9 I will not execute the fierceness of mine anger, I will not again destroy Ephraim; for I am ùGod, and not man, -- the Holy One in the midst of thee: and I will not come in anger.
ùGod is not a man, that he should lie; neither a son of man, that he should repent. Shall he say and not do? and shall he speak and not make it good?
For I am with thee, saith Jehovah, to save thee: for I will make a full end of all the nations whither I have scattered thee; yet of thee will I not make a full end, but I will correct thee with judgment, and will not hold thee altogether guiltless.
For I Jehovah change not, and ye, sons of Jacob, are not consumed.
For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah. For [as] the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.
And now let me alone, that my anger may burn against them, and I may consume them; and I will make of thee a great nation. And Moses besought Jehovah his God, and said, Why, Jehovah, doth thy wrath burn against thy people, which thou hast brought forth out of the land of Egypt with great power and with a strong hand? Why should the Egyptians speak, and say, For misfortune he has brought them out, to slay them on the mountains, and to annihilate them from the face of the earth? Turn from the heat of thine anger, and repent of this evil against thy people! Remember Abraham, Isaac and Israel, thy servants, to whom thou sworest by thyself, and saidst to them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give to your seed, and they shall possess [it] for ever! And Jehovah repented of the evil that he had said he would do to his people.
And my tabernacle shall be over them; and I will be their God, and they shall be my people. And the nations shall know that I Jehovah do hallow Israel, when my sanctuary shall be in the midst of them for ever.
As regards the glad tidings, [they are] enemies on your account; but as regards election, beloved on account of the fathers. For the gifts and the calling of God [are] not subject to repentance.
Jehovah hath taken away thy judgments, he hath cast out thine enemy; the King of Israel, Jehovah, is in the midst of thee; thou shalt not see evil any more. In that day it shall be said to Jerusalem, Fear not; Zion, let not thy hands be slack. Jehovah thy God is in thy midst, a mighty one that will save: he will rejoice over thee with joy; he will rest in his love; he will exult over thee with singing.
Who is a ùGod like unto thee, that forgiveth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in loving-kindness. He will yet again have compassion on us, he will tread under foot our iniquities: and thou wilt cast all their sins into the depths of the sea. Thou wilt perform truth to Jacob, loving-kindness to Abraham, which thou hast sworn unto our fathers, from the days of old.
I will heal their backsliding, I will love them freely; for mine anger is turned away from him.
And the children rebelled against me: they walked not in my statutes, neither kept mine ordinances to do them, which if a man do, he shall live by them; they profaned my sabbaths: and I said I would pour out my fury upon them, to accomplish mine anger against them in the wilderness. But I withdrew my hand, and wrought for my name's sake, that it should not be profaned in the sight of the nations, in whose sight I had brought them out. I lifted up my hand also unto them in the wilderness, that I would scatter them among the nations, and disperse them through the countries;
But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they rejected mine ordinances, which if a man do, he shall live by them; and my sabbaths they greatly profaned: and I said I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name's sake, that it should not be profaned in the sight of the nations, in whose sight I had brought them out.
But they rebelled against me, and would not hearken unto me: none of them cast away the abominations of his eyes, neither did they forsake the idols of Egypt. Then I thought to pour out my fury upon them, so as to accomplish mine anger against them in the midst of the land of Egypt. But I wrought for my name's sake, that it should not be profaned in the sight of the nations among whom they were, in whose sight I had made myself known unto them in bringing them forth out of the land of Egypt.
At that time, saith Jehovah, will I be the God of all the families of Israel, and they shall be my people. Thus saith Jehovah: The people [that were] left of the sword have found grace in the wilderness, [even] Israel, when I go to give him rest. Jehovah hath appeared from afar unto me, [saying,] Yea, I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee.
For my name's sake I will defer mine anger, and [for] my praise will I refrain as to thee, that I cut thee not off.
Fury is not in me. Oh that I had briars [and] thorns in battle against me! I would march against them, I would burn them together. Or let him take hold of my strength; let him make peace with me: [yea,] let him make peace with me. In the future Jacob shall take root; Israel shall blossom and bud, and they shall fill the face of the world with fruit. Hath he smitten him according to the smiting of those that smote him? Is he slain according to the slaughter of those slain by him? In measure, when sending her away, didst thou contend with her: he hath taken [her] away with his rough wind in the day of the east wind.
But he was merciful: he forgave the iniquity, and destroyed [them] not; but many a time turned he his anger away, and did not stir up all his fury:
And Amasa had taken no notice of the sword that was in Joab's hand: so he smote him with it in the belly and shed out his bowels to the ground, and struck him not again; and he died. And Joab and Abishai his brother pursued after Sheba the son of Bichri.
I would say, I will scatter, I will make the remembrance of them to cease from among men, If I did not fear provocation from the enemy, Lest their adversaries should misunderstand it, Lest they should say, Our hand is high, and Jehovah has not done all this.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Hosea 11
Commentary on Hosea 11 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 11
Ho 11:1-12. God's Former Benefits, and Israel's Ingratitude Resulting in Punishment, Yet Jehovah Promises Restoration at Last.
Ho 11:5 shows this prophecy was uttered after the league made with Egypt (2Ki 17:4).
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 Ho 12:9 and Ho 13:4 use "from … Egypt," for "from the time that thou didst sojourn in Egypt." Ex 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. Mt 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 Ge 42:1-43:34; 45:18; 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.
2. As they called them—"they," namely, monitors sent by Me. "Called," in Ho 11:1, suggests the idea of the many subsequent calls by the prophets.
went from them—turned away in contempt (Jer 2:27).
Baalim—images of Baal, set up in various places.
3. taught … to go—literally, "to use his feet." Compare a similar image, De 1:31; 8:2, 5, 15; 32:10, 11; Ne 9:21; Isa 63:9; Am 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. Ac 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.
knew not that I healed them—that is, that My design was to restore them spiritually and temporally (Ex 15:26).
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 drawing his child, by leading-strings, teaching him to go (Ho 11:1).
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 eat. An appropriate image of God's deliverance of Israel from the Egyptian yoke, and of His feeding them in the wilderness.
5. He shall not return into … Egypt—namely, to seek help against Assyria (compare Ho 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" (Ho 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.
Assyrian shall be his king—instead of having kings of their own, and Egypt as their auxiliary.
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.
6. abide—or, "fall upon" [Calvin].
branches—that is, his villages, which are the branches or dependencies of the cities [Calvin]. Grotius translates, "his bars" (so La 2:9), that is, the warriors who were the bulwarks of the state. Compare Ho 4:18, "rulers" (Margin), "shields" (Ps 47:9).
because of their own counsels—in worshipping idols, and relying on Egypt (compare Ho 10:6).
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 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.
8. as Admah … Zeboim—among the cities, including Sodom and Gomorrah, irretrievably overthrown (De 29:23).
heart is turned within me—with the deepest compassion, so as not to execute My threat (La 1:20; compare Ge 43:30; 1Ki 3:26). So the phrase is used of a new turn given to the feeling (Ps 105:25).
repentings—God speaks according to human modes of thought (Nu 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.
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 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.
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 covenant of everlasting love, as with Israel (Nu 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.
in the midst of thee—as peculiarly thy God (Ex 19:5, 6).
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 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."
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.
shall tremble—shall flock in eager agitation of haste.
from the west—(Zec 8:7). Literally, "the sea." Probably the Mediterranean, including its "isles of the sea," and maritime coast. Thus as Ho 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 Ho 1:10.
11. tremble—flutter in haste.
dove—no longer "a silly dove" (Ho 7:11), but as "doves flying to their windows" (Isa 60:8).
in their houses—(Eze 28:26). Literally, "upon," for the Orientals live almost as much upon their flat-roofed houses as in them.
12. Maurer joins this verse with the twelfth chapter. But as this verse praises Judah, whereas Ho 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.
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 Judah was the legitimate succession of kings and priests.
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, 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."