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The same strings, though generally unpleasing ones, are harped upon in this chapter that were in those before. People care not to be told either of their sin or of their danger by sin; and yet it is necessary, and for their good, that they should be told of both, nor can they better hear of either than from the word of God and from their faithful ministers, while the sin may be repented of and the danger prevented. Here, I. The people of Israel are reproved and threatened for their idolatry (Hos 13:1-4). II. They are reproved and threatened for their wantonness, pride, and luxury, and other abuses of their wealth and prosperity (Hos 13:5-8). III. The ruin that is coming upon them for these and all their other sins is foretold as very terrible (Hos 13:12, Hos 13:13, Hos 13:15, Hos 13:16). IV. Those among them that yet retain a respect for their God are here encouraged to hope that he will yet appear for their relief, though their kings and princes, and all their other supports and succours, fail them (Hos 13:9-11, Hos 13:14).

INTRODUCTION TO HOSEA 13 This chapter begins with observing the different state and condition of Ephraim before and after his idolatry, Hos 13:1; his increase in it, Hos 13:2; and therefore his prosperity was very short lived, which is signified by various metaphors, Hos 13:3; and his sins are aggravated by the former goodness of God unto him his great ingratitude unto God, and forgetfulness him, Hos 13:4; hence he is threatened with his wrath and vengeance in a very severe manner, Hos 13:7; for which he had none to blame but himself; yea, such was the grace and goodness of God to him, that though he had destroyed himself, yet there were help and salvation for him in him, Hos 13:9; though not in his king he had desired, and was given, and was took away in wrath, Hos 13:10; but his sin being bound up and hid, and he foolish and unwise, sharp corrections would be given him, Hos 13:12; and yet a gracious promise is made of redemption from death and the grave by the Messiah, Hos 13:14; but, notwithstanding this, and all his present prosperity, he would be blasted in his wealth and riches; and Samaria the metropolis of his country would he desolate; and the inhabitants of it be used in the most cruel manner, because of their rebellion against God, Hos 13:15.

Therefore I will be unto them as a lion, Because of their idolatry, ingratitude, luxury, and especially their forgetfulness of God, which is last mentioned, and with which the words are connected. By this and the following metaphors are set forth the severity of God's judgments upon them for their sins, and their utter destruction by them. Some observe the word (f) here used signifies an old lion, which, though slower in the pursuit of its prey, is more cruel when it has got it; see Hos 5:14; as a leopard by the way will I observe them; which is a quick sighted, vigilant, crafty, and insidious creature, which lurks in trees, and watches for men and beasts that pass by the way, and seizes on them. The lion makes his onset more openly, this more secretly; and both express the various ways God would take in his providence to chastise these people for their sins, and that he would watch over them to do them hurt, as he had to do them good, and take the proper opportunity of doing it, and execute his purpose with great wrath and fury, to their utter ruin; see Jer 5:6. The Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "as a leopard by the way of Assyria" (g), or "the Assyrians"; and so some interpreters take the sense to be, that God would watch them in their way to Assyria for help, and blast their designs, disappoint them of their expected assistance, and surprise them with his judgments; see Hos 5:13; and there was a mountain in Syria, called the mountain of the leopards, where they used to haunt, and from whence they came out to take their prey, to which there is a reference in Sol 4:8; which was two miles from Tripoli (a city of Syria) northward, three from the city Arces southward, and one from Mount Lebanon (h); and such is the vigilance and agility of leopards, that they will sometimes, as Pliny (i) says, mount thick trees, and hide themselves in the branches, and leap at once, and unawares, upon those that pass by, whether men or beasts, as before observed; wherefore, with great propriety, is this simile used. The Targum is, "my word shall be", &c. (f) "vetus leo", Junius & Tremellius, Piscator. (g) Sept. "in via Assyriormm", V. L. "super via Assyriae", Schmidt; "in via Assyria", Liveleus, Cocceius. (h) Adrichomii Thestrum Terrae Sanct. p. 186. (i) Nat. Hist. l. 10. c. 73.

"And I will be to them like a lioness, like a leopard on the road to Assyria; I will confront them like a bear that has lost its cubs, and I will tear open their chests; there I will devour them like a lion - the wild animals will tear them apart." They were filled and satisfied; they lifted up their hearts and forgot me. But I, he said, will be to them like a lioness, or a panther, of which we have spoken more fully above: and like a leopard on the way of the Assyrians, when they are led captive by the Assyrians: and I will meet them like a bear robbed of its cubs, or an animal in need of food: and I will tear apart all their vital organs. Those who have written about the nature of wild beasts say that among all animals there is nothing more savage than a bear when it has lost its cubs or needs food; and he not only threatens the ferocity of panthers, leopards, bears, lions, and all wild beasts that are born in the forests, but he says that he will direct all of this towards them when they go to the Assyrians: lest they attribute their miseries not to the power and indignation of the Lord, but to the strength of their enemies, when they have suffered hard things there. And at the same time, let us consider what he who speakes in the Gospel to those who believe: "Come to me all you who labor and are burdened, and I will refresh you; for my yoke is sweet and my burden light" (Matt. XI, 28, 29), now through the prophet he becomes a panther, pardus, bear and lion to the unbelievers and those who refuse to do penance: not only to the Israelites, because they were set up for idolatry in the cities or mountains of the Medes; but also to heretics because, due to the pride of their minds and the vanity of their false teachings, they have forgotten their God, have fashioned idols and have followed strange gods.

Thus chapter begins with observing that the fear of God leads to prosperity, but sin to ruin; a truth most visibly exemplified in the sin and punishment of Ephraim, Hos 13:1-3. As an aggravation of their guilt, God reminds them of his former favors, Hos 13:4, Hos 13:5; which they had shamefully abused, Hos 13:6; and which now expose them to dreadful punishments, Hos 13:7, Hos 13:8. He, however, tempers these awful threatenings with gracious promises; and, on their repentance, engages to save them, when no other could protect them, Hos 13:9-11. But, alas! instead of repenting, Ephraim is filling up the measure of his iniquity, Hos 13:12, Hos 13:13. Notwithstanding this, God promises to put forth has almighty power in behalf of his people, and, as it were, raise them from the dead, Hos 13:14; although, in the meantime, they must be visited with great national calamities, compared first to the noxious and parching east wind, Hos 13:15, and described immediately after in the plainest terms, Hos 13:16.

I will be unto them as a lion - שחל shachal is supposed to mean here the black lion, frequent in Ethiopia. As a leopard - נמר namar, so termed from its spotted skin, for to be spotted is the signification of the root. Will I observe them - The leopard, tiger, and panther will hide themselves in thick bushwood, near where they expect any prey to pass; and as soon as it comes near, spring suddenly upon it. To this is the allusion in the text: "By the way will I observe them;" watch for them as the leopard does. They shall be greatly harassed even on their way to Assyria, when going into captivity.

EPHRAIM'S SINFUL INGRATITUDE TO GOD, AND ITS FATAL CONSEQUENCE; GOD'S PROMISE AT LAST. (Hos. 13:1-16) This chapter and the fourteenth chapter probably belong to the troubled times that followed Pekah's murder by Hoshea (compare Hos 13:11; Kg2 15:30). The subject is the idolatry of Ephraim, notwithstanding God's past benefits, destined to be his ruin. When Ephraim spake trembling--rather, "When Ephraim (the tribe most powerful among the twelve in Israel's early history) spake (authoritatively) there was trembling"; all reverentially feared him [JEROME], (compare Job 29:8-9, Job 29:21). offended in Baal--that is, in respect to Baal, by worshipping him (Kg1 16:31), under Ahab; a more heinous offense than even the calves. Therefore it is at this climax of guilt that Ephraim "died." Sin has, in the sight of God, within itself the germ of death, though that death may not visibly take effect till long after. Compare Rom 7:9, "Sin revived, and I died." So Adam in the day of his sin was to die, though the sentence was not visibly executed till long after (Gen 2:17; Gen 5:5). Israel is similarly represented as politically dead in Eze. 37:1-28.

(Hos 5:14; Lam 3:10). leopard--The Hebrew comes from a root meaning "spotted" (compare Jer 13:23). Leopards lurk in thickets and thence spring on their victims. observe--that is, lie in wait for them. Several manuscripts, the Septuagint, Vulgate, Syriac, and Arabic read, by a slight change of the Hebrew vowel pointing, "by the way of Assyria," a region abounding in leopards and lions. English Version is better.

"And I became like a lion to them; as a leopard by the wayside do I lie in wait. Hos 13:8. I fall upon them as a bear robbed of its young, and tear in pieces the enclosure of their heart, and eat them there like a lioness: the beast of the field will tear them in pieces." The figure of the pasture which made Israel full (Hos 13:6) is founded upon the comparison of Israel to a flock (cf. Hos 4:16). The chastisement of the people is therefore represented as the tearing in pieces and devouring of the fattened flock by wild beasts. God appears as a lion, panther, etc., which fall upon them (cf. Hos 5:14). ואהי does not stand for the future, but is the preterite, giving the consequence of forgetting God. The punishment has already begun, and will still continue; we have therefore from אשׁוּר onwards imperfects or futures. אשׁוּר, from שׁוּר, to look round, hence to lie in wait, as in Jer 5:26. It is not to be changed into 'Asshur, as it is by the lxx and Vulgate. סגור לבּם, the enclosure of their heart, i.e., their breast. Shâm (there) points back to ‛al-derekh (by the way).