me - Justice demands thy punishment; Mercy pleads for thy life. As thou changest, Justice resolves to destroy, or Mercy to save. My heart is oppressed, and I am weary with repenting - with so frequently changing my purpose. All this, though spoken after the manner of men, shows how merciful, compassionate, and loath to punish the God of heaven is. What sinner or saint upon earth has not been a subject of these gracious operations?

Clarke: Hos 11:9 - I will not execute I will not execute - Here is the issue of this conflict in the Divine mind. Mercy triumphs over Judgment; Ephraim shall be spared. He is God, and no...

I will not execute - Here is the issue of this conflict in the Divine mind. Mercy triumphs over Judgment; Ephraim shall be spared. He is God, and not man. He cannot be affected by human caprices. They are now penitent, and implore mercy; he will not, as man would do, punish them for former offenses, when they have fallen into his hand. The holy place is in Ephraim, and God is in this holy place; and he will not go into the cities, as he did into Sodom and Gomorrah, to destroy them. Judgment is his strange work. How exceedingly affecting are these two verses!

Clarke: Hos 11:10 - They shall walk after the Lord They shall walk after the Lord - They shall discern the operations of his providence, when

They shall walk after the Lord - They shall discern the operations of his providence, when

Clarke: Hos 11:10 - He shall roar like a lion He shall roar like a lion - When he shall utter his majestic voice, Cyrus shall make his decree. The people shall tremble - be in a state of commoti...

He shall roar like a lion - When he shall utter his majestic voice, Cyrus shall make his decree. The people shall tremble - be in a state of commotion; every one hurrying to avail himself of the opportunity to return to his own land.

Clarke: Hos 11:11 - They shall tremble as a bird They shall tremble as a bird - Those of them that are in Egypt shall also be called thence, and shall speed hither as a bird. Those in Assyria shall...

They shall tremble as a bird - Those of them that are in Egypt shall also be called thence, and shall speed hither as a bird. Those in Assyria shall also be called to return, and they shall flee as doves to their windows. All shall, in the fullness of time, return to their own land. And

Clarke: Hos 11:11 - I will place them in their houses, saith the Lord I will place them in their houses, saith the Lord - They shall have their temple once more, and all their holy ordinances.

I will place them in their houses, saith the Lord - They shall have their temple once more, and all their holy ordinances.

Clarke: Hos 11:12 - Ephraim compasseth me about with lies Ephraim compasseth me about with lies - I think this verse does not well unite with the above; it belongs to another subject, and should begin the f...

Ephraim compasseth me about with lies - I think this verse does not well unite with the above; it belongs to another subject, and should begin the following chapter, as in the Hebrew

Clarke: Hos 11:12 - Judah yet ruleth with God Judah yet ruleth with God - There is an allusion here to Gen 32:24, where Jacob having "wrestled with the Angel,"had his name changed to Israel, one...

Judah yet ruleth with God - There is an allusion here to Gen 32:24, where Jacob having "wrestled with the Angel,"had his name changed to Israel, one that rules with God. That glory the Israelites had lost by their idolatry; but Judah still retained the true worship, and alone deserved the name of Israel

Bp. Newcome translates this clause thus: -

"But hereafter they shall come down a people of God, even a faithful people of saints.

Even allowing this to be the most correct view of the original, I do not see what we gain by this change.

Calvin: Hos 11:1 - NO PHRASE God here expostulates with the people of Israel for their ingratitude. The obligation of the people was twofold; for God had embraced them from the v...

God here expostulates with the people of Israel for their ingratitude. The obligation of the people was twofold; for God had embraced them from the very first beginning, and when there was no merit or worthiness in them. What else, indeed, was the condition of the people when emancipated from their servile works in Egypt? They doubtless seemed then like a man half-dead or a putrid carcass; for they had no vigour remaining in them. The Lord then stretched forth his hand to the people when in so hopeless a state, drew them out, as it were, from the grave, and restored them from death into life. But the people did not acknowledge this so wonderful a favour of God, but soon after petulantly turned their back on him. What baseness was this, and how shameful the wickedness, to make such a return to the author of their life and salvation? The Prophet therefore enhances the sin and baseness of the people by this circumstance, that the Lord had loved them even from childhood; when yet, he says, Israel was a child, I loved him The nativity of the people was their coming out of Egypt. The Lord had indeed made his covenant with Abraham four hundred years before; and, as we know, the patriarchs were also regarded by him as his children: but God wished his Church to be, as it were, extinguished, when he redeemed it. Hence the Scripture, when it speaks of the liberation of the people, often refers to that favour of God in the same way as of one born into the world. It is not therefore without reason that the Prophet here reminds the people that they had been loved when in childhood. The proof of this love was, that they had been brought out of Egypt. Love had preceded, as the cause is always before the effect.

But the Prophet enlarges on the subject: I loved Israel, even while he was yet a child; I called him out of Egypt; that is, “I not only loved him when a child, but before he was born I began to love him; for the liberation from Egypt was the nativity, and my love preceded that. It then appears, that the people had been loved by me, before they came forth to the light; for Egypt was like a grave without any spark of life; and the condition this miserable people was in was worse than thousand deaths. Then by calling my people from Egypt, I sufficiently proved that my love was gratuitous before they were born.” The people were hence less excusable when they returned such an unworthy recompense to God, since he had previously bestowed his free favour upon them. We now understand the meaning of the Prophet.

But here arises a difficult question; for Matthew, accommodates this passage to the person of Christ. 73 They who have not been well versed in Scripture have confidently applied to Christ this place; yet the context is opposed to this. Hence it has happened, that scoffers have attempted to disturb the whole religion of Christ, as though the Evangelist had misapplied the declaration of the Prophet. They give a more suitable answer, who say that there is in this case only a comparison: as when a passage from Jeremiah is quoted in another place, when the cruelty of Herod is mentioned, who raged against all the infants of his dominion, who were under two years of age,

‘Rachel, bewailing her children, would not receive consolation, because they were not,’ (Jer 31:15.)

The Evangelist says that this prophecy was fulfilled, (Mat 2:18.) But it is certain that the object of Jeremiah was another; but nothing prevents that declaration should not be applied to what Matthew relates. So they understand this place. But I think that Matthew had more deeply considered the purpose of God in having Christ led into Egypt, and in his return afterwards into Judea. In the first place, it must be remembered that Christ cannot be separated from his Church, as the body will be mutilated and imperfect without a head. Whatever then happened formerly in the Church, ought at length to be fulfilled by the head. This is one thing. Then also there is no doubt, but that God in his wonderful providence intended that his Son should come forth from Egypt, that he might be a redeemer to the faithful; and thus he shows that a true, real, and perfect deliverance was at length effected, when the promised Redeemer appeared. It was then the full nativity of the Church, when Christ came forth from Egypt to redeem his Church. So in my view that comment is too frigid, which embraces the idea, that Matthew made only a comparison. For it behaves us to consider this, that God, when he formerly redeemed his people from Egypt, only showed by a certain prelude the redemption which he deferred till the coming of Christ. Hence, as the body was then brought forth from Egypt into Judea, so at length the head also came forth from Egypt: and then God fully showed him to be the true deliverer of his people. This then is the meaning. Matthew therefore most fitly accommodates this passage to Christ, that God loved his Son from his first childhood and called him from Egypt. We know at the same time that Christ is called the Son of God in a respect different from the people of Israel; for adoption made the children of Abraham the children of God, but Christ is by nature the only-begotten Son of God. But his own dignity must remain to the head, that the body may continue in its inferior state. There is then in this nothing inconsistent. But as to the charge of ingratitude, that so great a favour of God was not acknowledged, this cannot apply to the person of Christ, as we well know; nor is it necessary in this respect to refer to him; for we see from other places that every thing does not apply to Christ, which is said of David, or of the high priest, or of the posterity of David; though they were types of Christ. But there is ever a great difference between the reality and its symbols. Let us now proceed —

Calvin: Hos 11:2 - They have called them, The Prophet now repeats the ingratitude of the people in neglecting to keep in mind their redemption. The word, “called,” is here to be taken in ...

The Prophet now repeats the ingratitude of the people in neglecting to keep in mind their redemption. The word, “called,” is here to be taken in a different sense. For God effectually called, as they say, the people, or his Son, from Egypt: he has again called by the outward voice or teaching through his Prophets. Hence, when he said before that he called his Son from Egypt, it ought to be understood, as they say, of actual liberation: but now when he says, They have called them, it is to be understood of teaching. The name of the Prophets is not expressed; but that they are intended is plain. And the Prophet seems designedly to have said in an indefinite manner, that the people had been called, that the indignity might appear more evident, as they had been called so often and by so many, and yet had refused. Hence they have called them When he thus speaks, he is not to be understood as referring to one or two men, or to a few, but as including a great number of men, doing this everywhere. Even thus now have they called them; that is, this people have been called, not once or twice, but constantly; and God has not only sent one messenger or preacher to call them, but there have been many Prophets, one after the other, often thus employed, and yet without any benefit. We now perceive what the Prophet meant.

They have called them, he says, so they went away from their presence 74 The particle so, כן , can, is introduced here to enliven the description; for the Prophet points out, as by the fingers how wickedly they conspired to execute their own counsels, as if they wished purposely to show in an open manner their contempt. So they went away; when the Prophets called them to one course, they proceeded in an opposite one. We then see, that to point out thus their conduct was not superfluous, when he says, that they in this manner went away: and then he says, from their face Here he shows that the people sought hiding-places and shunned the light. We may indeed conclude from these words, that so great was the perverseness of the people, that they not only wished to be alienated from God, but also that they would have nothing to do with the Prophets. It is indeed a proof of extreme wickedness, when instruction itself is a weariness, and ministers cannot be endured; and no doubt the Prophet meant to set forth this sin of the people.

He afterwards says, that they sacrificed unto Baalim, and burnt incense to graven images In the former clause, he shows the contumacy of the Israelites, that they deigned not to give ear to God’s servants. He now adds, that they made incense to graven images, and also offered worship to their idols. By Baalim, as it has been already stated, the Prophet means the inferior gods. For no such stupidity prevailed among the people as not to think that there is some chief deity; nay, even profane Gentiles confessed that there is some supreme God. But they called their advocates ( patronos ) Baalim, as we see to be the case at this day under the Papacy, this same office is transferred to the dead; they are to procure for men the favour of God. The Papists then have no grounds for seeking an evasion by words; for the very same superstition prevails at this time among them, as prevailed formerly among Gentiles and the people of Israel. Here the Prophet enhances the wickedness of the people; for they not only contemptuously neglected every instruction in religion, but also openly perverted the whole worship of God, and abandoned themselves to all abominations, so as to burn incense to their own idols. Let us go on —

Calvin: Hos 11:3 - NO PHRASE Here again God amplifies the sin of the people, by saying, that by no kindness, even for a long time, could they be allured, or turned, or reformed, ...

Here again God amplifies the sin of the people, by saying, that by no kindness, even for a long time, could they be allured, or turned, or reformed, or reduced to a sound mind. It was surely enough that the people of Israeli who had been brought by the hand of God from the grave to the light of life, should have repudiated every instruction; it was a great and an atrocious sin; but now God goes on farther, and says, that he had not ceased to show his love to them, and yet had attained nothing by his perseverance; for the wickedness and depravity of the people were incurable. Hence he says, I have led Ephraim on foot 76 Some are of opinion that it is a noun, from רגל , regel, foot, and it seems the most suitable. For otherwise there will be a change of a letter, which grammarians do not allow in the beginning of a word; for ת , tau, in this case would be put instead of ה , he; and put so as if it was of frequent occurrence in Hebrew; but no such instance can be adduced. So they who are skilful in the language think that for this reason it is a noun, and with them I agree. They, however, who regard it as a verb, give this view, — “I have led him on foot, תרגלתי , teregelti; that is, as a child who cannot yet walk with a firm foot, is by degrees accustomed to do so, and the nurse, or the father, or the mother, who lead him, have a regard for his infancy; so also have I led Israel, as much as his feet could bear. But the other version is less obscure, and that is, My walking on foot was for him; that is, I humbled myself as mothers are wont to do; and hence he says, that he had carried the people on his shoulders; and we shall presently see the same comparison used. And Moses says in Deuteronomy, 77 that the people had been carried on God’s wings, or that God had expanded his wings like the eagle who flies over her young ones. With regard to the matter itself the meaning of the Prophet is not obscure; for he means, that this people had been treated by God in a paternal and indulgent manner; and also, that the perseverance of the Lord in continuing to bestow his blessings on them had been without any fruit.

He afterwards adds, To carry on his arms Some render the expression, קחם , kochem, “He carried them,” as if the verb were in the past tense; and they consider the word, Moses, to be understood. But it is God who speaks here. Some think it to be an infinitive — “To carry,” as when one carries another on his shoulders; and this seems to be the most suitable exposition. There is in the sense no ambiguity; for the design of the Prophet is what I have already stated, which is to show that this people were most wicked in not obeying God, since they had been so kindly treated by Him. For what could they have expected more than what God had done for them? As he also says by Isaiah, 78 ‘What, my vine, ought I to have done more than what I have done?’ So also in this place, My walking has been on foot with Ephraim; and for this end, to carry them, as when one carries another in his arms. ‘They yet,’ he says, ‘did not know that I healed them;’ that is, “Neither the beginning of my goodness, nor its continued exercise, avails anything with them. When I brought them forth from Egypt, I restored the dead to life; this kindness has been blotted out. Again, in the desert I testified, in various ways, that I was their best and most indulgent Father: I have in this instance also lost all my labour.” How so? “Because my favour has been in no way acknowledged by this perverse and foolish people.” We now then see what the Prophet meant: and he continues the same subject in the next verse.

Calvin: Hos 11:4 - NO PHRASE The Prophet states, first, that this people had not been severely dealt with, as either slaves, or oxen, or asses, are wont to be treated. He had sai...

The Prophet states, first, that this people had not been severely dealt with, as either slaves, or oxen, or asses, are wont to be treated. He had said before, that the people of Israel were like a heifer, which shakes off the yoke, and in wantonness loves only the treading of corn. But though the perverseness of the people was so great, yet God shows here that he had not used extreme rigour: I have drawn him, he says, with human cords and lovely bands By the cords of man, he means humane government. “I have not,” he says, “treated you as slaves, but dealt with you as with children; and I have not regarded you as cattle, I have not driven you into a stall; but I have only drawn you with lovely bands.” The sum of the whole is, that the government which God had laid on the people was a certain and singular token of his paternal favour, so that the people could not complain of too much rigour, as if God had considered their disposition, and had used a hard wedge (as the common proverb is) for a hard knot; for if God had dealt thus with the people, they could have objected, and said, that they had not been kindly drawn by him, and that it was no wonder if they did not obey, since they had been so roughly treated. “But there is no ground for them,” the Lord says, “to allege that I have used severity: for I could not have dealt more kindly with them, I have drawn them with human cords; I have not otherwise governed them than as a father his own children; I have been bountiful towards them. I indeed wished to do them good, and, as it was right, required obedience from them. I have at the same time laid on them a yoke, not servile, nor such as is wont to be laid on brute animals; but I was content with paternal discipline.” Since then such kindness had no influence over them, is it not right to conclude that their wickedness is irreclaimable and extreme?

He then adds I have been to them like those who raise up the yoke upon the cheeks 79 “I have not laden you,” he says, “with too heavy burdens, as oxen and other beasts are wont to be burdened; but I have raised up the yoke upon the cheeks. I have chosen rather to bear the yoke myself, and to ease these ungodly and wicked men of their burden.” And God does not in vain allege this, for we know that when he uses his power, and vindicates his authority, he does this not to burden the people, as earthly kings are wont to do; but he bears the burden which he lays on men. It is no wonder then that he says now, that he had lifted the yoke upon the cheeks of his people, like one who wishes not to burden his ox, but bears up the yoke himself with his own hands, lest the ox should faint through weariness.

He afterwards adds, And I have made them to eat in quietness, or, “I have brought meat to them.” Some think the verb אוכיל , aukil to be in the future tense, and that אוכיל , aukil is put for אאכיל , aakil; that is, I will cause them to eat; and that the future is to be resolved into the past: and it is certain that the word אט , ath, means tranquil sometimes. Then it will be, “I have caused them quietly to eat.” But another exposition is more commonly received; as the word אט , ath, is derived from נטה , nathe, to raise, it is the same as though the Prophet had said, that meat had been brought to them.

God then does here in various ways enhance the ingratitude and wickedness of the people, because they had not acknowledged his paternal kindness, when he had himself so kindly set forth his favour before their eyes; I have, he says, extended meat to them; that is, “I have not thrown it on the ground, nor placed it too high for them; they have not toiled in getting it; but I have, as it were, brought it with mine own hand and set it before them, that they might eat without any trouble.” In short, God declares that he had tried in every way to find out, whether there was any meekness or docility in the people of Israel, and that he had ill bestowed all his blessings; for this people were blind to favours so kind, to such as clearly proved, that God had in every way showed himself to be a Father. It follows —

Calvin: Hos 11:5 - NO PHRASE Here the Prophet denounces a new punishment, that the people in vain hoped that Egypt would be a place of refuge or an asylum to them; for the Lord w...

Here the Prophet denounces a new punishment, that the people in vain hoped that Egypt would be a place of refuge or an asylum to them; for the Lord would draw them away to another quarter. For the Israelites had cherished this hope, that if by any chance the Assyrians should be too powerful for them, there would yet be a suitable refuge for them in Egypt among their friends, with whom they had made a treaty. Since, then, they promised themselves a hospitable exile in Egypt, the Prophet here exposes their vain confidence: “This their expectation,” he says, “that they shall find a way open to Egypt, shall disappoint the people: it is shut up,” he says, They shall not return to the land of Egypt, but the Assyrian shall be their king. By saying, that the Assyrian shall rule over them, he means that the people would become exiles under the Assyrians, which indeed happened. He then anticipates here all the vain hopes by which the people deceived themselves, and by which they hardened themselves against all the threatening of God. “There is no reason for them,” he says, “to look towards Egypt; for the Lord will not allow them to go there; for he will draw them to Assyria.”

He afterwards gives the reason, Because they have been unwilling, he says, to return This “return” is to be taken in another sense: but there is here a striking similarity in the words. They thought that there would be to them a free passage into Egypt; and yet they had been unwilling to pass over unto God, when he had so often called them. The Prophet therefore says that a return into Egypt was now denied them, inasmuch as they had been unwilling to return to God. The import of what is said is, that when men perversely resist God, they in vain hope for any free movements either to this or that quarter; for the Lord will hold them tied and bound. As it is wont to be done to wild beasts, who, when they show too much ferocity, are shut up in cages or bound with chains, or as it is usually done to frantic men, who are bound with strong bands; so also the Lord does with obstinate men; he binds them fast, so that they cannot move a finger. This, then, is the meaning of the Prophet.

There is, at the same time, to be understood, an implied comparison between the former bondage they endured in Egypt, and the new bondage which awaited them. They had known of what sort was the hospitality of Egypt, and yet so great a blindness possessed their minds, that they wished to return there. Their fathers had been kindly enough received; but their posterity were grievously burdened; nay, they were not far from being entirely destroyed. What madness was this, to wish of themselves to return to Egypt, when they knew how great was the ferociousness and cruelty of the Egyptians? But as I have said, something more grievous awaited them; they were not worthy to return to Egypt. To return there would have been indeed a dreadful calamity; but the Lord would not, however open a way for them to go there; for he would force them to pass to another country; yea, they were to be by force dragged away by their conquerors into Assyria. The drift of the whole is, that though the people had been cruelly treated in Egypt, there was now drawing nigh a more grievous tyranny; for the Assyrians would double the injuries, and the violence, and all kinds of wrongs and reproaches, which had been exercised against this people.

Some think that it was added for consolation, that God, though greatly provoked by the people, was yet unwilling to lead them again into Egypt, lest the former redemption should be made void; but that a middle course was prepared by which he would chastise the ungrateful and yet retain them as his peculiar possession. But I have already shown what I mostly approve. At the same time, whichever view is taken, we see how grievous and severe was the denunciation of the Prophet.

Calvin: Hos 11:6 - NO PHRASE As it was difficult to persuade proud people that the overthrow was at hand, which Hosea had foretold, seeing, as they did, that they were furnished ...

As it was difficult to persuade proud people that the overthrow was at hand, which Hosea had foretold, seeing, as they did, that they were furnished with many defences, it is therefore now added, that their fortified cities would not prevent the enemy to break through, and to devastate the whole country, and to lead away the people captive. We now understand how this verse is connected with the last. The Prophet had threatened exile; but as the Israelites thought themselves safe in their nests, he adds, that there was no reason for them to trust in their fortresses, for the Lord could by the sword destroy all their cities.

He therefore says, The sword shall fall on their cities. The verb חול , chul, means to abide, and to encamp, and sometimes to fall or rush upon: and this second sense is more suitable to this place. Some, however, render it, The sword shall abide on the cities until it consume them. But as to the meaning, there is not much difference. I will, however, briefly state what I deem the right view. The sword then shall fall, or rush, upon his cities; and further, it shall consume his bars The Hebrews often call bars or bolts בדים badim ”, still oftener, branches, or members, — the branches of a tree, or the members of man. Hence some take the word metaphorically, as meaning towns and villages; for they are, as it were, the branches or members of cities. Others, however, explain it as signifying sons, who grow from their parents as branches from the tree: but this seems too far-fetched. I do not disapprove of the opinion, that the Prophet refers here to towns and villages, which are, as it were, the appendages of cities, as branches spread out here and there from the tree. The sense then is not amiss, that the sword will consume and devour towns and villages, when it shall fall on the cities. But what I have already said of bolts seems more suitable to the design of the Prophet. We must at the same time consider the word בדים , bedim, as including a part for the whole; for bolts were only a part of the fortifications; but the gates, being closed and fastened, render the cities strong. So this place, by taking a part for the whole, may be thus expounded, that the sword, when it fell on cities, would consume and destroy whatever strength and defence they possessed.

He at the same time mentions the cause, Because, he says, of their own counsels No doubt, he added this expression, because the Israelites thought themselves wise; for ungodly men arrogate to themselves much prudence; and this they do, that they may, as it were, from their height look down on God, and laugh at every instruction. Since then they who despise God seem to themselves to be very wise, and to be fortified by their good counsels, the Prophet shows that the cause of ruin to the Israelites would be, that they were swollen with this diabolical prudence, and would not condescend to obey the word of the Lord.

Calvin: Hos 11:7 - NO PHRASE This verse is variously rendered. Some explain the word תלואים , teluaim, as signifying “perplexed;” as though the Prophet had said, tha...

This verse is variously rendered. Some explain the word תלואים , teluaim, as signifying “perplexed;” as though the Prophet had said, that the people would suffer a just punishment through being anxious and looking around them, and yet finding no comfort; for this would be the reward of their defection or apostasy. Hence he says, My people are in suspense; that is, there is no wonder that the Israelites are now tormented with great anxiety, and find no end to their evils; for they who have rebelled against the Lord are worthy of being thus bound fast by him. It is the fruit of their defection that they are now so full of sorrow, and also of despair. This is one exposition. Others say that God here complains of the wickedness of the people, as of those who deliberated whether they ought to repent. They then take suspense for doubt, My people are in suspense; that is, they debate on the subject as on a doubtful matter, when I exhort them to repent, and they cannot at once decide what to do, but alternate between divers opinions, and now incline to one thing and then to another; as if truly the subject itself made it necessary for them to deliberate. Doubtless what is right is in no way hid from them: but as they are unwilling, they seek for themselves, by evasions, some excuses for doubting; for the Prophets cry to them, and no one extols them. This is the second exposition.

It must at the same time be observed, that the word משובת , meshubat, is variously taken; for the first render it, “turning away,” and the “ jod ” that is affixed must then be expounded passively, and must mean their turning away from God, because the Israelites had fallen away from him; as in Isaiah chapter 56 80 he calls that the house of his prayer in which the people were wont to pray. Then the turning away from God, according to them, is to be taken passively, because the people were alienated from him. Others render it, “conversion.” But the Hebrew doctors will have this word to be ever taken in a bad sense, and affirm that there is no place where it signifies any thing but rebellion or apostasy. Since it is so, I am inclined to consider it to be turning away; and thus the second sense, that the people deliberated whether they ought to hear the admonitions of the Prophets, will not stand.

The Prophet also seems to me to mean what is different from what I have referred to in the first place, as the opinion of those who say, My people are in suspense; that is, they anxiously torment themselves on account of their defection, because I punish them for their apostasy; through which it has happened, that, forsaking me, they have wandered after their own inventions. But I take the passage otherwise, as I have already said, My people are fastened; that is, my people have not only once departed from me, but they are, as it were, fastened in their defection. He says, that they were fastened, not that they were sorrowful and endured great tortures, and found their affairs perplexed; but that they were fastened, because they remained obstinate; as when one says, that a man is fastened to a thing, when he cannot be moved. This being fastened, is indeed nothing else but the obstinacy of the people. They were then fastened to defection.

He afterwards adds, To him on high they call them; none at all rises up What an indefinite sentence signifies we stated yesterday. The Prophet means that instruction had been given the people, and that many witnesses or preachers had been sent by the Lord, but that all this had been wholly useless. Hence he says, They call them to him on high, no one raises up himself. Some indeed consider the word, God, to be understood; and this is the commonly received opinion; but in my judgement they are mistaken; for the Prophet, speaking of the Israelites, doubtless means that they remained in the same state, and were not moved by any instruction to make any progress, or to show any sign of repentance. Hence, no one rises up. He uses the singular number, and puts down the particle יחד , ichad, as though he said, “There is no one, from the first to the last, who is touched with grief, for they continue obstinate in their wickedness.” And when he says, No one raises up himself, he seems to allude to the word, fastened. They are then fastened to their defection; and when the Prophets cry and diligently exhort them to repent, they do not rise up; that is, they do not aspire to God; and this indeed they neglect with one consent, as if they all alike blindly united in one and the same wickedness.

In this verse then the Prophet brings again to view the sins of the people, that it might more fully appear that God threatened them so dreadfully not without a cause; for they who were so perversely rebellious against God were worthy of the most grievous punishment. This is the sum of the whole. Let us now proceed —

Calvin: Hos 11:8 - NO PHRASE Here God consults what he would do with the people: and first, indeed, he shows that it was his purpose to execute vengeance, such as the Israelites ...

Here God consults what he would do with the people: and first, indeed, he shows that it was his purpose to execute vengeance, such as the Israelites deserved, even wholly to destroy them: but yet he assumes the character of one deliberating, that none might think that he hastily fell into anger, or that, being soon excited by excessive fury, he devoted to ruin those who had lightly sinned, or were guilty of no great crimes. That no one then might assign to God an anger too fervid, he says here, How shall I set thee aside, Ephraim? How shall I deliver thee up, Israel? How shall I set thee as Sodom? By these expressions God shows what the Israelites deserved, and that he was now inclined to inflict the punishment of which they were worthy and yet not without repentance, or at least not without hesitation. He afterwards adds in the next clause, This I will not do; my heart is within me changed; I now alter my purpose, and my repenting are brought back again; that is it was in my mind to destroy you all, but now a repenting, which reverses that design, lays hold on me. We now apprehend what the Prophet means.

As to this mode of speaking, it appears indeed at the first glance to be strange that God should make himself like mortals in changing his purposes and in exhibiting himself as wavering. God, we know, is subject to no passions; and we know that no change takes place in him. What then do these expressions mean, by which he appears to be changeable? Doubtless he accommodates himself to our ignorances whenever he puts on a character foreign to himself. And this consideration exposes the folly as well as the impiety of those who bring forward single words to show that God is, as it were like mortals; as those unreasonable men do who at this day seek to overturn the eternal providence of God, and to blot out that election by which he makes a difference between men. “O!” they say, “God is sincere, and he has said that he willeth not the death of a sinner, but rather that he should be converted and live.” God must then in this case remain as it were uncertain, and depend on the free-will of every one: it is hence in the power of man either to procure destruction to himself, or to come to salvation. God must in the meantime wait quietly as to what men will do, and can determine nothing except through their free-will. While these insane men thus trifle, they think themselves to be supported by this invincible reason, that God’s will is one and simple. But if the will of God be one, it does not hence follow that he does not accommodate himself to men, and put on a character foreign to himself, as much as a regard for our salvation will bear or require. So it is in this place. God does not in vain introduce himself as being uncertain; for we hence learn that he is not carried away too suddenly to inflict punishment, even when men in various ways provoke his vengeance. This then is what God shows by this mode of speaking. At the same time, we know that what he will do is certain, and that his decree depends not on the free-will of men; for he is not ignorant of what we shall do. God then does not deliberate as to himself, but with reference to men. This is one thing.

But we must also bear in mind what I have already said, that the Prophet here strikes with terror proud and profane despisers by setting before their eyes their own destruction, and by showing how little short they were of the lot of Gomorra and other cities. “For what remains,” the Lord says, “but that I should set you as Sodom and Zeboim? This condition and this recompense awaits you, if I execute the judgement which has been already as it were decreed.” Not that God would immediately do this; but he only reminds the Israelites of what they deserved, and of what would happen to them, except the Lord dealt mercifully with them. Thus much of the first part of the verse.

But when he says that his heart was changed, and that his repentings were brought back again, the same mode of speaking after the manner of men is adopted; for we know that these feelings belong not to God; he cannot be touched with repentance, and his heart cannot undergo changes. To imagine such a thing would be impiety. But the design is to show, that if he dealt with the people of Israel as they deserved, they would now be made like Sodom and Gomorra. But as God was merciful, and embraced his people with paternal affection, he could not forget that he was a Father, but would be willing to grant pardon; as is the case with a father, who, on seeing his son’s wicked disposition, suddenly feels a strong displeasure, and then, being seized with relenting, is inclined to spare him. God then declares that he would thus deal with his people.

Calvin: Hos 11:9 - NO PHRASE Then follows an explanation of this sentence, I will not execute the fury of my wrath: by which figurative mode of speaking he sets forth the punish...

Then follows an explanation of this sentence, I will not execute the fury of my wrath: by which figurative mode of speaking he sets forth the punishment which was suitable to the sins of men. For it must ever be remembered, that God is exempt from every passion. But if no anger is to be supposed by us to be in God, what does he mean by the fury of his wrath? Even the relation between his nature and our innate or natural sins. But why does Scripture say that God is angry? Even because we imagine him to be so according to the perception of the flesh; for we do not apprehend God’s indignation, except as far as our sins provoke him to anger, and kindle his vengeance against us. Then God, with regard to our perception, calls the fury of his wrath the heavy judgement, which is equal to, or meet for, our sins. I will not execute, he says, that is, “I will not repay the reward which you have deserved.”

What then? I will not return to destroy Ephraim The verb אשוב , ashub, seems to have been introduced for this reason, because God had in part laid waste the kingdom of Israel: he therefore says, that the second overthrow, which he would presently bring, would not be such as would destroy the whole of Israel, or wholly consume them. I will not then return to destroy Ephraim; that is, “Though I shall again gird myself to punish the sins of the people, I shall yet restrain myself so that my vengeance shall not proceed to the destruction of the whole people.” The reason is subjoined, For I am God, and not man.

As he intended in this place to leave to the godly some hope of salvation, he adds what may confirm this hope; for we know that when God denounces wrath, with what difficulty trembling consciences are restored to hope. Ungodly men laugh to scorn all threatening; but those in whom there is any seed of piety dread the vengeance of God, and whenever terror seizes them, they are tormented with marvellous disquietude, and cannot be easily pacified. This then is the reason why the Prophet now confirms the doctrine which he had laid down: I am God, he says, and not man; as though he had said, that he would be propitious to his people, for he was not implacable as men are; and they are very wrong who judge of him, or measure him, by men.

We must here first remember, that the Prophet directs not his discourse promiscuously to all the Israelites, but only to the faithful, who were a remnant among that corrupt people. For God, at no time, suffered all the children of Abraham to become alienated, but some few at least remained, as it is said in another place, (1Kg 19:18.) These the Prophet now addresses; and to administer consolation, he moderates what he had said before of the dreadful vengeance of God. This saying then was not to relieve the sorrow of hypocrites; for the Prophet regarded only the miserable, who had been so smitten with the feeling of God’s wrath, that despair would have almost swallowed them up, had not their grief been mitigated. This is one thing. But further, when he says that he is God, and not man, this truth ought to come to our minds, that we may taste of God’s gratuitous promises, whenever we vacillate as to his promises, or whenever terror possesses our minds. What! Do you doubt when you have to do with God? But whence is it, that we with so much difficulty rely on the promises of God, except that we imagine him to be like ourselves? Inasmuch then, as it is our habit thus to transform him, let this truth be a remedy to this fault; and whenever God promises pardon to us, from which proceeds the hope of salvation, how much soever he may have previously terrified us by his judgements, let this come to our mind, that as he is God, he is not to be judged of by what we are. We ought then to recumb simply on his promises. “But then we are unworthy to be pardoned; besides, so great is the atrocity of our sins, that there can be no hope of reconciliation.” Here we must take instant hold on this shield, we must learn to fortify ourselves with this declaration of the Prophet, He is God, and not man: let this shield be ever taken to repel every kind of diffidence.

But here a question may be raised, “Was He not God, when he destroyed Sodom and the neighbouring cities?” That judgement did not take away from the Lord his glory, nor was his majesty thereby diminished. But these two sentences are to be read together; I am God, and not man, holy in the midst of thee. When any one reads these sentences apart, he does wrong to the meaning of the Prophet. God, then, does not only affirm here that he is not like men, but he also adds, that he is holy in the midst of Israel. It is one view of God’s nature that is here given us, and what is set forth is the immense distance between him and men, as we find it written by Isaiah the Prophet,

‘My thoughts are not as yours: as much as the heaven is distant from the earth, so distant are my thoughts from your thoughts,’ (Isa 55:8.)

So also in this place, the Prophet shows what God is, and how much his nature differs from the dispositions of men. He afterwards refers to the covenant which God made with his people: and what was the purport of that covenant? Even that God would punish his people; yet so as ever to leave some seed remaining.

‘I will chastise them,’ he says, ‘with the rod of men;
I will not yet take away from them my mercy,’
(2Sa 7:14.)

Since God then had promised some mitigation or some alleviation in all his punishments, he now reminds us, that he will not have his Church wholly demolished in the world, for he would thus be inconsistent with himself: hence he says, I am God, and not man, holy in the midst of thee; and since I have chosen thee to myself to be my peculiar possession and inheritance, and promised also to be for ever thy God, I will now moderate my vengeance, so that some Church may ever remain.”

For this reason he also says I will not enter into the city Some say, “I will not enter another city but Jerusalem.” But this does not suit the passage; for the Prophet speaks here of the ten tribes and not of the tribe of Judah. Others imagine an opposite meaning, “I will not enter the city,” as though he said, that he would indeed act kindly towards the people in not wholly destroying them; but that they should hereafter be without civil order, regular government, and other tokens of God’s favour: ‘I will not enter the city;’ that is, “I will not restore you, so that there may be a city and a kingdom, and an united body of people.” But this exposition is too forced; nay, it is a mere refinement, which of itself vanishes. 81 There is no doubt but that the similitude is taken from a warlike practice. For when a conqueror enters a city with an armed force, slaughter is not restrained but blood is indiscriminately shed. But when a city surrenders, the conqueror indeed may enter, yet not with a sudden and violent attack, but on certain conditions; and then he waits, it may be for two days, or for some time, that the rage of his soldiers may be allayed. Then he comes, not as to enemies, but as to his own subjects. This is what the Prophet means when he says, ‘I will not enter the city;’ that is, “I will make war on you and subdue your and force you to surrenders and that with great loss; but when the gates shall be opened, and the wall demolished, I will then restrain myself, for I am unwilling wholly to destroy you.”

If one objects and says, that this statement militates against many others which we have observed, the answer is easy, and the solution has already been adduced in another place, and I shall now only touch on it briefly. When God distinctly denounces ruin on the people, the body of the people is had in view; and in this body there was then no integrity. Inasmuch, then, as all the Israelites had become corrupt, had departed from the worship and fear of God, and from all piety and righteousness, and had abandoned themselves to all kinds of wickedness, the Prophet declares that they were to perish without any exception. But when he confines the vengeance of God, or moderates it, he has respect to a very small number; for, as it has been already stated, corruption had never so prevailed among the people, but that some seed remained. Hence, when the Prophet has in view the elect of God, he applies then these consolations, by which he mitigates their terror, that they might understand that God, even in his extreme rigour, would be propitious to them. Such is the way to account for this passage. With regard to the body of the people, the Prophet has already shown, that their cities were devoted to the fire, and that the whole nation was doomed to suffer the wrath of God; that every thing was given up to the fire and the sword. But now he says, “I will not enter;” that is, with regard to those whom the Lord intended to spare. And it must also be observed, that punishment was mitigated, not only with regard to the elect, but also with regard to the reprobate, who were led into captivity. We must yet remember, that when God spared them for a time, he chiefly consulted the good of his elect; for the temporary suspension of vengeance increased his judgement on the reprobate; for whosoever repented not in exile doubled, as it is evident, the wrath of God against themselves. The Lord, however, spared his people for a time; for among them was included his Church, in the same way as the wheat is preserved in the chaff, and is carried from the field with the straw. Why so? Even that the wheat may be separated. So also the Lord preserves much chaff with the wheat; but he will afterwards, in due time, divide the wheat from the chaff. We now understand the whole meaning of the Prophet, and also the application of his doctrine. It follows —

Calvin: Hos 11:10 - NO PHRASE When the Prophet says, that they shall walk after Jehovah, he proceeds farther than before; for here he refers not to the mitigation of punishment,...

When the Prophet says, that they shall walk after Jehovah, he proceeds farther than before; for here he refers not to the mitigation of punishment, but promises restoration. He had said before, that though the Lord would deal severely with his people, there would yet be some moderation in his wrath, so that he would not destroy the whole people. Now, it follows, that God, after having thus restrained himself, will extend his favour even to the restoration of the people, and bring to life those who seemed to have been dead. We now then perceive what the Prophet means.

But to expound this, — they shall walk after Jehovah, of the obedience of the people, as it is done by interpreters, does not seem right to me. It is indeed certain that no people can be restored except they repent; yea, it is the main beginning of God’s favour, when he chastises men and heals them of their wickedness. But here the Prophet handles another thing, even that the Lord will show himself a leader to his people, who had been for a time dispersed. As long as the people were scattered in Assyria and in other distant lands, they were without any head, as a mutilated body. But when the ripened time of restoration came, the Lord revolved to deliver them, and proclaimed himself the leader of his people; and in this manner the people were gathered to God. This is what the Prophet now means when he says, after Jehovah: that is, for a time, indeed, God will forsake them, that they may languish in their dispersion; but at length he will gather them, and show himself as their leader in their journey, that he may restore them to their country. They shall then, he says, follow Jehovah, and he shall roar as a lion: when he shall roar, then children from the sea shall tremble”; that is, God will be formidable to enemies so that none will hinder the return of his people. Many, indeed, will be the enemies, many will labour to set up opposition: but the people shall nevertheless come forth free. How so? For the Lord will fill all with dread, and restrain all the efforts of their enemies; so that they shall be constrained to withdraw from the Assyrians, as well as from the Egyptians. Though, on one side, the Egyptians may resist, and, on the other, the Assyrians, they shall not yet impede the return of the people. Why? Because the Lord will put them to flight, and he will be to them as a lions and fill them all with terror. But the rest we shall defer.

Calvin: Hos 11:11 - NO PHRASE In the last lecture, we began to explain what the Prophet means by saying, that the Israelites shall come after the Lord: that is, that when the ti...

In the last lecture, we began to explain what the Prophet means by saying, that the Israelites shall come after the Lord: that is, that when the time of the exile shall be completed, God will be the leader of his people in their journey, that they might return safe to their country. And for this reason, he also subjoins, that the Egyptians as well as the Assyrians would be timid; and hence he compares them to doves and sparrows, or birds; for when the nations should attempt to hinder the return of the people, and strive against them with great forces and great efforts, God would break down their courage. For as God had determined to redeem his people, his decree could not have been nullified, no, not by the whole world. Whatever then, the Assyrians, and also the Egyptians, might attempt to do, though powerful in forces, it would yet avail nothing; nay, God would strike into both such fear and dread, that they should not make any stir when the Lord restored his people. There is a similar mode of speaking in Joel, 82 except that he does not introduce the similitudes that they would be like birds and doves. But he speaks of the roaring of God, as though he said, that the power of God would be terrible and invincible, so that he would defend and protect his people, and no one would dare to rise up against him; and that if one should dare, he would be constrained instantly to succumb. Let us now proceed —

Calvin: Hos 11:12 - NO PHRASE I shall not stay now to recite the opinions of others; nor does it seem necessary. I might have indeed referred in the last verse to what some say re...

I shall not stay now to recite the opinions of others; nor does it seem necessary. I might have indeed referred in the last verse to what some say respecting the roaring of God, — that his voice will roar through the Gospel: but as this and the like are refinements of which I think the Prophet never thought, it is enough to understand the simple meaning of the Prophet, and not to accumulate the sentiments of others. I indeed know that this makes a great display, and there are some who are delighted with a mass of opinions; but I regard what is more useful.

I come now to the last verse, in which the Lord complains, that he had been compassed with the falsehood and fraud of the people By these words he means that he had in every thing found the multiplied perfidy of the Israelites; for this is the import of the word, “compassed”. We now then perceive that the Prophet means that the Israelites, not only in one way, or in one thing, acted unfaithfully towards God, and used frauds: but that it was the same, as when one besieges an enemy with a great army; so that they were thus full of innumerable frauds, with which on every side they surrounded God. And this is what hypocrites are wont to do; for not only in one thing do they endeavour to deceive God, but they transform themselves in various ways, and ever seek some new subterfuges. When they are caught in one sin, they pass into another; so that there is no end to their deceit. This subject the Prophet now takes up, that is, that the Israelites never ceased to act deceitfully towards God.

And he speaks of frauds and falsehood; for they thought that they escaped, provided they covered themselves with some disguise whenever the Prophets reproved them. But God here testifies, that they gained nothing by their craftiness, as though he said, “Ye think indeed that your coverings will avail with me, but they are vain. I indeed see myself as it were encompassed by your falsehoods, for on every side ye attempt to cover your sins; but they are false coverings.” In short, the Prophet reprobates those specious excuses, by which people think that they are absolved before God, so as to elude through this confidence all the threatening and reproofs of the Prophets. “I see,” the Lord says, “what the Israelites bring forward for themselves; but they are only falsehoods and frauds.” This passage then teaches, that men in vain make excuses before God; for when they contrive pretences to deceive God, they are themselves greatly deceived; for he clearly perceives their guiles and falsehoods.

He afterwards subjoins, that Judah still ruled, or, held sovereignty, with God, and was faithful with the saints By saying that he held sovereignty with God, he declares, I doubt not, that the kingdom of Judah was legitimate, because it was connected with a pure and lawful priesthood. For whence did arise the corruptions in the other kingdom, but because the people had revolted from the family of David? Hence it was that the new king changed both the law and the worship of God, and erected new temples. Israel then did not rule with God, for the kingdom was spurious, and the beginning of the dispersion, so that the people forsook God. But of Judah the Prophet speaks much otherwise, that he still ruled with God, because the posterity of David, though we know that they laboured under many vices, had not yet changed the worship prescribed by the law, except that Ahab had erected an altar like one at Damascus, as the sacred history relates, (2Kg 16:11;) but yet pure religion always prevailed at Jerusalem. But the Prophet speaks comparatively, as it will be presently seen: for he does not wholly excuse the Jews, but says that in comparison with Israel they yet ruled with God; for the kingdom and the priesthood, as we have said, were joined together in Judah, and both had been divinely instituted.

He says further, that he was faithful with the saints By saints some understand God. The word קדושים , kodushim, we know, is plurals and sometimes an epithet of the singular number is joined to it, though not often. In the last chapter of Joshua 83 we have these words, קדושים הרא , kodushim eva, holy is he But as I have said, these examples are rare. And here I know not whether or not the Prophet means God. I would rather refer this word to the holy fathers or to the whole Church; so that the Prophet calls here קדושים , kodushim, saints, Abraham and others who justly deserved to be counted among the children of God; and I am inclined to include the angels. But of the sanctuary we do not find this word anywhere used; when the Scripture refers to the sanctuary, the letter מ , mem, is added. He uses indeed the plural number, though one may suppose that both the sanctuary and its worship are here intended. But as this application would be strained, and without example, I am satisfied with this plain meaning — that Judah was faithful with the saints; that is, that he retained faith in God together with the fathers, and departed not from the pure worship which had been delivered to him, according to which God had made his covenant with Abraham and his seed.

But the Prophet here praises the tribe of Judah, not because he wished to flatter them; but, as it has been stated in a former place, he had regard to the office deputed to him. When we at this day cry against our domestic evils, when we say that things are better ordered elsewhere, under what supposition is this done? We take it as granted, that others have their own teachers by whom they are reproved and if there be any vices prevailing, there are those who are to apply the remedy. This consideration then ought often to be remembered by us, that we may, by way of reproach, bring forward the conduct of others, when we wish deeply to wound those, the care of whom has been committed to us by God. Even so our Prophet did: at the same time, those who then taught at Jerusalem did not spare the Jews; they cried boldly and vehemently against their vices. But Hosea, as we have said, does here attend to his own vocation; and hence he exposes the sin of the ten tribes in having departed from the legitimate worship of God, when they had at the same time a well-known and memorable example in the tribe of Judah, who had continued in obedience to the law. This is the meaning. Let us now go on —

Defender: Hos 11:1 - called my son This verse was appropriated and modified by the Holy Spirit through Matthew, and applied to the child Jesus. When Joseph and Mary fled with Him to Egy...

This verse was appropriated and modified by the Holy Spirit through Matthew, and applied to the child Jesus. When Joseph and Mary fled with Him to Egypt to escape Herod's slaughter of the children, He "was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son" (Mat 2:15). Israel was thus taken as a type of God's only begotten Son, who was Himself Israel's substitute to endure the wrath of God, thus assuring Israel's ultimate repentance and restoration."

Defender: Hos 11:5 - shall not return In the context of this chapter, Israel had been once-for-all called "out of Egypt" (Hos 11:1). Because of their long, continuous rebellion against God...

In the context of this chapter, Israel had been once-for-all called "out of Egypt" (Hos 11:1). Because of their long, continuous rebellion against God, however, they were to be cast out of their land - this time into Assyria, rather than Egypt. However, Hosea had said shortly before this (Hos 8:13) that "they shall return to Egypt." By this he meant not the actual land of Egypt, but rather the pagan ways and practices of Egypt. See also Hos 9:3, where it says that "Ephraim shall return to Egypt, and they shall eat unclean things in Assyria." The one reference is metaphorical, the other literal. In Rev 11:8, once again "the great city" (that is, Jerusalem) is "spiritually ... called Sodom and Egypt.""

TSK: Hos 11:1 - Israel // called Israel : Hos 2:15; Deu 7:7; Jer 2:2; Eze 16:6; Mal 1:2 called : Exo 4:22; Mat 2:15

TSK: Hos 11:2 - they called // they sacrificed // burned they called : Hos 11:7; Deu 29:2-4; 1Sa 8:7-9; 2Ki 17:13-15; 2Ch 36:15, 2Ch 36:16; Neh 9:30; Isa 30:9-11; Jer 35:13, Jer 44:16, Jer 44:17; Zec 1:4, Ze...

TSK: Hos 11:3 - taught // I healed taught : Exo 19:4; Num 11:11, Num 11:12; Deu 1:31, Deu 8:2, Deu 32:10-12; Isa 46:3, Isa 63:9; Act 13:18 I healed : Hos 2:8, Hos 7:1, Hos 14:4; Exo 15:...

TSK: Hos 11:4 - drew // of a // I was // take off // and I laid drew : Son 1:4; Isa 63:9; Joh 6:44, Joh 12:32; 2Co 5:14 of a : 2Sa 7:14 I was : Lev 26:13 take off : Heb. lift up and I laid : Hos 2:8; Psa 78:23-25, ...

drew : Son 1:4; Isa 63:9; Joh 6:44, Joh 12:32; 2Co 5:14

of a : 2Sa 7:14

I was : Lev 26:13

take off : Heb. lift up

and I laid : Hos 2:8; Psa 78:23-25, Psa 105:40; John 6:32-58

TSK: Hos 11:5 - shall not // but // because shall not : Hos 7:16, Hos 8:13, Hos 9:3, Hos 9:6 but : Hos 5:13, Hos 10:6; 2Ki 15:19, 2Ki 15:29, 2Ki 17:3-6, 2Ki 18:11; Isa 8:6-8; Amo 5:27 ""They bec...

TSK: Hos 11:6 - the sword // consume // because the sword : Hos 10:14, Hos 13:16; Lev 26:31, Lev 26:33; Deu 28:52, Deu 32:25; Jer 5:17; Mic 5:11 consume : Psa 80:11-16; Isa 9:14, Isa 18:5, Isa 27:10...

TSK: Hos 11:7 - are bent // none at all would exalt him are bent : Hos 4:16, Hos 14:4; Psa 78:57, Psa 78:58; Pro 14:14; Jer 3:6, Jer 3:8, Jer 3:11, Jer 8:5, Jer 14:7, they called me, Hos 11:2, Hos 7:16; 2Ch...

are bent : Hos 4:16, Hos 14:4; Psa 78:57, Psa 78:58; Pro 14:14; Jer 3:6, Jer 3:8, Jer 3:11, Jer 8:5, Jer 14:7, they called me, Hos 11:2, Hos 7:16; 2Ch 30:1-11; Psa 81:11; Amo 5:4-6, Amo 5:14, Amo 5:15

none at all would exalt him : Heb. together they exalted not

TSK: Hos 11:8 - How shall I give // Admah // Mine // heart How shall I give : Hos 6:4; Jer 9:7; Lam 3:33; Mat 23:37; Luk 19:41, Luk 19:42 Admah : Gen 14:8, Gen 19:24, Gen 19:25; Deu 29:23; Isa 1:9, Isa 1:10; A...

TSK: Hos 11:9 - not execute // return // for // the Holy One not execute : Hos 14:4; Exo 32:10-14; Deu 32:26, Deu 32:27; Psa 78:38; Isa 27:4-8, Isa 48:9; Jer 30:11, Jer 31:1-3; Eze 20:8, Eze 20:9, Eze 20:13, Eze...

TSK: Hos 11:10 - walk // he shall roar like // shall tremble // west walk : Isa 2:5, Isa 49:10; Jer 2:2, Jer 7:6, Jer 7:9, Jer 31:9; Mic 4:5; Zec 10:12; Joh 8:12; Rom 8:1; 2Pe 2:10 he shall roar like : Isa 31:4, Isa 42:...

TSK: Hos 11:11 - out // as a dove // and I out : Hos 3:5, Hos 9:3-6; Isa 11:11; Zec 10:10 as a dove : Hos 7:11; Isa 60:8 and I : Jer 31:12; Eze 28:25, Eze 36:33, Eze 36:34, Eze 37:21, Eze 37:25...

TSK: Hos 11:12 - compasseth // Judah // ruleth // saints compasseth : Hos 7:16, Hos 12:1, Hos 12:7; Psa 78:36; Isa 29:13, Isa 44:20, Isa 59:3, Isa 59:4; Mic 6:12 Judah : Hos 4:15; 2Ki 18:4-7; 2Chr. 29:1-32:3...

compasseth : Hos 7:16, Hos 12:1, Hos 12:7; Psa 78:36; Isa 29:13, Isa 44:20, Isa 59:3, Isa 59:4; Mic 6:12

Judah : Hos 4:15; 2Ki 18:4-7; 2Chr. 29:1-32:33

ruleth : Gen 32:28; 1Co 6:2; Rev 1:6, Rev 3:21, Rev 5:10

saints : or, most holy

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

Poole: Hos 11:1 - When Israel was a child // Then I loved him // Called my son // Out of Egypt When Israel was a child in the infancy of Israel, which is here dated equal with his being in Egypt. Then I loved him manifested that tender and p...

When Israel was a child in the infancy of Israel, which is here dated equal with his being in Egypt.

Then I loved him manifested that tender and paternal affection which I did bear to him, increasing him in numbers, wealth, and honour.

Called my son adopted him to be my son, and as my son provided for him, and brought him out of servitude; I so loved him as to give Egypt for his ransom, Isa 43:3 .

Out of Egypt where they had sojourned two hundred and fifteen years, and in them suffered many outrages from the Egyptians, who were their enemies, and aimed at extirpating Israel. Now, amidst such enemies, God owned them to be his sons, his eldest son, and redeemed him out of bondage, a fruit of wonderful love never to be forgotten. This in the letter and history is exceeding plain, but there is difficulty in the application of this unto Christ, and his call out of Egypt, of which many interpreters treat at large, which may not now be so much as summarily touched. It is too little to say that the evangelist doth allude to this place, Mat 2:15 , and I think it is too much to say this place is cited by Matthew, as in the history of the thing, referring only to Christ being called out of Egypt; but if you will make Israel the first adopted son, type of Christ, the first-born, and the history of Israel’ s coming out to be a type of Christ’ s future coming out, you then give to both their proper share in these words, and the letter and history is verified in both, and the principal import of the words will refer to Christ, as principally intended in them, yet not excluding the type.

Poole: Hos 11:2 - As they // Called // Them // So they // Went from // From them // They sacrificed unto Baalim // Graven images As they Moses and Aaron, and other prophets, and holy, zealous judges and priests, as Samuel, &c. Called advised, persuaded, entreated, and urged b...

As they Moses and Aaron, and other prophets, and holy, zealous judges and priests, as Samuel, &c.

Called advised, persuaded, entreated, and urged by exhortations.

Them ; the whole house of Israel, and among these the ten tribes, or Ephraim.

So they Israelites, called and entreated, especially they of that age when the division was made, and ever since.

Went from frowardly and most disingenuously apostatized more and more, as the prophet, Isa 1:5 . Horrible ingratitude so to requite God!

From them from the prophets’ counsel and commands, delivered as they came from God.

They sacrificed unto Baalim in the desert they began this apostacy, joined themselves to Baal-peor, Num 25:3 , and worshipped the calf, Exo 32:4-6 , and held on with obstinacy in it.

Graven images images of their gods, before which they performed another part of religious worship, burning incense before them.

Poole: Hos 11:3 - I taught Ephraim also to go // Taking them by their arms // But they knew not that I healed them I taught Ephraim also to go ; as a mother or nurse doth help the child, and with tenderest care doth guide and form its steps, and by long-continued p...

I taught Ephraim also to go ; as a mother or nurse doth help the child, and with tenderest care doth guide and form its steps, and by long-continued patience waits on it; such like was the tenderness of God toward Israel in his childhood.

Taking them by their arms supporting and bearing them up, as nurses bear up the child in their hands, taking them up by the arms, giving strength for motion, till the child should grow to strength.

But they knew not that I healed them ; unthankful, sottish, and heedless ones, neither would see nor acknowledge me in it, but within few months’ time ascribe their deliverance to a golden calf, Exo 32:4 ; thus foolishly they requite the love of their God.

Poole: Hos 11:4 - I drew them // With cords of a man // With bands of love // I was to them as they that take off the yoke on their jaws // I laid meat unto them I drew them I found them backward and unapt to lead, I therefore in my pity laid my hand on them, and, as a father or friend, drew them gently to me....

I drew them I found them backward and unapt to lead, I therefore in my pity laid my hand on them, and, as a father or friend, drew them gently to me.

With cords of a man i.e. with such obliging kindness as best fits and most prevails with a man, with reason.

With bands of love those arguments of love, which might, as strong bands, hold them fast to my law and worship for their good. I used all manner of kindnesses towards them to fix them in good.

I was to them as they that take off the yoke on their jaws as a careful husbandman doth in due season take the yoke from his labouring oxen, and takes off the muzzle with which they were kept from eating when at work, gives them time of rest and feeding: so did God with Israel.

I laid meat unto them brought them provision in their wants, as the careful husbandman brings fodder and provender for his wearied labouring oxen, by which plain simile God doth inform Israel in Hosea’ s time what ancient, tender, constant, and vigilant love he had showed to Israel, to their predecessors, and to them also, and hereby discovers their unheard-of ingratitude and wickedness, which began in their fathers, and hath continued with increase to the days of their final ruin.

Poole: Hos 11:5 - He // Shall not return into the land of Egypt // But the Assyrian shall be his king He Ephraim thus provided for by me, thus indulged, or else Ephraim punished. Shall not return into the land of Egypt either needed not have courted...

He Ephraim thus provided for by me, thus indulged, or else Ephraim punished.

Shall not return into the land of Egypt either needed not have courted Egypt’ s friendship, or desired that assistance; I would have kept them safe enough, and sufficiently provided for them; so if you refer this to Ephraim not threatened or punished: but if Ephraim be here threatened, then you have it foretold, that though Ephraim flatters himself with false hopes of a refuge in Egypt, it should not be.

But the Assyrian shall be his king conquering and captivating them, should make himself their king, and rule them with rigour and cruelty. Because they refused to return; the reason of all is, their obstinacy in idolatry, and their impenitence, refusing to return to God; which two latter passages are also explicable as the former, thus, if they would have returned unto me, Assyria should not have been their king.

Poole: Hos 11:6 - The sword // On his cities // Shall consume // His branches // Devour them The sword either intestine or foreign wars, or both. Shall abide; shall be long, not be as a sudden incursion which doth much mischief to surprised a...

The sword either intestine or foreign wars, or both. Shall abide; shall be long, not be as a sudden incursion which doth much mischief to surprised and unfortified places, but it shall be a lasting war; three years Samaria was besieged, so the sword did abide.

On his cities all the cities of Ephraim, the enemy should have courage and leisure to attend the siege of every one of them.

Shall consume shall prevail to take, sack, burn, and ruin the branches.

His branches lesser towns and villages.

Devour them swallow them up with speed and ease, without remedy. Because of their own counsels; which they first took, 1Ki 12:28 , and ever since irreclaimably have followed, in opposition to all the good counsels the prophets gave them from time to time, to all which they have turned a deaf ear; they have sued for Egypt and Asshur’ s favour, and slighted mine.

Poole: Hos 11:7 - My people // Are bent to backsliding from me // Though they, the prophets, called them to the Most High // None at all My people yet God owneth them for his, he had not cast them quite off; or since they call themselves his, he is willing to encourage them by owning a...

My people yet God owneth them for his, he had not cast them quite off; or since they call themselves his, he is willing to encourage them by owning all in them that looks toward him.

Are bent to backsliding from me or continue in suspense, doubtful and unresolved what to do, or rather inclined most to an aversion from me: though the Lord’ s prophets have persuaded them earnestly to return by repentance, yet they continue unresolved what is best to be done, whether to adhere to their idol gods, to make sure of Egyptian aids, or-to turn to God, and east off the other; this they most dislike, and continue as it were tacked and fastened to their rebellion, as the French version.

Though they, the prophets, called them to the Most High invited, exhorted, and encouraged them with many fair promises to give glory to God by returning.

None at all not one of many, scarce any one in those great numbers in Israel, would hearken and obey. Would exalt him; God in his holiness, justice, goodness, and truth, all which a repenting people do magnify, but these will not. They retain their idols, depend on Egypt, and put all on that cast, and will neither believe nor try God’ s goodness.

Poole: Hos 11:8 - Mine heart is turned within me // My repentings are kindled together After such unparalleled abuse of infinite mercy and patience, what could be expected, but unrelenting wrath and fiercest indignation? but here is a ...

After such unparalleled abuse of infinite mercy and patience, what could be expected, but unrelenting wrath and fiercest indignation? but here is a wonder above all the rest; bowels troubled, and struggling with anger, and contesting on behalf of most inexcusable sinners. O Ephraim, thou hast deserved to be destroyed for ever, thy sins call for this, and my justice threatens it, I may do it; but my mercy interposeth, and I would rather spare in mercy than destroy injustice, there is still a debate between these two: How shall I give up to justice? saith mercy; and, How shall I not give up (saith justice) into the hands of enemies? Justice must be executed, that I must do, saith God; and mercy shall be magnified, that I will do; but how shall this be done? If I deliver thee, O Israel, to thine enemies, they will utterly destroy, and where then is mercy? If I deliver thee not, thy sins will not be chastised, and where then is justice? If I punish thee, as I punished Admah and Zeboim, with fire from heaven, I do what is just, but then I show no mercy; for these are two of the four cities which suffer the vengeance of eternal fire, of which Gen 19:24 .

Mine heart is turned within me: after the manner of man God speaks; we know what it is to have a heart turned from wrath into kindness and compassions, so God speaks of himself here, and Isa 63:15 Jer 31:20 .

My repentings are kindled together still, like a compassionate man, he could wish his threats in again, his bowels are now as in a flame for them.

Poole: Hos 11:9 - I am God, and not man // The Holy One in the midst of thee // there is none righteous. I will not enter into the city Here mercy rejoiceth against judgment, and God declareth his purpose to spare, he promiseth that he will not execute according to utmost severity. T...

Here mercy rejoiceth against judgment, and God declareth his purpose to spare, he promiseth that he will not execute according to utmost severity. This promise he confirmeth by doubling it, though in somewhat different words: I will not do as men, who having beat down au enemy, and wounded him, do return again to see whether he breathe, and to make an end of him; or conquerors, that plunder the conquered city, carry away the wealth of it, and after some time return to burn it; God will not do so.

I am God, and not man his compassions are infinite, his goodness unchangeable; he remembers all his promises to every one, and now seeth who among Israel believe, and hope for his grace and mercy; these he must spare, as he is just Judge of the whole earth, and for their sakes he will spare many others.

The Holy One in the midst of thee a holy God, and in covenant, though not with all, yet with many among you, and those that are in covenant with God are holy ones too: I will not make them as Admah or Zeboim, for the case is different, in the cities of the plain there were no righteous ones, but here are some, though not many: and so Rivet renders the words, there is a holy one in the midst of thee, where the singular is used for plural, as in that passage,

there is none righteous. I will not enter into the city I will not come amongst you, as I came into Sodom, &c. Here is comfort for God’ s remnant.

Poole: Hos 11:10 - They // He shall roar like a lion // Then the children shall tremble They whom infinite mercy spareth, the choice remnant, shall walk after the Lord shall hear and obey, worship and depend on the Lord, on the Messiah...

They whom infinite mercy spareth, the choice remnant,

shall walk after the Lord shall hear and obey, worship and depend on the Lord, on the Messiah, of whom these and the words of the next verse do certainly speak. They refer also to the return out of captivity, in both history and type, of our deliverance out of spiritual and eternal captivity.

He shall roar like a lion Christ, the Lion of the tribe of Judah, shall send out his gospel: this is meant by the lion’ s roaring, Joe 3:16 , of whom it is observed, that he doth by roaring gather his whelps and others of his kind to the prey: by the mighty voice of the Lord in the gospel, the elect shall be gathered to partake of eternal life.

Then the children shall tremble the Spirit by its power awakening them to the sight of sin, shall make them fear and tremble,

from the west to the ends of the earth. This is the mystical sense; yet the literal, I think, refers to the return of the Jews out of captivity, when many out of Assyria and Egypt returned, and some report one hundred thousand from Ethiopia Cusses, and the parts toward Arabia; and possibly this hath particular respect to Darius’ s decree, on the behalf of those that followed Haggai and Zechariah’ s counsel, finished the temple, restored the worship of God, reformed strange and unlawful marriages, paid their tithes, &c.; in these they followed the Lord; and Darius made a decree for them, terrible to the children of the west, as the roaring of a lion: Let this work go forward, Ezr 6:7 , &c.; who dares to hinder, let timber be taken out of his house, and a gallows made thereof, and such be hanged thereon, Hos 11:11,12 . All this filled the inhabitants of those parts with great fear, when God thus gathered his dispersed ones: but what I conjecture at I do submit to better judgments.

Poole: Hos 11:11 - I will place them in their houses The summary of the first part of this verse seems to be, that some should hasten, yet with solicitude, out of Egypt, whither they fled for shelter, ...

The summary of the first part of this verse seems to be, that some should hasten, yet with solicitude, out of Egypt, whither they fled for shelter, like as a bird that hath been cast out of her nest hasteth to it; others like doves shall hasten out of Assyria unto Judea, but with fear and solicitude, which cannot but attend them in a land, though their own, yet now desolate and horrid under one hundred and eighty years’ devastation since Shalmaneser transported them, i.e. one hundred and ten years before and seventy years concurrent with the Jews’ captivity in Babylon.

I will place them in their houses they will find none, but I will place them in houses, and they shall be theirs too. It is a very seasonable and comfortable promise, and suited to the state and wants of those returning exiles, and in the letter of it refers to them; and they as types of what is more mysteriously and more darkly contained in them, viz. the gathering of believers from all quarters to Christ with the alacrity and speed which birds make in flying to their nests, and God’ s providing mansions of rest for them: well resembled here in these similes.

Poole: Hos 11:12 - Ephraim // Compasseth me about with lies // And the house of Israel with deceit // Judah // Ruleth with God // Theopolitia // And is faithful with the saints This verse might better begin the next chapter, and by most interpreters I have seen, it is the first verse of the next chapter; but since we find i...

This verse might better begin the next chapter, and by most interpreters I have seen, it is the first verse of the next chapter; but since we find it here we will here consider it.

Ephraim many or the most of Ephraim.

Compasseth me about with lies play the hypocrites with me still; yet give me good words, call themselves my people, and say I am their God, and that they worship me and seek me; but they flatter me with their mouths, and lie unto me with their tongues, as Psa 78:36 . So God upbraids them with this their sin.

And the house of Israel with deceit the same thing in an ingeminated phrase, to affect and ascertain the more.

Judah the people of the two tribes, under the government of the house of David.

Ruleth with God while idolaters are vassals and slaves to the devil and to their own superstitious fears, the true worshippers of God, like princes, rule with God. Or rather, keeping to the house of David, retained the government in state affairs, which was

Theopolitia a government set up of God: when Ephraim made kings and princes, but God did not know it, i.e. did not advise nor approve it.

And is faithful with the saints retains also purity, at least truth, of worship, and in the holy things of God keepeth to his word, and comparatively is faithful: whereas Ephraim is hypocritical and false, Judah adheres to God’ s holy prophets, priests, and other saints of God.

Haydock: Hos 11:1 - Away // Son Away. The last kings of Israel lived in the midst of troubles. (Haydock) --- Osee, though one of the best, brought ruin on the nation. (Calmet) -...

Away. The last kings of Israel lived in the midst of troubles. (Haydock) ---

Osee, though one of the best, brought ruin on the nation. (Calmet) ---

Son: Israel. But as the calling of Israel out of Egypt was a figure of the calling of Christ from thence; therefore this text is also applicable to Christ, as we learn from St. Matthew ii. 15. (Challoner) Julian pretends that the apostle has abused this text. But it speaks of both events. (St. Jerome) ---

Eusebius (Dem. ix. 3.) thinks that St. Matthew refers to Balaam; (Numbers xxiv. 8.) and St. Jerome does not reject this opinion, (in Matthew ii.; Calmet) to avoid "wrangling," though he repeatedly alleges this text as a proof his version being more accurate than that of the Septuagint, which has his children. This reading the best editions retain; so that it may seem a matter of surprise, that Fabricius should give this verse as a specimen of Origen's Hexapla, and still print my son, taking it, as he says, from the Barbarini copy, the London Polyglot, and Cave. Bib. Gr. iii. 12. The first column has the Hebrew text, and the second the same in Greek characters, &c. The reader may form a judgment of this work from the following specimen: 1. Hebrew (which we shall express) karathi bani. 2. Greek Greek: karathi bani. 3. Aquila Greek: ekalesa ton uion mou. 4. Symmachus Greek: kekletai uios mou. 5. Septuagint Greek: kekletai uios mou. 6. Theodotion Greek: kai ekalesa uion mou. If any other versions were added, to form Octapla, &c., they were placed after Theodotion, who, though prior to Symmachus, is placed after him, because his version was not so unlike that of the Septuagint, and the deficiencies were chiefly supplied from him. In the Roman and Alexandrian editions, instead of the above we find, Greek: metekalesa ta tekna autou. "I have recalled his children." (Haydock) ---

This is literally spoken of Israel, (styled God's son, Exodus iv 23.) and mystically, (Worthington) though no less (Haydock) truly, of Jesus Christ, as the inspired evangelist shews. (Worthington)

Haydock: Hos 11:2 - They called They called: viz., Moses and Aaron called: but they went away after other gods, and would not hear. (Challoner) --- Septuagint, "As I called them b...

They called: viz., Moses and Aaron called: but they went away after other gods, and would not hear. (Challoner) ---

Septuagint, "As I called them back, or (repeatedly; Greek: metekalesa. Grabe has, "he called;" meaning any of God's ministers) so they rushed away from my presence." (Haydock) ---

This sense appears preferable to the Hebrew. (Calmet)

Haydock: Hos 11:3 - Healed them Healed them. My laws were designed to counteract idolatry. (Haydock) --- I treated them with the utmost tenderness, Deuteronomy i. 31., and xxxii....

Healed them. My laws were designed to counteract idolatry. (Haydock) ---

I treated them with the utmost tenderness, Deuteronomy i. 31., and xxxii. 11.

Haydock: Hos 11:4 - Adam // Yoke Adam. I placed my people in a sort of paradise, (Calmet) like the first man; and as they have imitated him, they shall suffer accordingly. (Rufin. ...

Adam. I placed my people in a sort of paradise, (Calmet) like the first man; and as they have imitated him, they shall suffer accordingly. (Rufin. Haimo.) ---

But Septuagint, &c., render, "of a man." They shall be treated like the rest. (Calmet) ---

Grace draws man by sweet means. His free-will is not destroyed, nor is he impelled, like beasts, by force or fear, (Worthington) though the latter is often used for the most salutary purposes. ---

Yoke, or muzzle, which prevents them from eating. (Haydock) ---

I furnish them with manna. Can it be suspected that I wish to oppress them? (Calmet)

Haydock: Hos 11:5 - Egypt Egypt. Many went, contrary to this prohibition. (Haydock) --- Yet they did not prosper, as they expected. The Hebrews had also often murmured in...

Egypt. Many went, contrary to this prohibition. (Haydock) ---

Yet they did not prosper, as they expected. The Hebrews had also often murmured in the desert, and threatened to return to Egypt.

Haydock: Hos 11:6 - Heads Heads. Hebrew, "counsellors." Civil war desolated the kingdom, and made way for the Assyrians. Septuagint, "they are devoured on account of their ...

Heads. Hebrew, "counsellors." Civil war desolated the kingdom, and made way for the Assyrians. Septuagint, "they are devoured on account of their projects." (Calmet) ---

They are at a loss what to do.

Haydock: Hos 11:7 - Off Off, for a long time; and indeed Israel never recovered its former state, after the captivity. (Haydock) --- Then they became more docile. Hebrew ...

Off, for a long time; and indeed Israel never recovered its former state, after the captivity. (Haydock) ---

Then they became more docile. Hebrew is very ambiguous. (Calmet)

Haydock: Hos 11:8 - Adama Adama, &c. Adama and Seboim were two cities in the neighbourhood of Sodom, and underwent the like destruction. (Challoner) --- God punishes, l...

Adama, &c. Adama and Seboim were two cities in the neighbourhood of Sodom, and underwent the like destruction. (Challoner) ---

God punishes, like a father, with regret.

Haydock: Hos 11:9 - Not man // Holy one Not man. I am not actuated by the spirit of revenge, nor do I fear lest my enemy escape. (Calmet) --- I punish in order to reclaim, (St. Jerome) a...

Not man. I am not actuated by the spirit of revenge, nor do I fear lest my enemy escape. (Calmet) ---

I punish in order to reclaim, (St. Jerome) and reserve eternal vengeance only for those who die impenitent. ---

Holy one. If there be a just man in Israel, I will spare the nation; (Genesis xviii. 32.) or there are some just, like Tobias, and therefore a part shall be reserved; or, (Calmet) I am the just (Haydock) God. (St. Jerome)

Haydock: Hos 11:10 - Lion Lion. His power is most terrible, and his commands must be obeyed. (Calmet) --- All nations shall permit the return of Israel. (Haydock) --- The...

Lion. His power is most terrible, and his commands must be obeyed. (Calmet) ---

All nations shall permit the return of Israel. (Haydock) ---

They shall come from the sea, of from its islands.

Haydock: Hos 11:11 - Egypt Egypt. Some returned soon; others not before the reign of Alexander, or perhaps later. (Calmet, Diss.)

Egypt. Some returned soon; others not before the reign of Alexander, or perhaps later. (Calmet, Diss.)

Haydock: Hos 11:12 - Denials // Saints Denials; refusing to adhere to my worship. (Haydock) --- They wished to unite it with that of idols, 3 Kings xviii. (Calmet) --- Saints. The pr...

Denials; refusing to adhere to my worship. (Haydock) ---

They wished to unite it with that of idols, 3 Kings xviii. (Calmet) ---

Saints. The priests and temple are preserved in Juda. Ezechias brought the people to serve God faithfully, while Israel was led captive. Septuagint, "the house of Israel and Juda with impiety. Now God hath known them lovingly, and it shall be called the holy people of God." Thus both kingdoms were criminal, and God exercised his mercy towards both. (Haydock) ---

The Jews relate that when their ancestors were pursued by the Egyptians, and the people were desponding, Juda signalized his courage by entering the bed of the sea. (St. Jerome) ---

These traditions are suspicious. (Calmet)

Gill: Hos 11:1 - When Israel was a child, then I loved him // and called my son out of Egypt When Israel was a child, then I loved him,.... Or, "for Israel was a child" u; a rebellious and disobedient one, therefore his king was cut off in a...

When Israel was a child, then I loved him,.... Or, "for Israel was a child" u; a rebellious and disobedient one, therefore his king was cut off in a morning, and he has been, and will be, without a king many days; yet still "I loved him": or, "though Israel was a child" w; a weak, helpless, foolish, and imprudent one, "yet I loved him": or, "when a child"; in the infancy of his civil and church state, when in Egypt, and in the wilderness; the Lord loved him, not only as his creature, as he does all the works of his hands, but with a more special love than he loved others; choosing them to be a special people above all others; giving them his law, his statutes, and his judgments, his word and his worship, which he did not give to other nations. So he loves spiritual and mystical Israel, all the elect of God, whether Jews or Gentiles, when children, as soon as born, and though born in sin, carnal and corrupt; yea, before they are born, and when having done neither good nor evil; and so may be expressive both of the earliness and antiquity of his love to them, and of the freeness of it, without any merits or motives of theirs;

and called my son out of Egypt, not literal Israel, as before, whom God called his son, and his firstborn, and demanded his dismission from Pharaoh, and called him, and brought him out of Egypt with a mighty hand and outstretched arm; and which was a type of his calling spiritual Israel, his adopted sons, out of worse than Egyptian bondage and darkness: but his own natural and only begotten Son, our Lord Jesus Christ; for these words are expressly said to be fulfilled in him, Mat 2:15; not by way of allusion; or by accommodation of phrases; or as the type is fulfilled in the antitype; or as a proverbial expression, adapted to any deliverance; but literally: the first and only sense of the words respects Christ, who in his infancy was had to Egypt for shelter from Herod's rage and fury, and, when he was dead, and those that sought the life of Jesus, he was by an angel of the Lord, warning Joseph of it, called out of Egypt, and brought into Judea, Mat 2:19; and this as a proof of the love of God to Israel; which as it was expressed to him in his infancy, it continued and appeared in various instances, more or less unto the coming of Christ; who, though obliged for a while to go into Egypt, must not continue there, but must be called from thence, to be brought up in the land of Judea; to do his miracles, preach his doctrines, and do good to the bodies and souls of men there, being sent particularly to the lost sheep of the house of Israel; and, above all, in order to work out the salvation and redemption of his special people among them, and of the whole Israel of God everywhere else; which is the greatest instance of love to them, and to the world of the Gentiles, that ever was known, Joh 3:16 1Jo 2:2.

Gill: Hos 11:2 - As they called them, so they went from them // they sacrificed to Baalim, and burnt incense to graven images As they called them, so they went from them,.... That is, the prophets of the Lord, the true prophets, called Israel to the worship and service of Go...

As they called them, so they went from them,.... That is, the prophets of the Lord, the true prophets, called Israel to the worship and service of God; but they turned a deaf ear to them, and their backs upon them; and the more they called to them, the further they went from them, and from the way of their duty; see Hos 11:7. So the Targum,

"I sent the prophets to teach them, but they wandered from them;''

Moses and Aaron were sent unto them, and called them out of Egypt, but they hearkened not unto them; see Exo 6:9; in later times the prophets were sent unto them, to exhort them to their duty, and to reclaim them from their evil ways, but they despised and refused to attend to their advice and instructions; and this was continued to the times of Israel, or the ten tribes, departing from the house of David, and setting up idolatrous worship; and during their revolt and apostasy: but all in vain. So after Christ was called out of Egypt, he and his apostles, and John the Baptist before them, called them to hearken to him, but they turned away from them. Aben Ezra interprets it of the false prophets, who called them to idolatry, and they went after them. Schmidt understands it of the Israelites calling one another to it, and going after it, for their own sakes, and because it pleased them, and was agreeable to them;

they sacrificed to Baalim, and burnt incense to graven images: they joined themselves to Baalpeor, and worshipped the golden calf, fashioned with a graving tool, in the wilderness; they sacrificed to Baalim, one or another of them, in the times of the judges, and of Ahab, and committed idolatry with other graven images, of which burning incense is a part. And the Jews in Christ's time, instead of hearkening to him and his apostles, followed the traditions of the elders, and the dictates of the Scribes and Pharisees, who were their Baals, their lords and masters and they sought for life and righteousness by their own works, which was sacrificing to their net, and burning incense to their drag; all this was great ingratitude. Next follows a narrative of other benefits done to this people.

Gill: Hos 11:3 - I taught Ephraim also to go // taking them by their arms // but they knew not that I healed them I taught Ephraim also to go,.... All the tribes of Israel and Ephraim, or the ten tribes with the rest; these the Lord instructed in the way of his co...

I taught Ephraim also to go,.... All the tribes of Israel and Ephraim, or the ten tribes with the rest; these the Lord instructed in the way of his commandments, and taught them to walk therein; he his angel before them, to conduct them through the wilderness; yea, he himself went before them in the pillar of cloud by day, and in the pillar of fire by night, to which history this seems to refer. So the Targum,

"I, by an angel sent by me, led Israel in the right way.''

The allusion seems to be to a mother or nurse accommodating herself to her child, beginning to go; she stoops down, sets it on its feet, and one foot before another, forms its steps, teaches it how to go, and walks its pace with it. And in like manner the Lord deals with his spiritual Israel, his regenerated ones, who become like little children, and are used as such; as in regeneration they are quickened, and have some degree of spiritual strength given them, they are taught to go; they are taught what a Saviour Christ is, and their need of him; they are instructed to go to him by faith for everything they want, and to walk by faith on him, as they have received him; and having heard and learned of the Father, they go to Christ, Joh 6:45; and are taught also to go to the throne of grace for all supplies of grace; and to the house of God, to attend the word and ordinances, for the benefit of their souls; and to walk in the ways of the Lord, for his glory, and their good;

taking them by their arms; or "on his own arms" x; bearing and carrying them in his arms, as a father his son; see Deu 1:31 Num 11:12; so the Lord deals with his spiritual Israel, either holding them by their arms while walking, as nurses their children, to help and ease them in walking, and that they may not stumble and fall; so the Lord holds up the goings of his people in his ways, that their footsteps slip not, and upholds them with the right hand of his righteousness: or taking them up in his own arms when weary, he carries them in his bosom; or, when they are failing or fallen, lays hold on them, and takes them up again; and so they are not utterly cast down, whether the fall is into sin, or into some calamity and affliction; when he puts underneath his everlasting arms, and bears them and keeps them from sinking, as well as from a final and total falling away. Abarbinel, and others after him, interpret this of Ephraim taking up and carrying in his arms Baalim, the graven images and golden calves; which is mentioned as an instance of ingratitude; but very wrongly;

but they knew not that I healed them; of the diseases of Egypt, or preserved them from them: this includes the whole of their salvation and deliverance from Egypt, and all the benefits and favours accompanying it, which they imputed to their idols, and not to the Lord; see Exo 15:26. "Healing", in a spiritual sense, generally signifies the forgiveness of sin, which the Lord's people may have, and not know it; and, through want of better light and knowledge, may also ascribe it to their repentance, humiliation, and tears, when it is alone owing to the grace of God, and blood of Christ.

Gill: Hos 11:4 - I drew them with cords of a man, with bands of love // and I was to them as they that take off the yoke on their jaws // and I laid meat unto them I drew them with cords of a man, with bands of love,.... As Ephraim is compared to a heifer in the preceding chapter, here he is said to be drawn; but...

I drew them with cords of a man, with bands of love,.... As Ephraim is compared to a heifer in the preceding chapter, here he is said to be drawn; but not with such cords and bands as cattle are, but with such as men are; in a rational and gentle way, in a kind, loving, tender, humane, friendly, and fatherly way and manner; so the Lord drew Israel on in the wilderness, till he was brought to Canaan's land, by bestowing kind favours upon them, and by making precious promises to them. So the Lord deals with his spiritual Israel; he draws them out of the present state and circumstances, in which they are by nature, to himself, and to his Son, and to follow after him, and run in the ways of his commandments; and which he does not by force and compulsion against their wills, nor by mere moral persuasion, but by the invincible power of his grace, sweetly working upon them, and attracting them; he does it by revealing Christ in them, in the glories of his person and in the riches of his grace, and by letting in his love into their hearts; and by kind invitations, precious promises, and divine teachings, attended with his powerful and efficacious grace; see Jer 31:3;

and I was to them as they that take off the yoke on their jaws; as one that is merciful to his beast; as a kind and humane husbandman, when his cattle have been hard at work, takes off their bridles or muzzles, or the yokes on them, fastened with a halter about their jaws, that they may have liberty to feed on food set before them, as the next clause shows. So the Targum,

"my word was to them as a good husbandman, who lightens the shoulder of oxen, and looses "the bridles" on their jaws.''

This may refer to Israel's deliverance from their bondage in Egypt; and be spiritually applied to Christ, the essential Word of God, breaking and taking the yoke of sin, Satan, and the law from off his people, and bringing them into the liberty of the children of God. Schmidt reads and interprets the words quite otherwise, "and I was to them as they that lift up the yoke upon their jaws"; not remove it from them but put it on them; expressing their ignorance and ingratitude, who, when the Lord drew them in the kind and loving manner he did, reckoned it as if he put a yoke upon them, and treated them rather as beasts than men; but this seems not to agree with what follows:

and I laid meat unto them: or declined, or brought it down to them, to their very mouths; referring to the manna and quails he rained about their tents. So the Targum,

"and, even when they were in the wilderness, I multiplied to them good things to eat.''

And thus in a spiritual sense the Lord gives meat to them that fear him, while in the wilderness of this world; he brings it near, and sets it before them, in the ministry of the word and ordinances; even that meat which endures to everlasting life, the flesh of Christ, which is meat indeed; and the doctrines of the Gospel, which are milk for babes, and strong meat for more experienced saints.

Gill: Hos 11:5 - He shall not return into the land of Egypt // but the Assyrian shall be his king // because they refused to return He shall not return into the land of Egypt,.... Ephraim or Israel, the ten tribes: and the Septuagint and Arabic versions express them by name, though...

He shall not return into the land of Egypt,.... Ephraim or Israel, the ten tribes: and the Septuagint and Arabic versions express them by name, though they give a wrong sense of the words, rendering them, "and Ephraim dwelt in Egypt"; he did so indeed with the other tribes formerly; but here it is said he shall not go thither again to be a captive there, but shall go into bondage more severe than that in Egypt, even into captivity in Assyria: rather the sense is, they should not go thither for shelter, at least not as a body, though some few of them might, as in Hos 9:3; the far greater part of them should he carried captive by the Assyrians: or they should not return to Egypt to seek for help and assistence, as they had done; either they ought not to do it, nor would there be any need of it, did they but return to the Lord, as Kimchi observes; or rather they should now be so straitly shut up in Samaria, besieged so closely by the enemy, or else carried into distant lands, that, if they would, they could not apply to Egypt for relief;

but the Assyrian shall be his king; the king of Assyria shall be king over the ten tribes, whether they want him or not; they shall be forced to acknowledge him as their king, and be subject to him, being taken and carried captive into his land:

because they refused to return: to the Lord, from whom they had backslidden, and to his pure worship, word, and ordinances, they had departed from, setting up the calves at Dan and Bethel; they refused to relinquish worshipping idols instead of the true God; thus ungratefully behaving to him for all the above favours bestowed upon them; wherefore they are righteously threatened with captivity and bondage in Assyria.

Gill: Hos 11:6 - And the sword shall abide on the cities // and shall consume his branches, and devour them // because of their own counsels And the sword shall abide on the cities,.... Or "shall fall" y, and continue; meaning the sword of the Assyrians, whereby Ephraim should be brought in...

And the sword shall abide on the cities,.... Or "shall fall" y, and continue; meaning the sword of the Assyrians, whereby Ephraim should be brought into subjection to them, and the king of Assyria become king over them; his sword should be drawn, and rest upon them, not only on their chief city Samaria, besieged three years by him, but upon all their other cities, which would fall into his hands, with the inhabitants of them:

and shall consume his branches, and devour them; that is, the towns and villages adjoining to the cities; which were to them as branches are to a tree, sprung from them, and were supported by them; and, being near them, prospered or suffered as they did: some render it, "his bars" z, as the word is sometimes used, and interpret it of the great men and nobles of the land. So the Targum,

"and it shall slay his mighty men, and destroy his princes;''

with which Jarchi agrees;

because of their own counsels; which they took and pursued, contrary to the counsel of God, the revelation of his mind and will; particularly in setting up idolatrous worship, and continuing in it, notwithstanding all the admonitions, exhortations, counsels, and threatenings of God by his prophets; or else because of their counsels with the Egyptians, and their covenants with them, for help against the Assyrian, whose yoke they were for casting off, and refused to pay tribute to; which provoked him to draw his sword upon them, which made the havoc it did in their cities, and the inhabitants of them.

Gill: Hos 11:7 - And my people are bent to backsliding from me // though they called them to the most High // none at all would exalt him And my people are bent to backsliding from me,.... There is a propensity in thorn to it, through prevailing corruption in them; they are inclined unto...

And my people are bent to backsliding from me,.... There is a propensity in thorn to it, through prevailing corruption in them; they are inclined unto it, the bias of their minds is that way; they are bent upon it, and pertinaciously abide in it; nor will they be reclaimed from it, by all the means and methods made use of, even though they had been, and professed themselves to be the people of God. Some understand this, not of their backsliding and aversion from God; but either of his return to them, or of their return to him, rendering the words, "and my people are in suspense" a; like a man that hangs in the air, as Aben Ezra, neither ascends nor descends; that is, they are in doubt of what should be done to thorn, or they themselves should do: either "about my return" b; that is, to them; whether after all they may expect that God would be kind and merciful to them, so Abarbinel: or "about return to me" c; whether they should or not, inclining rather not to return. So the Targum,

"my people divide (or hesitate) to return to my law;''

with which Jarchi agrees, paraphrasing it,

"when the prophets instruct them to return unto me, they are in suspense whether to return or not;''

but Aben Ezra and Kimchi observe the word is always used in a bad sense, of aversion or backsliding, and that the word is in another form when used for repentance or returning;

though they called them to the most High; that is, the prophets of the Lord called them to turn from their idols, and return to the most high God, the true and the living God, from whom they had backslidden, and to his true worship, they had neglected and forsaken:

none at all would exalt him; the most high God, and give him the praise and glory due to his name; but, on the other hand, extolled their idols, and ascribed all their good things to them: or "none would exalt them" d the prophets of the Lord that called them; would not give that honour to them that was due to their office, or pay any regard to them, or to their admonitions and advice, but depreciated them, and reproached and persecuted them: or "none at all would lift up": that is, their head, as Aben Ezra, toward the heaven, and to God in it, to whom they were called; but kept looking on the earth, and to earthly things, particularly to their idols; and did not lift up or erect their ears, to hearken to what was said to them, but were deaf to all counsel and reproof. The Targum is,

"they walked not in an erect stature.''

Agreeably to which the former clause may be rendered, as by some, "and they called them to things above"; but none would look upwards; See Gill on Hos 7:16.

Gill: Hos 11:8 - How shall I give thee up, Ephraim? how shall I deliver thee // Israel // how shall I make thee as Admah? how shall I set thee as Zeboim // mine heart is turned within me // my repentings are kindled together How shall I give thee up, Ephraim? how shall I deliver thee, Israel?.... That is, as usually interpreted, into the hand of the enemy, or unto wrat...

How shall I give thee up, Ephraim? how shall I deliver thee,

Israel?.... That is, as usually interpreted, into the hand of the enemy, or unto wrath, ruin, and destruction; for, notwithstanding all the sins of this people before observed, and the punishment threatened to be inflicted on them, the Lord is pleased here, and in the following verses, to give some intimations of his goodness, grace, and mercy to them; not to the whole body of them, for they as such were given and delivered up to the enemy, and carried captive, and dispersed among the nations, and were never recovered to this day; but to a remnant among them, according to the election of grace, that should spring from them, for the sake of which they were not all cut off by the sword; but were reserved as a seed for later times, the times of the Messiah, which the prophecy in this and the following words has respect unto; not only the first times of the Gospel, when some of the dispersed of Israel were met with by it, and converted under it; but the last times of it; times yet to come, when all Israel shall be saved; and may be applied to the elect of God, in all ages, and of all nations, The words are generally understood as a debate in the divine mind, struggling within itself between justice and mercy; justice requiring the delivery of these persons unto it, and mercy being reluctant thereunto, pleading on their behalf; and which at last gets the victory, and rejoices against judgment. There is a truth in all this; justice seems to demand that sinners, as such, who have injured and affronted him, be given up to, him, and suffer the curse of the law, according to their deserts, and be delivered unto death, even eternal death, as well as to temporal punishments; and which might be expected would be the case, by the instances and examples of the angels that sinned, and of the men of the old world, and of the inhabitants of Sodom and Gomorrah; but mercy cannot bear it, pleads against; it, and asks how can it be done, since these are my children, my dear child, on, pleasant ones, as Ephraim was, my chosen and my covenant ones, and, besides, for whom provision is made in Christ for the satisfactions of justice? But the sense is rather this, "how might" or "could I give thee up; Ephraim? how might" or "could I deliver thee, Israel" e? that is, with what severity might I deal with thee? and how justly and righteously could I do it? since thy sins are so many, and so great;

how shall I make thee as Admah? how shall I set thee as Zeboim? two cities that were utterly destroyed by fire from heaven, along with Sodom and Gomorrah, Deu 29:23; how justly could I have made thee, and put thee in, the same condition and circumstances, as those two cities, and the inhabitants of them, who were so severely punished for their sins, and were never restored again? signifying, that inasmuch as they were guilty of the same or like heinous sins, was he utterly to destroy them, and cut them off from the face of the earth, he should not exceed the due bounds of justice. To this sense Schmidt interprets the words. The design of which is to show the greatness of Ephraim's sins, as deserving the uttermost wrath and vengeance of God, and to magnify the riches of God's grace in their salvation, as next expressed; and it is true of all God's elect, who, considered as sinners in Adam, and by their own transgressions, both before and after conversion, deserved to be treated according to the rigour of justice; but God is merciful to them, according to his choice of them, covenant with them, and provision he has made in Christ, and upon the foot of his satisfaction;

mine heart is turned within me; not changed; for there is no shadow of turning with the Lord, neither in his mind and purposes, which he never turns from, nor can be turned back; nor in his affections for them; as his heart is never turned from love to hatred, so neither from hatred to love; or his love would not be from everlasting, as it is, and he rest in it as he does; but this expresses the strong motion of mercy in him towards his people, springing from his sovereign will and pleasure, and what is elsewhere signified by the troubling, soundings, and yearnings of his bowels towards them; see Jer 31:20; with which compare Lam 1:20;

my repentings are kindled together; not that repentance properly belongs to God, who is neither man, nor the Son of Man, that he should repent of anything, Num 23:19; he repents not of his love to his people, nor of his choice of them, nor of his covenant with them, nor of his special gifts and grace bestowed on them; but he sometimes does what men do when they repent, he changes his outward conduct and behaviour in the dispensations of his providence, and acts the reverse of what he had done, or seemed to be about to do; as, with respect to the old world, the making of Saul king, and the case of the Ninevites, Gen 6:6; so here, though he could, and seemed as if he would, go forth in a way of strict justice, yet changes his course, and steers another way, without any change of his will. The phrase expresses the warmth and ardour of his affections to his people; how his heart burned with love to them, his bowels and inward parts were inflamed with it; from whence proceeded what is called repentance among men, as in the case of Jeremiah, Jer 20:9. The Targum is,

"the word of my covenant met me; my mercies (or bowels of mercies) were rolled together.''

Gill: Hos 11:9 - I will not execute the fierceness of mine anger // I will not return to destroy Ephraim // for I am God, and not man // the Holy One in the midst of thee // and I will not enter into the city I will not execute the fierceness of mine anger,.... That is, his wrath and fury to the uttermost; his people are deserving of his wrath as others, be...

I will not execute the fierceness of mine anger,.... That is, his wrath and fury to the uttermost; his people are deserving of his wrath as others, being by nature children of wrath as the rest; which they are sensible of under spiritual conviction, and therefore flee from it, where they may be safe: and though the Lord often chastises and afflicts them, yet not in wrath; or however but in a little wrath, as it seems to them; he does not stir up all his wrath, nor any in reality; all being poured upon his Son, their surety, who saves and delivers them from wrath to come;

I will not return to destroy Ephraim; or "again", or "any more, destroy" f him; not twice; he might be destroyed when carried captive into Assyria; but the remnant that shall spring from him in the latter day shall not be destroyed, but saved. The Targum is,

"my word shall not return to destroy the house of Israel;''

or I will not return from my love and affections to them, I will never be wroth with them any more; nor from my mercy to them, which is from everlasting to everlasting; or from my covenant, promise, and resolution to save them, they shall not be punished with everlasting destruction:

for I am God, and not man; a God gracious and merciful, longsuffering, slow to anger, and pardoning sin, and not man, cruel, revengeful, implacable, who shows no mercy when it is in the power of his hands to avenge himself; or God that changes not in his purposes and counsels, in his love and affections, and therefore the sons of Jacob are not consumed, and not man that repents, is fickle, inconstant, and mutable; or God that is faithful to his covenant and promises, and not man that lies and deceives, promises and never performs. The Targum is,

"seeing I am God, my word remains for ever, and my works are not as the works of the flesh (or of men) who dwell upon the earth;''

the Holy One in the midst of thee; being in the midst of his people, he protects and defends them, and so they are safe; and being the Holy One there, he sanctifies them, and saves them, in a way consistent with his own holiness and justice: or there is "a Holy One", or Holy Ones, the singular put for the plural, "in the midst of thee" g; and therefore thou shalt not be destroyed for their sakes, as Sodom would not, had there been ten righteous persons in it, to which some think the allusion is:

and I will not enter into the city; in a hostile way to destroy or plunder it; but this is not to be understood either of Samaria or Jerusalem, which were entered into in this manner. The Targum is,

"I have decreed by my word that my holy Shechinah shall be among you, and I will not change Jerusalem again for another city;''

which sense the Jewish commentators follow; but, as this respects Gospel times, the meaning seems to be, that God would dwell among his people everywhere, and would not be confined to any city or temple as heretofore; but wherever his church and people were, there would be his temple, and there he would dwell.

Gill: Hos 11:10 - They shall walk after the Lord // he shall roar like a lion // when he shall roar, then the children shall tremble from the west They shall walk after the Lord,.... That is, after the Messiah, who is Jehovah our righteousness; that Jehovah the Jews pierced, and now shall mourn a...

They shall walk after the Lord,.... That is, after the Messiah, who is Jehovah our righteousness; that Jehovah the Jews pierced, and now shall mourn at the sight of, being converted to him; for these are the chosen of God among that people, who in the latter day shall partake of the grace and favour before expressed, in consequence of which they shall be set a seeking the Lord their God, and David their King; and, finding him, shall follow after him, as sheep go after their shepherd, being led by him into green pastures; as subjects follow their prince, obeying his commands and orders; as soldiers march after their leader and commander, so these after Christ, the great Captain of their salvation, part of whose armies they will make: they will walk under the influence of his grace, having life, strength, guidance, and direction, from him, which walking implies; they will walk not after the flesh, as they now do, but after the Spirit of Christ, taking him for their guide, by whom they will be led into all truth, as it is in Jesus; they will walk in his ways, in all the paths of faith and holiness, truth and righteousness; in all the commandments and ordinances of the Lord, according to his word. The Targum is,

"they shall go after the worship of the Lord;''

he shall roar like a lion: the Lord Christ they walk after; who is the Lion of the tribe of Judah, the Israelites shall now follow after; receiving, embracing, and confessing him the true Messiah. So the Targum,

"and his Word shall be as a lion that roars;''

Christ, the essential Word of God: and so Jarchi, according to Lyra, interprets it of the Messiah to come; who is compared to a lion for his strength and courage, and for the fierceness of his wrath against his enemies; and his voice, in his word, is like the roaring of a lion, exceeding loud, and reaching far, even the uttermost parts of the earth; as it did in the first times of the Gospel, and will in the last; and which the Jews particularly, in each of the parts of the world, will hear, and Gentiles also, and be affected with it; for it will be also very strong, powerful, and efficacious; which is another reason of its being compared to a lion roaring; see Joe 3:16;

when he shall roar, then the children shall tremble from the west; the children of Israel, the children of God, his adopted ones, whom he has predestinated to the adoption of children; these, through the first impressions of Christ's voice or word upon them, shall startle, and be set a trembling, and be astonished, as Saul was, when called and converted; as it is reported of the lion, that, when it roars, other beasts are so terrified that they are quite stunned and amazed, and are not able to stir; but though the first sound of the voice of Christ may have some effect upon the Jews, yet this will not cause them to tremble at him so as to flee from him, but to cause them to flee to him: for the phrase is expressive of motion towards him, and to their own land, as appears from Hos 11:11; when filled with a sense of his majesty and grace, they shall approach him with a holy awe of him, with fear and trembling: or "come with honour" h; agreeably to 1Sa 16:4; having high, honourable, and grand sentiments and apprehensions of him; so that this trembling, at least, issues in a godly and filial fear and reverence of him, suitable to their character as children. The phrase, "from the west", or "from the sea" i, meaning the Mediterranean sea, which lay west of Judea, and is often used for the west, may signify the western or European part of the world, where the Jews for the most part are, and from whence they will be gathered. The Targum is,

"for he shall roar, and the captives shall be gathered from the west.''

Gill: Hos 11:11 - They shall tremble as a bird out of Egypt // and as a dove out of the land of Assyria // and I will place them in their houses, saith the Lord They shall tremble as a bird out of Egypt,.... They shall come from thence with fear and trembling; which may allude to the trembling of birds at the ...

They shall tremble as a bird out of Egypt,.... They shall come from thence with fear and trembling; which may allude to the trembling of birds at the roaring of a lion, or to the trembling motion of their wings in flying; and denotes the swiftness of the motion of the Israelites and Jews to Christ, and to his church and people, and to their own land, under divine influence and direction: or "shall come with honour" k; with all readiness and cheerfulness, in the obedience of faith:

and as a dove out of the land of Assyria; which is expressive of the same things, the dove being both a timorous and swift creature. Birds in common are very timorous, and tremble at any noise, and fearful of everything that disturbs them, and therefore make all the haste and speed they can to get out of the way, and to do which they are naturally provided; and more especially the dove is always represented as very fearful and trembling, especially when pursued by the hawk, as the poet l observes. Though, it may be, these figures may only signify, as the weak and impotent state of the Jews, considered in themselves at this time, so the quick speed and haste they shall make to their own land. And perhaps there may be something alluded to in the text, that may refer to the dove as peculiar to Assyria, as it should seem to be. Now it is said of Semiramis, an ancient queen of Assyria, that being exposed when an infant, was nourished by doves, and at her death was turned into one; and from hence it is not only said she had her name, which signifies a dove, in the Syriac tongue, but doves by the Syrians were worshipped as deities m. And Derceto, a Syrian goddess, supposed to be her mother, having a temple at Askelon, perhaps the above story may be the reason why the inhabitants of that place reckoned doves so sacred that they did not kill them; for Philo n, who lived there some time, having observed great numbers of them in the highways, and in every house, asked the reason of it; and he was answered, that the citizens were of old forbid the use of them: and it may be further observed, that, in honour of Semiramis, the kings of Assyria bore a dove in their coat of arms o; but whether there is any thing peculiar or no in this reference is not certain: and, besides what has been observed of the fearfulness of this creature, and its swiftness and haste it makes in flying, it may also denote the characters of meekness, humility, and harmlessness, which the Jews, now converted, will have by the grace of God, as well as their mournful disposition. Egypt and Assyria are particularly mentioned, as they generally are where the return of Israel and Judah into their own land is prophesied of, Isa 11:11; and may signify the Turks, in whose possession these countries are, and among whom many Jews live: and the one lying to the south, and the other to the north of Judea, and the west being observed before, this shows that these people should be gathered from all parts of the world, where they are dispersed; the east is not mentioned, because their land they will be returned unto lies there;

and I will place them in their houses, saith the Lord; it is not said in towns and cities, and fortified places, but in houses, signifying that they should dwell in their own land, in a civil sense, securely, and in their habitations, under their vines and fig trees, being in no fear and danger of enemies, and live in the utmost safety, under the government and protection of the King Messiah; or, in a spiritual sense, they will be placed in the congregations of the saints in the churches of Christ, which will be as dove houses to them, and whither they shall fly as doves to their windows, Isa 60:8; and it is observed of doves, that they fly the swiftest when they make to their own houses: and at last, as all the people of God will, they will be placed in the mansions of glory, in Christ's Father's house, those everlasting habitations. These words, "saith the Lord", are added, for the certain and sure accomplishment of all this. The Targum of the whole is,

"as a bird which comes openly, so shall they come who are carried captive into the land of Egypt; and as a dove that returns to its dove house, so shall they return who are carried into the land of Assyria; and I will return them in peace to their houses, and my word shall be their protection, saith the Lord.''

Gill: Hos 11:12 - Ephraim compasseth me about with lies, and the house of Israel with deceit // but Judah yet ruleth with God // and is faithful with the saints Ephraim compasseth me about with lies, and the house of Israel with deceit,.... Here properly we should begin a new chapter, as many interpreters and ...

Ephraim compasseth me about with lies, and the house of Israel with deceit,.... Here properly we should begin a new chapter, as many interpreters and commentators do; for the prophet, or the Lord by him, in Hos 11:11, having finished his predictions concerning the call and conversion of the Israelites, and their return to their land, here begins a new discourse, by comparing the characters of Ephraim and Judah, and thence descends to the sins and punishment of both. The former, namely, Ephraim or Israel, that is, the ten tribes, surrounded either the prophet, to hear him prophesy, and professed a great regard to what he said; though it was all deceit and flattery: or rather the Lord himself, whom they pretended to serve and worship when they worshipped the calves at Dan and Bethel; and would have it thought they did not worship them, but the Lord in them, and by them, as the Papists now say of their images and image worship; but let them not deceive themselves, God will not be mocked: or when they did at any time seem to approach unto him in any branch of religious worship, either to pray unto him, or to praise him, it was not done with sincerity; it was only with their mouths, not with their hearts; these agreed not together, but, like their ancestors of old, "they did flatter, him with their mouth, and lied unto him with their tongues", Psa 78:36; and so all such professors of religion, who are not sincere in their service and worship of God; or meet together to speak and hear false doctrines, which are lies in hypocrisy; or attend to superstition and will worship, and set up ordinances and institutions of their own, neglecting those which are of God, do as Ephraim did, encompass the Lord with lies and deceit;

but Judah yet ruleth with God; a theocracy was as yet acknowledged and supported among them; God ruled in the midst of them, and; they ruled with him; their kings ruled in the fear of God, and according to his laws, statutes, and appointment, and not their own; particularly in the days of Hezekiah, which may be here respected, the people retained and practised the true worship and service of God: which, as it is the truest liberty, so is the highest honour and dignity: such are rulers with God, as all the Lord's people, all that believe in Christ, are; they are made by his grace kings and princes; and they appear to be so by their new birth; they are clothed, fed, and guarded as princes, as the sons of a king, as kings themselves; they have the riches and power of kings; they are possessed of a kingdom of grace now, which is within them, and where grace reigns, through righteousness, over their lusts and corruptions; and great power, like princes, have they in prayer with God, and are heirs of the kingdom of glory, as well as shall reign with Christ on earth. Gussetius renders it, "Judah yet weeps with God": as his father Jacob did, imitating him, as in Hos 12:4;

and is faithful with the saints; which Kimchi's father interprets of God himself; and so Lyra, and according to him Jarchi: and then the sense is, "and he", that is, God, "is faithful with the saints"; in fulfilling all his counsels, purposes, and designs of grace concerning them; in making good his covenant with them, and his promises unto them; and by bringing them to the enjoyment of all that grace and glory he calls them to: but this is rather an epithet of Judah, who kept to the word and worship of the true God, as the saints of old, their ancestors, had done; walked in the good old way, in the way of good men, and kept the paths of the righteous; abode by the true priests of the Lord, who were set apart and sanctified for that office; and hearkened to the prophets, the holy men of God, who spake to them, being moved by the Holy Spirit: and adhered firmly "to the holy things" p, as it may be rendered; to the holy temple, and the worship in it; to the holy sacrifices, altars, &c. when the ten tribes departed from them: and so this may be applied to the faithful in Christ Jesus, that believe in him truly, and continue in the faith of him in all ages; and who are "faithful with the Holy Ones" q; the same with God in the former clause; so Kimchi interprets it, and so the word is used in Pro 9:10; see Jos 24:19; that is, with Father, Son, and Spirit; with the Father, when they worship him in spirit and truth; with the Son, when they cleave to him with full purpose of heart; with the Spirit, when they walk after him, and give to each the glory due unto them: or rather, "faithful with holy men" r; sanctified by the Spirit and grace of God; as they are, when they hold fast the faith delivered to the saints without mixture or wavering, with courage and manliness; though the greater number is against them, and they are reproached and persecuted for so doing; when they abide by the ordinances of Christ, as they were delivered, and keep them in faith and love, without sinister views; when they continue steadfastly in the communion of the saints, attending with them on the word and ordinances, and do not forsake their assembling together; and when they constantly exhort and stir up one another to the duties of religion, and faithfully admonish and reprove each other as there is occasion for it.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Hos 11:1 The MT reads בְנִי (vÿni, “My son”); however, the LXX reflects בָנָי•...

NET Notes: Hos 11:2 The MT reads מִפְּנֵיהֶם (mippÿnehem, “from them”; preposition + ma...

NET Notes: Hos 11:3 Or “that it was I who had healed them” (NIV, NLT similar).

NET Notes: Hos 11:4 Heb “him.” This is regarded as a collective singular by most English versions and thus translated as a plural pronoun.

NET Notes: Hos 11:5 Heb “return” (so KJV, ASV, NASB, NRSV). The root שׁוּב (shuv, “to turn, return”) appears at the ...

NET Notes: Hos 11:7 The meaning and syntax of the MT is enigmatic: וְאֶל־עַל יִקְר...

NET Notes: Hos 11:8 The Niphal of כָּמַר (kamar) means “to grow warm, tender” (BDB 485 s.v. כָּמ&#...

NET Notes: Hos 11:9 The three imperfect verbs function as imperfects of capability, similar to the imperfects of capability in 11:8. See IBHS 564 §34.1a.

NET Notes: Hos 11:10 When the verb חָרַד (kharad, “to tremble”) is used with prepositions of direction, it denotes “to go o...

NET Notes: Hos 11:11 For the meaning of חָרַד (harad, “to tremble”) with prepositions of direction, see 11:10 above.

NET Notes: Hos 11:12 The verb רוּד (rud, “to roam about freely”) is used in a concrete sense to refer to someone wandering restlessly a...

Geneva Bible: Hos 11:1 When Israel ( a ) [was] a child, then I loved him, and called my son out of Egypt. ( a ) While the Israelites were in Egypt, and did not provoke my w...

Geneva Bible: Hos 11:2 [As] they called them, so they ( b ) went from them: they sacrificed unto Baalim, and burned incense to graven images. ( b ) They rebelled and went a...

Geneva Bible: Hos 11:4 I drew them with cords ( c ) of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them. ...

Geneva Bible: Hos 11:5 He shall not return into the land of Egypt, but the Assyrian shall be his ( d ) king, because they refused to return. ( d ) Seeing that they condemn ...

Geneva Bible: Hos 11:7 And my people are bent to backsliding from me: though ( e ) they called them to the most High, none at all would exalt [him]. ( e ) That is, the Prop...

Geneva Bible: Hos 11:8 ( f ) How shall I give thee up, Ephraim? [how] shall I deliver thee, Israel? how shall I make thee as ( g ) Admah? [how] shall I set thee as Zeboim? m...

Geneva Bible: Hos 11:9 I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I [am] God, and not man; the Holy One in the midst of thee:...

Geneva Bible: Hos 11:11 ( k ) They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, saith the LORD. ( k...

Geneva Bible: Hos 11:12 Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with ( l ) God, and is faithful with the saints. ( l...

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Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Hos 11:1-7 - --When Israel were weak and helpless as children, foolish and froward as children, then God loved them; he bore them as the nurse does the sucking child...

MHCC: Hos 11:8-12 - --God is slow to anger, and is loth to abandon a people to utter ruin, who have been called by his name. When God was to give a sacrifice for sin, and a...

Matthew Henry: Hos 11:1-7 - -- Here we find, I. God very gracious to Israel. They were a people for whom he had done more than for any people under heaven, and to whom he had give...

Matthew Henry: Hos 11:8-12 - -- In these verses we have, I. God's wonderful backwardness to destroy Israel (Hos 11:8, Hos 11:9): How shall I give thee up? Here observe, 1. God's ...

Keil-Delitzsch: Hos 11:1-2 - -- The prophet goes back a third time (cf. Hos 10:1; Hos 9:10) to the early times of Israel, and shows how the people had repaid the Lord, for all the ...

Keil-Delitzsch: Hos 11:3-4 - -- Nevertheless the Lord continued to show love to them. Hos 11:3, Hos 11:4. "And I, I have taught Ephraim to walk: He took them in His arms, and they...

Keil-Delitzsch: Hos 11:5-7 - -- By despising this love, Israel brings severe punishment upon itself. Hos 11:5. "It will not return into the land of Egypt; but Asshur, he is its ki...

Keil-Delitzsch: Hos 11:8-9 - -- They deserved to be utterly destroyed for this, and would have been if the compassion of God had not prevented it. With this turn a transition is ma...

Keil-Delitzsch: Hos 11:10-11 - -- "They will go after Jehovah; like a lion will He roar; for He will roar: and sons will tremble from the sea. Hos 11:11. Tremble like birds out of ...

Constable: Hos 6:4--11:12 - --V. The fourth series of messages on judgment and restoration: Israel's ingratitude 6:4--11:11 This section of th...

Constable: Hos 6:4--11:8 - --A. More messages on coming judgment 6:4-11:7 The subject of Israel's ingratitude is particularly promine...

Constable: Hos 9:1--11:8 - --2. Israel's inevitable judgment 9:1-11:7 This section of prophecies continues to record accusati...

Constable: Hos 11:1-7 - --Israel's rebelliousness 11:1-7 Again this section, which is all divine speech, begins wi...

Constable: Hos 11:1-4 - --Proof of rebelliousness 11:1-4 11:1 The Lord reminded His people that when Israel was in its early days as a nation, like a youth, He loved the nation...

Constable: Hos 11:5-7 - --Punishment for rebelliousness 11:5-7 11:5 Because Israel refused to return to Yahweh after so many appeals by His prophets (v. 2), He would send the n...

Constable: Hos 11:8-11 - --B. Another assurance of restoration 11:8-11 As previously, a series of messages assuring Israel's judgment (6:4-11:7) ends with assurance of future re...

Constable: Hos 11:12--Joe 1:1 - --VI. The fifth series of messages on judgment and restoration: historical unfaithfulness 11:12--14:9 A tone of ex...

Constable: Hos 11:12--14:1 - --A. Judgment for unfaithfulness 11:12-13:16 Hosea again established Israel's guilt and predicted her puni...

Constable: Hos 11:12--13:1 - --1. The deceitfulness of Israel 11:12-12:14 Several comparisons of Israel and the patriarch Jacob...

Constable: Hos 11:12--12:3 - --An introductory accusation and announcement of judgment 11:12-12:2 11:12 The Lord complained that Ephraim (Israel) had consistently lied and tried to ...

Guzik: Hos 11:1-12 - Drawn with Gentle Cords Hosea 11 - Drawn with Gentle Cords A. God's tender love for Israel. 1. (1-2) Israel: Called by God and called by the Baals. "When Israel was ...

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Tafsiran/Catatan -- Lainnya

Evidence: Hos 11:1 This is a Messianic prophecy . See Mat 2:15 .

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Pendahuluan / Garis Besar

JFB: Hosea (Pendahuluan Kitab) THE first of the twelve minor prophets in the order of the canon (called "minor," not as less in point of inspired authority, but simply in point of s...

JFB: Hosea (Garis Besar) INSCRIPTION. (Hos 1:1-11) Spiritual whoredom of Israel set forth by symbolical acts; Gomer taken to wife at God's command: Jezreel, Lo-ruhamah, and ...

TSK: Hosea 11 (Pendahuluan Pasal) Overview Hos 11:1, The ingratitude of Israel unto God for his benefits; Hos 11:5, His judgment; Hos 11:8, God’s mercy toward them; Hos 11:12, Is...

Poole: Hosea (Pendahuluan Kitab) THE ARGUMENT Without dispute our prophet is one of the obscurest and most difficult to unfold clearly and fully. Though he come not, as Isaiah and ...

Poole: Hosea 11 (Pendahuluan Pasal) CHAPTER 11 . Israel’ s ingratitude to God for his benefits, Hos 11:1-4 . God’ s judgment upon them, Hos 11:5-7 . His mercy toward them, Ho...

MHCC: Hosea (Pendahuluan Kitab) Hosea is supposed to have been of the kingdom of Israel. He lived and prophesied during a long period. The scope of his predictions appears to be, to ...

MHCC: Hosea 11 (Pendahuluan Pasal) (Hos 11:1-7) God's regard for Israel; their ingratitude. (Hos 11:8-12) The Divine mercy yet in store.

Matthew Henry: Hosea (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Book of the Prophet Hosea I. We have now before us the twelve minor prophets, which some of the anc...

Matthew Henry: Hosea 11 (Pendahuluan Pasal) In this chapter we have, I. The great goodness of God towards his people Israel, and the great things he had done for them (Hos 11:1, Hos 11:3, Ho...

Constable: Hosea (Pendahuluan Kitab) Introduction Title and Writer The prophet's name is the title of the book. The book cl...

Constable: Hosea (Garis Besar) Outline I. Introduction 1:1 II. The first series of messages of judgment and restoration: Ho...

Constable: Hosea Hosea Bibliography Andersen, Francis I., and David Noel Freedman. Hosea: A New Translation, Introduction and Co...

Haydock: Hosea (Pendahuluan Kitab) THE PROPHECY OF OSEE. INTRODUCTION. Osee , or Hosea, whose name signifies a saviour, was the first in the order of time among those who are ...

Gill: Hosea (Pendahuluan Kitab) INTRODUCTION TO HOSEA This book, in the Hebrew Bibles, at least in some copies, is called "Sopher Hosea", the Book of Hoses; and, in the Vulgate La...

Gill: Hosea 11 (Pendahuluan Pasal) INTRODUCTION TO HOSEA 11 This chapter gives an account of the free and ancient love of God to Israel, and of the benefits and blessings of goodness...

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