9 And I that am the LORD H3068 thy God H430 from the land H776 of Egypt H4714 will yet make thee to dwell H3427 in tabernacles, H168 as in the days H3117 of the solemn feast. H4150
And ye shall take H3947 you on the first H7223 day H3117 the boughs H6529 of goodly H1926 trees, H6086 branches H3709 of palm H8558 trees, and the boughs H6057 of thick H5687 trees, H6086 and willows H6155 of the brook; H5158 and ye shall rejoice H8055 before H6440 the LORD H3068 your God H430 seven H7651 days. H3117 And ye shall keep H2287 it a feast H2282 unto the LORD H3068 seven H7651 days H3117 in the year. H8141 It shall be a statute H2708 for ever H5769 in your generations: H1755 ye shall celebrate H2287 it in the seventh H7637 month. H2320 Ye shall dwell H3427 in booths H5521 seven H7651 days; H3117 all that are Israelites H3478 born H249 shall dwell H3427 in booths: H5521 That your generations H1755 may know H3045 that I made the children H1121 of Israel H3478 to dwell H3427 in booths, H5521 when I brought them out H3318 of the land H776 of Egypt: H4714 I am the LORD H3068 your God. H430
And that they should publish H8085 and proclaim H5674 H6963 in all their cities, H5892 and in Jerusalem, H3389 saying, H559 Go forth H3318 unto the mount, H2022 and fetch H935 olive H2132 branches, H5929 and pine H8081 branches, H6086 H5929 and myrtle H1918 branches, H5929 and palm H8558 branches, H5929 and branches H5929 of thick H5687 trees, H6086 to make H6213 booths, H5521 as it is written. H3789 So the people H5971 went forth, H3318 and brought H935 them, and made H6213 themselves booths, H5521 every one H376 upon the roof of his house, H1406 and in their courts, H2691 and in the courts H2691 of the house H1004 of God, H430 and in the street H7339 of the water H4325 gate, H8179 and in the street H7339 of the gate H8179 of Ephraim. H669 And all the congregation H6951 of them that were come again H7725 out of the captivity H7628 made H6213 booths, H5521 and sat H3427 under the booths: H5521 for since the days H3117 of Jeshua H3442 the son H1121 of Nun H5126 unto that day H3117 had not the children H1121 of Israel H3478 done so. H6213 And there was very H3966 great H1419 gladness. H8057
And it shall come to pass, that every one that is left H3498 of all the nations H1471 which came H935 against Jerusalem H3389 shall even go up H5927 from H1767 year H8141 to year H8141 to worship H7812 the King, H4428 the LORD H3068 of hosts, H6635 and to keep H2287 the feast H2282 of tabernacles. H5521 And it shall be, that whoso will not come up H5927 of all the families H4940 of the earth H776 unto Jerusalem H3389 to worship H7812 the King, H4428 the LORD H3068 of hosts, H6635 even upon them shall be no rain. H1653 And if the family H4940 of Egypt H4714 go not up, H5927 and come H935 not, that have no rain; there shall be the plague, H4046 wherewith the LORD H3068 will smite H5062 the heathen H1471 that come not up H5927 to keep H2287 the feast H2282 of tabernacles. H5521 This shall be the punishment H2403 of Egypt, H4714 and the punishment H2403 of all nations H1471 that come not up H5927 to keep H2287 the feast H2282 of tabernacles. H5521
By faith G4102 he sojourned G3939 in G1519 the land G1093 of promise, G1860 as G5613 in a strange country, G245 dwelling G2730 in G1722 tabernacles G4633 with G3326 Isaac G2464 and G2532 Jacob, G2384 the heirs with him G4789 of the same G846 promise: G1860 For G1063 he looked for G1551 a city G4172 which hath G2192 foundations, G2310 whose G3739 builder G5079 and G2532 maker G1217 is God. G2316 Through faith G4102 also G2532 Sara G4564 herself G846 received G2983 strength G1411 to G1519 conceive G2602 seed, G4690 and G2532 was delivered of a child G5088 when she was past G3844 age, G2540 G2244 because G1893 she judged G2233 him faithful G4103 who had promised. G1861 Therefore G1352 sprang there G1080 even G2532 of G575 one, G1520 and G2532 him G5023 as good as dead, G3499 so many as G2531 the stars G798 of the sky G3772 in multitude, G4128 and G2532 as G5616 the sand G285 which G3588 is by G3844 the sea G2281 shore G5491 innumerable. G382 These G3778 all G3956 died G599 in G2596 faith, G4102 not G3361 having received G2983 the promises, G1860 but G235 having seen G1492 them G846 afar off, G4207 and G2532 were persuaded of G3982 them, and G2532 embraced G782 them, and G2532 confessed G3670 that G3754 they were G1526 strangers G3581 and G2532 pilgrims G3927 on G1909 the earth. G1093
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Hosea 12
Commentary on Hosea 12 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 12
Ho 12:1-14. Reproof of Ephraim and Judah: Their Father Jacob Ought to Be a Pattern to Them.
This prophecy was delivered about the time of Israel's seeking the aid of the Egyptian king So, in violation of their covenant with Assyria (see Ho 12:1). He exhorts them to follow their father Jacob's persevering prayerfulness, which brought God's favor upon him. As God is unchangeable, He will show the same favor to Jacob's posterity as He did to Jacob, if, like him, they seek God.
1. feedeth on wind—(Pr 15:14; Isa 44:20). Followeth after vain objects, such as alliances with idolaters and their idols (compare Ho 8:7).
east wind—the simoon, blowing from the desert east of Palestine, which not only does not benefit, but does injury. Israel follows not only things vain, but things pernicious (compare Job 15:2).
increaseth lies—accumulates lie upon lie, that is, impostures wherewith they deceive themselves, forsaking the truth of God.
desolation—violent oppressions practised by Israel [Maurer]. Acts which would prove the cause of Israel's own desolation [Calvin].
covenant with … Assyrians—(Ho 5:13; 7:11).
oil … into Egypt—as a present from Israel to secure Egypt's alliance (Isa 30:6; 57:9; compare 2Ki 17:4). Palestine was famed for oil (Eze 27:17).
2. controversy with Judah—(Ho 4:1; Mic 6:2). Judah, under Ahaz, had fallen into idolatry (2Ki 16:3, &c.).
Jacob—that is, the ten tribes. If Judah, the favored portion of the nation, shall not be spared, much less degenerate Israel.
3. He—Jacob, contrasted with his degenerate descendants, called by his name, Jacob (Ho 12:2; compare Mic 2:7). He took Esau by the heel in the womb in order to obtain, if possible, the privileges of the first-born (Ge 25:22-26), whence he took his name, Jacob, meaning "supplanter"; and again, by his strength, prevailed in wrestling with God for a blessing (Ge 32:24-29); whereas ye disregard My promises, putting your confidence in idols and foreign alliances. He conquered God, ye are the slaves of idols. Only have Jehovah on your side, and ye are stronger than Edom, or even Assyria. So the spiritual Israel lays hold of the heel of Jesus, "the First-born of many brethren," being born again of the Holy Spirit. Having no right in themselves to the inheritance, they lay hold of the bruised heel, the humanity of Christ crucified, and let not go their hold of Him who is not, as Esau, a curse (Heb 12:16, 17), but, by becoming a curse for us, is a blessing to us.
power with God—referring to his name, "Israel," prince of God, acquired on that occasion (compare Mt 11:12). As the promised Canaan had to be gained forcibly by Israel, so heaven by the faithful (Re 3:21; compare Lu 13:24). "Strive," literally, "as in the agony of a contest." So the Canaanitess (Mt 15:22).
his strength—which lay in his conscious weakness, whence, when his thigh was put out of joint by God, he hung upon Him. To seek strength was his object; to grant it, God's. Yet God's mode of procedure was strange. In human form He tries as it were to throw Jacob down. When simple wrestling was not enough, He does what seems to ensure Jacob's fall, dislocating his thigh joint, so that he could no longer stand. Yet it was then that Jacob prevailed. Thus God teaches us the irresistible might of conscious weakness. For when weak in ourselves, we are strong by His strength put in us (Job 23:6; Isa 27:5; 2Co 12:9, 10).
4. the angel—the uncreated Angel of the Covenant, as God the Son appears in the Old Testament (Mal 3:1).
made supplication—Ge 32:26: "I will not let thee go, except thou bless me."
he found him—The angel found Jacob, when he was fleeing from Esau into Syria: the Lord appearing to him "in Beth-el" (Ge 28:11-19; 35:1). What a sad contrast, that in this same Beth-el now Israel worships the golden calves!
there he spake with us—"with us," as being in the loins of our progenitor Jacob (compare Ps 66:6, "They … we;" Heb 7:9, 10). What God there spoke to Jacob appertains to us. God's promises to him belong to all his posterity who follow in the steps of his prayerful faith.
5. Lord God—Jehovah, a name implying His immutable constancy to His promises. From the Hebrew root, meaning "existence." "He that is, was, and is to be," always the same (Heb 13:8; Re 1:4, 8; compare Ex 3:14, 15; 6:3). As He was unchangeable in His favor to Jacob, so will He be to His believing posterity.
of hosts—which Israel foolishly worshipped. Jehovah has all the hosts (saba) or powers of heaven and earth at His command, so that He is as all-powerful, as He is faithful, to fulfil His promises (Ps 135:6; Am 5:27).
memorial—the name expressive of the character in which God was ever to be remembered (Ps 135:13).
6. thou—who dost wish to be a true descendant of Jacob.
to THY God—who is therefore bound by covenant to hear thy prayers.
keep mercy and judgment—(Mic 6:8). These two include the second-table commandments, duty towards one's neighbor, the most visible test of the sincerity on one's repentance.
wait on thy God—alone, not on thy idols. Including all the duties of the first table (Ps 37:3, 5, 7; 40:1).
7. merchant—a play on the double sense of the Hebrew, "Canaan," that is, a Canaanite and a "merchant" Eze 16:3: "Thy birth is … of Canaan." They who naturally were descendants of pious Jacob had become virtually Canaanites, who were proverbial as cheating merchants (compare Isa 23:11, Margin), the greatest reproach to Israel, who despised Canaan. The Phœnicians called themselves Canaanites or merchants (Isa 23:8).
oppress—open violence: as the "balances of deceit" imply fraud.
8. And—that is, Notwithstanding.
Yet I am … rich—I regard not what the prophets say: I am content with my state, as I am rich (Re 3:17). Therefore, in just retribution, this is the very language of the enemy in being the instrument of Israel's punishment. Zec 11:5: "They that sell them say … I am rich." Far better is poverty with honesty, than riches gained by sin.
my labours—my gains by labor.
they shall find none—that is, none shall find any.
iniquity … that were sin—iniquity that would bring down the penalty of sin. Ephraim argues, My success in my labors proves that I am not a guilty sinner as the prophets assert. Thus sinners pervert God's long-suffering goodness (Mt 5:45) into a justification of their impenitence (compare Ec 8:11-13).
9. And—rather, "And yet." Though Israel deserves to be cast off for ever, yet I am still what I have been from the time of My delivering them out of Egypt, their covenant God; therefore, "I will yet make thee to dwell in tabernacles," that is, to keep the feast of tabernacles again in remembrance of a new deliverance out of bondage. Fulfilled primarily at the return from Babylon (Ne 8:17). Fully and antitypically to be fulfilled at the final restoration from the present dispersion (Zec 14:16; compare Le 23:42, 43).
10. by … the prophets—literally, "upon," that is, My spirit resting on them. I deposited with them My instructions which ought to have brought you to the right way. An aggravation of your guilt, that it was not through ignorance you erred, but in defiance of God and His prophets [Calvin]. Ahijah the Shilonite, Shemaiah, Iddo, Azariah, Hanani, Jehu, Elijah, Elisha, Micaiah, Joel, and Amos were "the prophets" before Hosea.
visions … similitudes—I adopted such modes of communication, adapted to man's capacities, as were calculated to arouse attention: I left no means untried to reform you. The first, second, and third chapters contain examples of "similitudes."
11. Is there iniquity in Gilead?—He asks the question, not as if the answer was doubtful, but to strengthen the affirmation: "Surely they are vanity"; or as Maurer translates, "They are nothing but iniquity." Iniquity, especially idolatry, in Scripture is often termed "vanity." Pr 13:11: "Wealth gotten by vanity," that is, iniquity. Isa 41:29: "They are all vanity … images." "Gilead" refers to Mizpah-gilead, a city representing the region beyond Jordan (Ho 6:8; Jud 11:29); as "Gilgal," the region on this side of Jordan (Ho 4:15). In all quarters alike they are utterly vile.
their altars are as heaps in the furrows—that is, as numerous as such heaps: namely, the heaps of stones cleared out of a stony field. An appropriate image, as at a distance they look like altars (compare Ho 10:1, 4; 8:11). As the third member in the parallelism answers to the first, "Gilgal" to "Gilead," so the fourth to the second, "altars" to "vanity." The word "heaps" alludes to the name "Gilgal," meaning "a heap of stones." The very scene of the general circumcision of the people, and of the solemn passover kept after crossing Jordan, is now the stronghold of Israel's idolatry.
12. Jacob fled … served—Though ye pride yourselves on the great name of "Israel," forget not that your progenitor was the same Jacob who was a fugitive, and who served for Rachel fourteen years. He forgot not ME who delivered him when fleeing from Esau, and when oppressed by Laban (Ge 28:5; 29:20, 28; De 26:5). Ye, though delivered from Egypt (Ho 12:13), and loaded with My favors, are yet unwilling to return to Me.
country of Syria—the champaign region of Syria, the portion lying between the Tigris and Euphrates, hence called Mesopotamia. Padan-aram means the same, that is, "Low Syria," as opposed to Aramea (meaning the "high country") or Syria (Ge 48:7).
13. by a prophet—Moses (Nu 12:6-8; De 18:15, 18).
preserved—Translate, "kept"; there is an allusion to the same Hebrew word in Ho 12:12, "kept sheep"; Israel was kept by God as His flock, even as Jacob kept sheep (Ps 80:1; Isa 63:11).
14. provoked him—that is, God.
leave his blood upon him—not take away the guilt and penalty of the innocent blood shed by Ephraim in general, and to Molech in particular.
his reproach shall his Lord return unto him—Ephraim's dishonor to God in worshipping idols, God will repay to him. That God is "his Lord" by right redemption and special revelation to Ephraim only aggravates his guilt, instead of giving him hope of escape. God does not give up His claim to them as His, however they set aside His dominion.