Osea 12:3 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.

He took his brother by the heel in the womb,.... That is, Jacob took his brother Esau by the heel, as he came forth from his mother's womb; the history of it is in Gen 25:25. It is here observed, upon mentioning the name of Jacob in Hos 12:2, meaning the posterity, of the patriarch; but here he himself is intended, and occasionally taken notice of, to show how very different his posterity were from him, and how sadly degenerated; as well as to upbraid them with ingratitude, whose ancestors, and they also, had received such and so many favours from the Lord; Jacob the patriarch was a hero from the womb, but they transgressors from it; this action of his observed was a presage and pledge of his having the superiority of his brother, and of his getting the birthright and blessing from him. So the Targum, "prophet, say unto them, was it not said of Jacob, before he was born, that he would be greater than his brother?'' see Rom 9:11. In this action there was something divine, miraculous, and preternatural; it was not the effort of nature merely, but contrary to it, or at least above it; and not done by chance, but ordered by the providence of God, as a prediction and testification of his future greatness, and even of his posterity's, in times yet to come, as Kimchi observes, who refers to Oba 1:18; and by his strength he had power with God; the Targum is, with the angel, as in Hos 12:4; he is called a man in the history of this event in Gen 32:24; not that he was a mere man, since he is here expressly called God, and afterwards the Lord God of hosts; and there it is evident, from the context, he was a divine Person, and no other than the Son of God; who, though not as yet incarnate, appeared in a human form, as a presage of his future incarnation; though this was not a mere apparition, spectre, or phantasm, as Josephus (t) calls it; for it was not in a dream, or in a visionary way, that this wrestling and striving was between this divine Person in this form and Jacob, but in reality; it was a real substance which the Son of God formed, animated, actuated, and assumed, for that time and purpose, and then laid it aside; which touched Jacob, and he touched that, laid hold on it, and held it fast, and strove with it, and had power over it, and over God in it; even over him that is God over all, the true God and eternal life, the Lord Jesus Christ; not a created God, or God by office, but by nature; as the perfections that are in him, and the works and worship ascribed to him, declare: now Jacob had power over him "by his strength"; not by his natural strength; either of his body, which could not have been equal to the strength of this human body assumed for the time, as it was used and managed by a divine Person, unless he had been extraordinarily assisted and strengthened; or of his mind and soul, not by any spiritual strength he had of himself; but by what he had from this divine Person, with whom he wrestled; who put strength into him, and supported and increased the power and strength of faith in prayer; so that he prevailed over him, and got the blessing, for which reason his name was called Israel, Gen 32:28. (t) Antiqu. l. 1. c. 20. sect. 2.

The judgment therefore of the Lord with Judah: and a visitation upon Jacob. He will render to him according to his ways, and according to his inventions he will recompense him. In the womb he supplanted his brother: and in his strength he had success with the angel, and he prevailed over the angel, and was strengthened: he wept and made supplication to him: he found him in Bethel, and there he spoke with us. And the Lord God of hosts, the Lord is his memorial, therefore turn to thy God, keep mercy and judgment, and hope in thy God always. And the judgment of the Lord with Judah, that he may revenge Jacob, and his ways according to his inventions will render unto him. In the womb he supplanted his brother, and by his strength he had success with God, and he had power with the angel, and prevailed: he wept, and made supplication to him: he found him in Bethel, and there he spoke with him. And the Lord of hosts will be his memorial, and thou Israel shalt be turned to thy God, keep mercy and judgment, and approach thy God always. Ephraim feedeth on the wind, and followeth after the east wind: he daily multiplieth lies and desolation: and they have made a covenant with the Assyrians, and oil is carried into Egypt. Now all their wickedness is in Gilgal, for there I hated them: for the wickedness of their practices I will cast them forth out of my house: I will love them no more, all their princes are revolters. However, he calls visitation scourges and punishments, so that he who has restored Ephraim, what he deserved, may also restore Judah, who is also of the seed of Jacob, according to its ways and inventions, who has not only been deceived by chance error, and fell by human frailty; but he sought and found in what he should sin and fall. However, he tells how much good Judah, that is, Jacob, has received, and the son is named in the father, and the ancient history is remembered, so that the mercy of God towards Jacob and his hardness against the Lord may also be known. While he was still in Rebecca's womb, he supplanted his brother Esau (Gen. 25), not by his own strength, which he could not feel, but by the mercy of God, who knows and loves those whom he has predestined. And he did not only supplant his brother in the womb; but he also wrestled with an angel in his strength, when he fought against the angel all night by the stream (Gen. 32). And because he wrestled with the angel, he received the name Isar, which in Hebrew means "directed" or "straightest". And he prevailed," he said, "against the angel; and by his blessing, whom he had conquered, he was strengthened. He also wept, and asked him, that is, the angel, saying: "I will not let you go, unless you bless me." And when he fled to Mesopotamia by the counsel of his father and mother, the same angel found him in Bethel, who spoke to him, spoke with us, that is, spoke in the father and with the sons, and loved Jacob and Judas: from that time until the present, his name, which was given to him by the angel and by God, endures in memory. When things are this way, and you, O Judas, imitate your parent, mourn and plead with the Lord of hosts, and turn to Him. Keep both mercy and judgment, and when you have done this, always hope in your God, making progress by good deeds. On account of what is in Hebrew, "he wept and begged him: he found him in Bethel, and there he spoke with us," we read in the Vulgate edition: "they wept and begged me, being in" a "house they found me, and there it was" said "to them;" "a" is interpreted as "pain." So, if anyone weeps, and does penance, and implores the Lord, they will find him in the pain of their heart, and when they call upon him, they will hear him respond to them. We can understand the Ecclesiastical (Jewish) man who is rebuked by the Lord because he does not remember his previous benefits but rather sins daily, and he reveals what those benefits are: "When you were born in the faith, the Church gave birth to you and you supplanted your Jewish or Gentile brother and received his birthright, and in your strength you were directed with the angel, either conquering opposing strengths or strengthened by the blessings of the angel who is God, and you prevailed in the image against an angel so that you could prevail against men, and you were strengthened". And when you had achieved victory, you wept, and you begged the angel of the Lord, and remembering the sins of old, you found him in Bethel, that is, in the house of God, which is the Church, or in his own house, of pain and tears and penitence. And we know who this Judas was, there, he said, he spoke with us, that is, with us Christians, and from that time until the present day, we are known by the name of Christ and are corrected by him. So, Ecclesiastical man, who is called Judas, and confesses, turn daily through penance to your Lord, and if by chance you have sinned, imitate the prophet saying: "I have labored in my groaning, every night I will wash my bed; I will water my couch with my tears" (Ps. 6:7). Let it be enough to have said this, but keep the commandments of God, show mercy to others, so that you may also obtain mercy. Judge with true judgment, so that in whatever you judge, you may be judged. And always hope in your God, whether you draw near to your God constantly, so that at every time, making progress in virtue, you draw near to your God.

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.

He took his brother by the heel - See on Gen 25:26 (note); Gen 32:24 (note), etc.

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).

He--Jacob, contrasted with his degenerate descendants, called by his name, Jacob (Hos 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 (Gen 25:22-26), whence he took his name, Jacob, meaning "supplanter"; and again, by his strength, prevailed in wrestling with God for a blessing (Gen 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 Mat 11:12). As the promised Canaan had to be gained forcibly by Israel, so heaven by the faithful (Rev 3:21; compare Luk 13:24). "Strive," literally, "as in the agony of a contest." So the Canaanitess (Mat 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; Co2 12:9-10).

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.

"He held his brother's heel in the womb, and in his man's strength he fought with God. Hos 12:4. He fought against the angel, and overcame; wept, and prayed to Him: at Bethel he found Him, and there He talked with us. Hos 12:5. And Jehovah, God of hosts, Jehovah is His remembrance." The name Jacob, which refers to the patriarch himself in Hos 12:3, forms the link between Hos 12:2 and Hos 12:3. The Israelites, as descendants of Jacob, were to strive to imitate the example of their forefather. His striving hard for the birthright, and his wrestling with God, in which he conquered by prayer and supplication, are types and pledges of salvation to the tribes of Israel which bear his name. (Note: "He shows what good Jacob received, and the son is named in the father: he calls to remembrance the ancient history, that they may see both the mercy of God towards Jacob, and his resolute firmness towards the Lord." - Jerome.) עקב, a denom. from עקב, "to hold the heel" = אחז בּעקב in Gen 25:26, which the prophet has in his mind, not "to overreach," as in Gen 27:36 and Jer 9:3. For the wrestling with God, mentioned in the second clause of the verse, proves most indisputably that Jacob's conduct is not held up before the people for a warning, as marked by cunning or deceit, as Umbreit and Hitzig suppose, but is set before them for their imitation, as an eager attempt to secure the birthright and the blessing connected with it. This shows at the same time, that the holding of the heel in the mother's womb is not quoted as a proof of the divine election of grace, and, in fact, that there is no reference at all to the circumstance, that "even when Jacob was still in his mother's womb, he did this not by his own strength, but by the mercy of God, who knows and loves those whom He has predestinated" (Jerome). בּאונו, is his manly strength (cf. Gen 49:3) he wrestled with God (Gen 32:25-29). This conflict (for the significance of which in relation to Jacob's spiritual life, see the discussion at Genesis l.c.) is more fully described in Hos 12:4, for the Israelites to imitate. מלאך is the angel of Jehovah, the revealer of the invisible God (see the Commentary on the Pentateuch, pp. 118ff. transl.). ויּכל is from Gen 32:29. The explanatory clause, "he wept, and made supplication to Him" (after Gen 32:27), gives the nature of the conflict. It was a contest with the weapons of prayer; and with these he conquered. These weapons are also at the command of the Israelites, if they will only use them. The fruit of the victory was, that he (Jacob) found Him (God) at Bethel. This does not refer to the appearance of God to Jacob on his flight to Mesopotamia (Gen 28:11), but to that recorded in Gen 35:9., when God confirmed his name of Israel, and renewed the promises of His blessing. And there, continues the prophet, He (God) spake with us; i.e., not there He speaks with us still, condemning by His prophets the idolatry at Bethel (Amo 5:4-5), as Kimchi supposes; but, as the imperfect ידבּר corresponds to ימצאנּוּ, "there did He speak to us through Jacob," i.e., what He there said to Jacob applies to us. (Note: "Let it be carefully observed, that God is said to have talked at Bethel not with Jacob only, but with all his posterity. That is to say, the things which are here said to have been done by Jacob, and to have happened to him, had not regard to himself only, but to all the race that sprang from him, and were signs of the good fortune which they either would, or certainly might enjoy" (Lackemacher in Rosenmller's Scholia).) The explanation of this is given in Hos 12:5, where the name is recalled in which God revealed Himself to Moses, when He first called him (Exo 3:15), i.e., in which He made known to him His true nature. Yehōvâh zikhrō is taken literally from זה זכרי לדר דּר; but there the name Jehovah is still further defined by "the God of Abraham, Isaac, and Jacob," here by "the God of hosts." This difference needs consideration. The Israelites in the time of Moses could only put full confidence in the divine call of Moses to be their deliverer out of the bondage of Egypt, on the ground that He who called him was the God who had manifested Himself to the patriarchs as the God of salvation; but for the Israelites of Hosea's time, the strength of their confidence in Jehovah arose from the fact that Jehovah was the God of hosts, i.e., the God who, because He commands the forces of heaven, both visible and invisible, rules with unrestricted omnipotence on earth as well as in heaven (see at Sa1 1:3).