Osea 12:10 Commento

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.

I have also spoken to the prophets,.... Or, "I will speak" (b); for this respects not the Lord's speaking by the prophets of the Old Testament who spoke as they were moved by the Holy Ghost; though all they said were for the use of, and profitable unto, Christian churches; but his speaking by the apostles, prophets, and teachers, under the Gospel dispensation; by whom the doctrines of grace have been more clearly dispensed, and which are no other than the voice of Christ speaking in them; and which it is both a privilege to hear, and a duty to attend unto; see Eph 4:11; and I have multiplied visions: or, "will multiply visions" (c); more than under the former dispensation, as was foretold by Joel, Joe 2:28; see Act 2:16; witness the visions of the Apostles Peter, Paul, John, and others: or this may respect the more clear sight and knowledge of Gospel truths in the times of the Messiah, then under the Mosaic economy; see Co2 3:13; and used similitudes by the ministry of the prophets: or, "will use similitudes" (d); for this is to be understood, not of the types and figures used by the Lord under the legal dispensation, to represent spiritual things, as the brasen serpent, passover lamb, manna, and the sacrifices of the law; nor of the similitudes used by the prophet Hosea, taking a wife and children of whoredoms, to set forth the case and condition of Israel, and of the comparisons he makes of God, to a lion, leopard, bear, &c. or by any other of the former prophets; but of parables and similitudes used in Gospel times; not only such as Christ used himself, who seldom spoke without a parable; see Mat 13:11; but which he used by the ministry of his apostles and prophets, and which are to be met with in their discourses and writings; see Co1 3:6; and especially such seem to be meant that respect the conversion of the Jews, and the glory of the church in the latter day, Rom 11:16. (b) "et loquar", Piscator, Liveleus, Drusius, Cocceius, Schmidt. (c) "visionem multiplicabo", Vatablus, Liveleus, Drusius, Schmidt. (d) "assimilabo", Montanus, Schmidt; "similitudinibus utar", Castalio, Liveleus.

Thus, therefore, was God revealed; for God the Father is shining forth through all these works, the Spirit indeed working, and the Son ministering, while the Father was approving and human salvation being accomplished. As he also declares through Hosea the prophet, “I,” he says, “have multiplied visions and have used similitudes by the ministry of the prophets.” But the apostle further expounded this very passage when he said, “Now there are diversities of gifts, but the same Spirit; and there are differences of ministrations, but the same Lord; and there are diversities of operations, but it is the same God who worked all in all. The manifestation of the Spirit is given to every one to profit thereby.” He who works all things in all is God. As to what nature he is and how great he is, God remains invisible and indescribable to all creatures that have been made by him. But he is by no means unknown. For all things learn through his Word that there is one God the Father, who contains all things, and who grants existence to all. This is written in the Gospel: “No man has seen God at any time, except the only-begotten Father, who is in the bosom of the Father; he has declared him.”

Stephen, teaching these truths, when he was yet on earth, saw the glory of God and Jesus on his right hand, and he exclaimed, “Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” When he said these words, he was stoned. Thus did he fulfill the perfect teaching, reflecting in every respect the one who led to martyrdom and praying for those who were slaying him in these words: “Lord, lay not this sin to their charge.” Thus were they made holy who came to recognize one and the same God through various dispensations, who from beginning to end was present with humanity in various dispensations, just as had been declared by the prophet Hosea: “I have multiplied visions, and used similitudes by the hands of the prophets.”

How is it, then, that John says, “No one has ever seen God”? He says this so that you may know that he is speaking of a clear knowledge and a perfect comprehension of God. All the cases cited were instances of God’s condescension and accommodation. That no one of those prophets saw God’s essence in its pure state is clear from the fact that each one saw him in a different way. God is a simple being; he is not composed of parts; he is without form or figure. But all these prophets saw different forms and figures. God proved this very thing through the mouth of another prophet. And he persuaded those other prophets that they did not see his essence in its exact nature when he said, “I have multiplied visions, and by the ministries of the prophets I was represented.” What God was saying was, “I did not show my very essence, but I came down in condescension and accommodated myself to the weakness of their eyes.” However, John does not say only of humanity that “no one has ever seen God.” This was proved by what I have said—I mean by the prophetic utterance that states, “I have multiplied visions, and by the ministries of the prophets I was represented.”

"And I am the Lord your God who brought you out of the land of Egypt; I will make you dwell in tabernacles as in the days of the feast. And I spoke to the prophets, and I multiplied visions, and by the hand of the prophets I was likened." LXX: "But I am the Lord your God, who brought you out of the land of Egypt; I will still make you dwell in tabernacles, as in the days of solemnity, and I will speak to the prophets, and I have multiplied visions, and by the hands of the prophets I am likened." You have indeed sinned so greatly, that you rejoiced in wickedness, and thought a multitude of sins to be riches, and said: I have become rich, I have found an idol for myself: all my labors will not be able to find my sins. But I am the Lord thy God, who brought thee out of the land of Egypt (Exod. V), when thou didst serve Pharaoh and was making cities of clay and palaces, yet I give you a place of penitence and by the greatness of my promises I urge you to return to me, and yet I will cause you to dwell in tabernacles as in the days of the festival. The day of the festival is called 'Scenopegia,' the fifteenth day of the seventh month, when the children of Israel came out of Egypt. As, he said, at that time I freed you from Egypt and you lived in tabernacles on your way to the holy land and hastened to go to the place of the temple, so also now I will lead you out of tribulation and distress and impending captivity, if you do what I have commanded. For I am the one who, through all the prophets and various forms of visions, has been likened to human beings, and I have challenged you to repent. Is it not of a human likeness when Moses, lifting his hands on high, prays for Jesus to vanquish Amalec (Exod. XVII), and the sacraments of the cross are shown in him? Isn't God likened to the hands of the prophets, since Jonah is in the depths for three days and nights to signify the Lord's resurrection from the underworld on the third day? However, we read multiplied visions in all the prophets, when Ezekiel sees the Lord sitting as a charioteer above the Cherubim (Ezek. 17). And Isaiah says, "I saw the Lord seated on a high and lofty throne and elevated, and two Seraphim around him crying out to each other holy, holy, holy is the Lord God Sabaoth" (Isai. 6:1,2). And Habakkuk stood upon his watch-tower (or "cell"), and behold he beheld Christ's horns in his hands, wherein his strength lay hidden (Hab 3). Hence the Psalmist cries out: "I will hear what the Lord God will speak in me" (Ps 84:9). But in order that we may know that every prophecy in Holy Writ is called a vision, "And all the people saw the voice of the Lord" (Ex 20:18): wherefore also the prophets were called seers. To those also who have been led astray by heretics, it is said that they should return to the Lord, who prefers the repentance of a sinner to their death (Ezekiel 18); for it is he who brought them out of the land of Egypt, that is, out of the darkness and error of the Gentiles. And that they may not be slow to return, mindful of their sins: "I will still cause you to dwell in tabernacles," he says, "as in the days of the festival"; that what baptism effects, penance may effect also, and they may dwell in the tabernacles of the Saviour, that is, in the churches, of which it is said: "Planted in the house of the Lord, they shall flourish in the courts of the house of our God" (Ps. xcii. 14). And lest the heresiarchs and leaders of error should be able to say that God did not speak through them, he said: 'I am the one who spoke to the prophets, not to your teachers, and I have multiplied visions and have been portrayed by my prophets who are established in the Church.'

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.

I have also spoken - I have used every means, and employed every method, to instruct and save you. I have sent prophets, who spake plainly, exhorting, warning, and beseeching you to return to me. They have had Divine visions, which they have declared and interpreted. They have used similitudes, symbols, metaphors, allegories, etc., in order to fix your attention, and bring you back to your duty and interest. And, alas! all is in vain; you have not profited by my condescension. This text St. Paul seems to have had full in view, when he wrote, Heb 1:1 (note): "God who, at Sundry Times and in Divers Manners, spake in time past unto the Fathers by the Prophets." See the note on the above. Dr. Dodd supposes that there are three distinct kinds of prophecy mentioned here: 1. Immediate inspiration, when God declares the very words. 2. Vision; a representation of external objects to the mind, in as lively a manner as if there were conveyed by the senses. 3. Parables and apt resemblances.

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).

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."

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.