Verse 4
He had power over the Angel - Who represented the invisible Jehovah.
He wept, and made supplication - He entreated with tears that God would bless him; and he prevailed. The circumstance of his weeping is not mentioned in Genesis.
He found him in Beth-el - It was there that God made those glorious promises to Jacob relative to his posterity. See [Gen 28:13-15].
Verse 5
The Lord is his memorial - He is the same God as when Jacob so successfully wrestled with him.
Verse 6
Therefore turn thou to thy God - Because he is the same, and cannot change. Seek him as faithfully and as fervently as Jacob did, and you will find him the same merciful and compassionate Being.
Verse 7
He is a merchant - Or a Canaanite; referring to the Phoenicians, famous for their traffic. Ephraim is as corrupt as those heathenish traffickers were. He kept, as many in all ages have done, a weight and a weight; a heavy one to buy with and a light one to sell by.
Verse 8
I am become rich - They boasted in their riches, notwithstanding the unjust manner in which they were acquired.
In all my labors they shall find none iniquity in me - This is frequently the language of merchants, tradesmen, etc. None are so full of professions of equity and justice, while all the time they are endeavoring to overreach, both in buying and selling. "Sir, I cannot afford it at that price." "It is not mine for that money." "I assure you that it cost me more than you offer." "I am sorry I cannot take your money; but if I did, I should lose by the article," etc., etc., etc. I have heard such language over and over, when I knew every word was false. Truth is a sacred thing in the sight of God; but who regards it as he should? There are, however, many noble exceptions among merchants and tradesmen. Bp. Newcome gives another turn to the subject, by translating: - "All his labors shall not be found profitable unto him,
For the iniquity wherewith he hath sinned."
Verse 9
And I - the Lord thy God - I who brought thee out of the land of Egypt, will again make thee to dwell in tabernacles. This appears to be a threatening. I will reduce you to as miserable a state in the land of your captivity, as you often were through your transgressions in the wilderness. This was the opinion of some of the ancients on this verse; and the context requires it to be understood in this way. I do not think that the feast of tabernacles is referred to.
Verse 10
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.
Verse 11
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.
Verse 12
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.
Verse 13
By a prophet (Moses) the Lord brought Israel out of Egypt, and by a prophet (Joshua) was he preserved - Joshua succeeded Moses, and brought the Israelites into the promised land; and when they passed the Jordan at Gilgal, he received the covenant of circumcision; and yet this same place was now made by them the seat of idolatry! How blind and how ungrateful!
Verse 14
Therefore shall he leave his blood upon him - He will not remove his guilt. These are similar to our Lord's words, [Joh 3:36]; [Joh 9:41] : "He that believeth not on the Son of God, shall not see life, for the wrath of God Abideth On Him" - shall not be removed by any remission, as he rejects the only way in which he can be saved. Because ye say, We see; therefore, Your Sin Remaineth, i.e., it still stands charged against you. Your miseries and destruction are of your own procuring; your perdition is of yourselves. God is as merciful as he is just.
Introduction
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].
Verse 1
When Ephraim spake trembling - When he was meek and humble, of a broken heart and contrite spirit.
He exalted himself in Israel - He became great in God's sight; he rose in the Divine esteem in proportion as he sank in his own. But this did not continue.
He offended in Baal - He became an idolater.
He died - The sentence of death from the Divine justice went out against him.
This has been differently understood: "As soon as Ephraim spake (To your tents, O Israel!) There was a trembling or commotion: then the kingdom was exalted in Israel." Thus taken, it refers to the division of the ten tribes from Rehoboam, son of Solomon, [1Kgs 12:16], etc., and the establishment of the kingdom of Israel under Jeroboam in opposition to that of Judah; which breach was never healed.
Verse 2
And now they sin more and more - They increase in every kind of vice, having abandoned the great Inspirer of virtue.
Let the men that sacrifice kiss the calves - This was the test. If there be a Jew that pretends to sacrifice, and whose conversion is dubious, let him come openly and kiss the calves. This will show what he is; no real Jew will do this. If he be an idolater, he will not scruple. This was the ancient method of adoration.
1. They kissed the idol.
2. When the statue was too high or too far off, they presented the hand, in token of alliance.