Hosea 12:12 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.

And Jacob fled into the country of Syria,.... Or, "field of Syria" (m); the same with Padanaram; for "Padan", in the Arabic language, as Bochart has shown, signifies a field; and "Aram" is Syria, and is the word here used. This is to be understood of Jacob's fleeing thither for fear of his brother Esau, the history of which is had in Gen 28:1; though some interpret this of his fleeing from Laban out of the field of Syria into Gilead, Gen 31:21; and so make it to be introduced as an aggravation of the sin of the inhabitants of Gilead, that that place, which had been a refuge and sanctuary to their ancestor in his distress, should be defiled with idolatry; but the words will not bear such a construction, and the following seem to militate against it: and Israel served for a wife, and for a wife he kept sheep; and so the last clause is supplied by the Targum, Jarchi, and Kimchi: this was after his flight into Syria, and before he fled from Laban, whom he served seven years for Rachel; and then served him by keeping his sheep seven years more for the same: though it may be understood of his two wives, thus; he served seven years for a wife, for Rachel intentionally, but eventually it was for Leah; and then he kept sheep seven years more for his other wife Rachel; the history of this is in Gen 29:1. This is mentioned to show the meanness of Jacob the ancestor of the Israelites, from whom they had their original and name; he was a fugitive in the land of Syria; there he was a Syrian ready to perish, a very poor man, obliged to serve and keep sheep for a wife, having no dowry to give; and this is observed here to bring, down the pride of Israel, who boasted of their descent, which is weak and foolish for any to do; and to show the goodness of God to Jacob, and to them, in raising him and them from so low an estate and condition to such eminency and greatness as they were; and to upbraid their ingratitude to the God of their fathers, and of their mercies, whom they had revolted from, and turned to idols. (m) "agrum Aram", Montanus; "in agrum Syriae", Vatablus, Drusius, Rivet, Schmidt.

Jacob fled into the region of Syria and served for Israel in his wife, and he kept watch over his wife. In the prophet, the Lord led Israel out of Egypt, and in the prophet, he was saved. The seventy interpreters [translators] say: And Jacob went into the plain of Syria and served for Israel in his wife, and he kept watch over his wife, and in the prophet, the Lord led Israel out of Egypt, and in the prophet, he was saved. It seems that arbitrarily and without order or reason the narrative of Genesis concerning Jacob was inserted here after the idol of Gilead and Galgal and the altars similar to heaps of stones, but this is immediately solved by the one who remembers having read about Jacob previously: "He supplanted his brother in the womb, and he was upright with his angel in his strength, and was able with the angel he struggled with and was strengthened, he wept and implored him, he found him in Bethel and spoke with us." This Jacob, therefore, was comforted by an angel not in vain, but because he wrestled all night and conquered his adversary, so he learned not to fear his brother, from whom he fled to Syria to his uncle Laban (Genesis 27), and he served for Rachel his wife seven years, and preserved his father-in-law Laban's sheep for the same amount of years. And since once Jacob named Israel, he has united father and his sons, and remembers the following history, when the Lord led Israel out of Egypt through the prophet Moses, and the twelve tribes which have come from Israel were saved. He will not be mistaken who says that the supplanter of Jacob and Israel, who sees God, prefigures the Lord, and that Rachel, at first barren and whom Jacob loved very much, signifies the Church; Leah, however, with bleary eyes and fruitful, shows the mysteries of the Synagogue, and that he himself has led the people of believers out of the darkness of this age, and that he has come to the sweetest waters of the Jordan, that is, the streams of baptism.

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.

Served for a wife - Seven years for Rachel. For a wife he kept sheep - Seven years for Leah; having been cheated by Laban, who gave him first Leah, instead of Rachel; and afterwards made him serve seven years more before he would confirm his first engagement. Critics complain of want of connection here. Why is this isolated fact predicted? Thus, in a detached sentence, the prophet speaks of the low estate of their ancestors, and how amply the providence of God had preserved and provided for them. This is all the connection the place requires.

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).

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 (Gen 28:5; Gen 29:20, Gen 29:28; Deu 26:5). Ye, though delivered from Egypt (Hos 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 (Gen 48:7).

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.

This punishment Israel well deserved. Hos 12:12. "And Jacob fled to the fields of Aram; and Israel served for a wife, and for a wife did he keep guard. Hos 12:13. And through a prophet Jehovah brought Israel out of Egypt, and through a prophet was he guarded. Hos 12:14. Ephraim has stirred up bitter wrath; and his Lord will leave his blood upon him, and turn back his shame upon him." In order to show the people still more impressively what great things the Lord had done for them, the prophet recals the flight of Jacob, the tribe-father, to Mesopotamia, and how he was obliged to serve many years there for a wife, and to guard cattle; whereas God had redeemed Israel out of the Egyptian bondage, and had faithfully guarded it through a prophet. The flight of Jacob to Aramaea, and his servitude there, are mentioned not "to give prominence to his zeal for the blessing of the birthright, and his obedience to the commandment of God and his parents" (Cyr., Theod., Th. v. Mops.); nor "to bring out the double servitude of Israel - the first the one which the people had to endure in their forefather, the second the one which they had to endure themselves in Egypt" (Umbreit); nor "to lay stress upon the manifestation of the divine care towards Jacob as well as towards the people of Israel" (Ewald); for there is nothing at all about this in Hos 12:12. The words point simply to the distress and affliction which Jacob had to endure, according to Genesis 29-31, as Calvin has correctly interpreted them. "Their father Jacob," he says, "who was he? what was his condition?... He was a fugitive from his country. Even if he had always lived at home, his father was only a stranger in the land. But he was compelled to flee into Syria. And how splendidly did he live there? He was with his uncle, no doubt, but he was treated quite as meanly as any common slave: he served for a wife. And how did he serve? He was the man who tended the cattle." Shâmar, the tending of cattle, was one of the hardest and lowest descriptions of servitude (cf. Gen 30:31; Gen 31:40; Sa1 17:20). Sedēh 'ărâm (the field of Aram) is no doubt simply the Hebrew rendering of the Aramaean Paddan-'ărâm (Gen 28:2; Gen 31:18 : see at Gen 25:20). Jacob's flight to Aramaea, where he had to serve, is contrasted in sv. 10 with the leading of Israel, the people sprung from Jacob, out of Egypt by a prophet, i.e., by Moses (cf. Deu 18:18); and the guarding of cattle by Jacob is placed in contrast with the guarding of Israel on the part of God through the prophet Moses, when he led them through the wilderness to Canaan. The object of this is to call to the nation's remembrance that elevation from the lowest condition, which they were to acknowledge with humility every year, according to Deu 26:5., when the first-fruits were presented before the Lord. For Ephraim had quite forgotten this. Instead of thanking the Lord for it by love and faithful devotedness to Him, it had provoked Him in the bitterest manner by its sins (הכעיס, to excite wrath, to provoke to anger: tamrūrı̄m, an adverbial accusative = bitterly). For this should its blood-guiltiness remain upon it. According to Lev 20:9., dâmı̄m denotes grave crimes that are punishable by death. Nâtash, to let a thing alone, as in Exo 23:11; or to leave behind, as in Sa1 17:20, Sa1 17:28. Leaving blood-guiltiness upon a person, is the opposite of taking away (נשׂא) or forgiving the sin, and therefore inevitably brings the punishment after it. Cherpâthō (its reproach or dishonour) is the dishonour which Ephraim had done to the Lord by sin and idolatry (cf. Isa 65:7). And this would be repaid to it by its Lord, i.e., by Jehovah.