Hosea 12:11 Komentář

In this chapter we have, I. A high charge drawn up against both Israel and Judah for their sins, which were the ground of God's controversy with them (Hos 12:1, Hos 12:2). Particularly the sin of fraud and injustice, which Ephraim is charged with (Hos 12:7), and justifies himself in (Hos 12:8). And the sin of idolatry (Hos 12:11), by which God is provoked to contend with them (Hos 12:14). II. The aggravations of the sins they are charged with, taken from the honour God put upon their father Jacob (Hos 12:3-5), the advancement of them into a people from low and mean beginnings (Hos 12:12, Hos 12:13), and the provision he had made them of helps for their souls by the prophets he sent them (Hos 12:10). III. A call to the unconverted to turn to God (Hos 12:6). IV. An intimation of mercy that God had in store for them (Hos 12:9).

INTRODUCTION TO HOSEA 12 This chapter contains complaints and charges both against Israel and Judah, and threatens them with punishment in case they repent not, which they are exhorted to: and first Ephraim is charged with idolatry, vain confidence in, and alliances with, foreign nations, Hos 12:1; and then the Lord declares he has a controversy with Judah, and will punish the inhabitants of it for their sins, Hos 12:2; which are aggravated by their being the descendants of so great a man as Jacob, who got the advantage of his elder brother, had much power with God, and received favours from him, and they also, Hos 12:3; and therefore are exhorted to turn to God, wait on him, and do that which is right and good, Hos 12:6. Ephraim is again in his turn charged with fraudulent dealing in trade, and with oppression, and the love of it; and yet pretended he got riches by his own labour, without wronging any, Hos 12:7; nevertheless, the Lord promises them public ordinances of worship, and joy in them, and the ministry of his prophets, Hos 12:9; though for the present they were guilty of gross idolatry, Hos 12:11; which is aggravated by the raising of Jacob their progenitor from a low estate, and the wonderful preservation of him, and the bringing of them out of Egypt, Hos 12:12; and the chapter is closed with observing Ephraim's bitter provocation of God, for which his reproach should return unto him, and his blood be left upon him, Hos 12:14.

Is there iniquity in Gilead?.... Idolatry there? strange that there should be, seeing it was a city of the priests; a city of refuge; or there is none there, say the priests, who pretended they did not worship idols, but the true Jehovah in them: or, "is there not iniquity", or idolatry, "in Gilead" (e)? verily there is, let them pretend to what they will: or, "is there only iniquity in it" (f)? that the men of it should be carried captive, as they were by TiglathPileser, before the rest of the tribes; see Kg2 15:29; no, there is iniquity and idolatry committed in other places, as well as there, who must expect to share the same fate in time: or, "is Gilead Aven?" (g) that is, Bethaven, the same with Bethel; it is as that, as guilty of idolatry as Bethel, where one of the calves was set up: surely they are vanity: the inhabitants of Gilead, as well as of Bethel, worshipping idols, which are most vain things, vanity itself, and deceive those that serve them, and trust in them: they sacrifice bullocks in Gilgal: to idols, as the Targum adds; and so Jarchi and Kimchi; according to Aben Ezra, they sacrificed them to Baal; this shows that Gilead was not the only place for idolatry, which was on the other side Jordan, but Gilgal, which was on this side Jordan, was also polluted with it. The Vulgate Latin version is, "in Gilgal they were sacrificing to bullocks;'' to the calves there, the same as were at Dan and Bethel; so, in the Septuagint version of Kg1 12:29; it was formerly read: and so Cyril (h) quotes it, "he (Jeroboam) set the one (calf) in Gilgal, and the other in Dan"; hence the fable that Epiphanius (i) makes mention of, that, when Elisha was born, the golden ox or heifer at Gilgal bellowed very loudly, and so loud as to be heard at Jerusalem. The Targum makes mention of an idol temple here; and as it was near to Bethel, as appears from Sa1 10:3; and from Josephus (k); and so Jerom says (l), hard by Bethel; some suspect another Gilgal; hence it might be put for it; however, it was a place of like idolatrous worship; it is mentioned as such along with Bethaven or Bethel, in Hos 4:15; see also Hos 9:15; yea, their altars are as heaps in, the furrows of the fields; not only in the city of Gilgal, and in the temple there, as the Targum; but even without the city, in the fields they set up altars, which looked like heaps of stones; or they had a multitude of altars that stood as thick as they. So the Targum, "they have multiplied their altars, like heaps upon the borders of the fields;'' and the Jewish commentators in general understand this as expressive of the number of their altars, and of the increase of idolatrous worship; but some interpret it of the destruction of their altars, which should become heaps of stones and rubbish, like such as are in fields. These words respect Ephraim or the ten tribes, in which these places were, whose idolatry is again taken notice of, after gracious promises were made to Judah. Some begin here a new sermon or discourse delivered to Israel. (e) "an non in Galaad iniquitas?" Vatablus. (f) "En in Gileade tantum iniquitas?" Piscator. (g) "Num Gilead Aven?" Schmidt. (h) Apud Reland. Palestina Illustrata, tom. 2. l. 3. p. 783. (i) De Vita & Interitu Prophet. c. 6. & Paschal. Chronic. p. 161. apud Reland. ib. (k) Antiqu. l. 6. c. 4. sect. 9. (l) De locis Hebr. fol. 91. M.

"If Galahad was an idol, then they were sacrificing their cattle in vain at Galgal; for even their altars were like heaps on the furrows of the field." LXX: "If it is not Galahad, then the princes sacrificing at Galgala were false, and their altars were like tortoises on the desert of the field." Because we have translated "bobus," which is called Surim in Hebrew, the LXX translated it as "princes," which are called Sarim, being deceived by the similarity and ambiguity of the word. Again when we placed ourselves, 'acervos,' which in Hebrew are called Gallim and properly signify 'θῖνας,' that is, tumps gathered from sand, which are mostly increased or decreased in the desert and on the shores where the wind blows, the 70 translators translated to "testudines" (turtles): for which Symmachus interpreted "piles of stones": Theodotio "hills." And truly if you look at θῖνας, they have a similarity to the great tortoises in a desert field, or on the banks and shores slightly prominent from the ground. Therefore, what He says, "if in Gilead," about which it is written, "Gilead is a city of idolaters, overturned with blood," false gods and perverse religion, and it is across the Jordan where two tribes live, Reuben and Gad, and half a tribe of Manasseh, therefore even Galgal of which we read in this same prophet: "All their malice is in Galgal, which is behind Bethaven;" whoever worships idols does not sacrifice to gods but offers sacrifices to cattle, imitating the error of Samaria. For at the time when these things were prophesied, Galaad was in the kingdom of the ten tribes; and Galgal, under the rule of the two tribes which were called Juda. Therefore, both the ten tribes and the two, deceived by equal idolatrous error, and their altars gathered from stones, or from sands, like heaps and hills. And when both of them have been brought into captivity, the former altars of theirs will have the similarity of tortoise shells or hills without cultivators. Because truly "Galaad" is interpreted as "a translation of testimony," and "Galgal, of rolling things," we can say this, that the leaders of the heretics transfer the testimonies of truth into lies, and whatever they worship is an idol, and their sacrifices are similar to heaps of stones or turtles. For just as θίνες and heaps are gathered from stones and sand here and there, so too heretics compose idols from worldly wisdom and the cleverness of men, with fraud and lies. And when they have done this, they move slowly in one place and cannot occupy the whole world. The slow and burdened tortoise, crushed by its own weight, not so much walks as it moves, signifying the most serious sins of heretics who sacrifice themselves in the mire and mud of their errors, worshipping the works of their hands and working hard for earthly fruits like oxen.

The prophet, in very pointed terms, describes the unprofitableness and destruction attending vicious courses; particularly such as Ephraim pursued, who forsook God, and courted the alliance of idolatrous princes, Hos 12:1. Judah is also reproved, Hos 12:2. He is reminded of the extraordinary favor of God to his father Jacob, in giving him the birthright; and exhorted, after his example, to wrestle with God (the Angel of the covenant, the same unchangeable Jehovah) for a blessing; and to love mercy and execute justice, Hos 12:3-4. Ephraim is accused of pursuing practices that are deceitful, although pretending to integrity, Hos 12:7, Hos 12:8. God then threatens to deprive this people of their possessions, Hos 12:9, as they had rejected every means of reformation, Hos 12:10, and given themselves up to gross impieties, Hos 12:11. And, as an aggravation of their guilt, they are reminded from what humble beginnings they had been raised, Hos 12:12, Hos 12:13. The Divine judgments about to fall upon Israel are declared to be the result of great provocation, Hos 12:14.

Iniquity in Gilead - Gilgal and Gilead are equally iniquitous, and equally idolatrous. Gilead, which was beyond Jordan, had already been brought under subjection by Tiglath-Pileser. Gilgal, which was on this side Jordan, shall share the same fate; because it is now as idolatrous as the other. Their altars are as heaps - They occur everywhere. The whole land is given to idolatry.

REPROOF OF EPHRAIM AND JUDAH: THEIR FATHER JACOB OUGHT TO BE A PATTERN TO THEM. (Hos 12:1-14) 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 Hos 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. feedeth on wind-- (Pro 15:14; Isa 44:20). Followeth after vain objects, such as alliances with idolaters and their idols (compare Hos 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-- (Hos 5:13; Hos 7:11). oil . . . into Egypt--as a present from Israel to secure Egypt's alliance (Isa 30:6; Isa 57:9; compare Kg2 17:4). Palestine was famed for oil (Eze 27:17).

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." Pro 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 (Hos 6:8; Jdg 11:29); as "Gilgal," the region on this side of Jordan (Hos 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 Hos 10:1, Hos 10:4; Hos 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.

3. Israel's Apostasy and God's Fidelity - Hosea 12-14 For the purpose of proving that the predicted destruction of the kingdom is just and inevitable, the prophet now shows, in this last division, first that Israel has not kept the ways of its father Jacob, but has fallen into the ungodly practice of Canaan (Hos 12:1-14); and secondly, that in spite of all the manifestations of love, and all the chastisements received from its God, it has continued its apostasy and idolatry, and therefore perfectly deserves the threatened judgment. Nevertheless the compassion of God will not permit it to be utterly destroyed, but will redeem it even from death and hell (ch. 13-14:1). To this there is appended, lastly, in Hos 14:2-9, a call to conversion, and a promise from God of the forgiveness and abundant blessing of those who turn to the Lord. With this the book closes (Hos 14:1-9 :10). Thus we find again, that the contents of this last division fall very evidently into three parts (Hos 12:13, Hos 12:14, and Hos 14:2 -10), each of which is still further divisible into two strophes. Israel's Degeneracy into Canaanitish Ways - Hos 12:1-14 (Eng. V. 11:12-12:14). The faithlessness of Israel and Judah's resistance to God bring righteous punishment upon the entire posterity of Jacob (11:12-12:2); whereas the example of their forefather ought to have led them to faithful attachment to their God (Hos 12:3-6). But Israel has become Canaan, and seeks its advantage in deception and injustice, without hearkening to its God or to the voice of its prophets, and will be punished for its idolatry (Hos 12:7-11). Whereas Jacob was obliged to flee, and to serve for a wife in Aram, Jehovah led Israel out of Egypt, and guarded it by prophets. Nevertheless this nation has excited His wrath, and will have to bear its guilt (vv.12-14). The two strophes of this chapter are 11:12-12:6 and 7-14.