9. I will not return to destroy Ephraim--that is, I will no more, as in past times, destroy Ephraim. The destruction primarily meant is probably that by Tiglath-pileser, who, as the Jewish king Ahaz' ally against Pekah of Israel and Rezin of Syria, deprived Israel of Gilead, Galilee, and Naphtali ([2Ki 15:29]). The ulterior reference is to the long dispersion hereafter, to be ended by God's covenant mercy restoring His people, not for their merits, but of His grace.
God, ... not man--not dealing as man would, with implacable wrath under awful provocation ([Is 55:7-9]; Mal 3:6). I do not, like man, change when once I have made a covenant of everlasting love, as with Israel ([Nu 23:19]). We measure God by the human standard, and hence are slow to credit fully His promises; these, however, belong to the faithful remnant, not to the obstinately impenitent.
in the midst of thee--as peculiarly thy God ([Ex 19:5], ).
not enter into the city--as an enemy: as I entered Admah, Zeboim, and Sodom, utterly destroying them, whereas I will not utterly destroy thee. Somewhat similarly Jerome: "I am not one such as human dwellers in a city, who take cruel vengeance; I save those whom I correct." Thus "not man," and "in the midst of thee," are parallel to "into the city." Though I am in the midst of thee, it is not as man entering a rebellious city to destroy utterly. Maurer needlessly translates, "I will not come in wrath."
10. he shall roar like a lion--by awful judgments on their foes ([Is 31:4]; [Jr 25:26-30]; [Joe 3:16]), calling His dispersed "children" from the various lands of their dispersion.
shall tremble--shall flock in eager agitation of haste.
from the west--([Zec 8:7]). Literally, "the sea." Probably the Mediterranean, including its "isles of the sea," and maritime coast. Thus as [Ho 11:11] specifies regions of Africa and Asia, so here Europe. [Is 11:11-16], is parallel, referring to the very same regions. On "children," see [Ho 1:10].
11. tremble--flutter in haste.
dove--no longer "a silly dove" ([Ho 7:11]), but as "doves flying to their windows" ([Is 60:8]).
in their houses--([Eze 28:26]). Literally, "upon," for the Orientals live almost as much upon their flat-roofed houses as in them.
12. Maurer joins this verse with the twelfth chapter. But as this verse praises Judah, whereas [Ho 12:2] censures him, it must belong rather to the eleventh chapter and a new prophecy begins at the twelfth chapter. To avoid this, Maurer translates this verse as a censure, "Judah wanders with God," that is, though having the true God, he wanders after false gods.
ruleth with God--to serve God is to reign. Ephraim wished to rule without God (compare [1Co 4:8]); nay, even, in order to rule, cast off God's worship [Rivetus]. In Judah was the legitimate succession of kings and priests.
with the saints--the holy priests and Levites [Rivetus]. With the fathers and prophets who handed down the pure worship of God. Israel's apostasy is the more culpable, as he had before him the good example of Judah, which he set at naught. The parallelism ("with God") favors Margin, "With THE Most Holy One."
Chapter 12
Ho 12:1-14. Reproof of Ephraim and Judah: Their Father Jacob Ought to Be a Pattern to Them
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 [Ho 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.
1. feedeth on wind--([Pr 15:14]; [Is 44:20]). Followeth after vain objects, such as alliances with idolaters and their idols (compare [Ho 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--([Ho 5:13]; ).
oil ... into Egypt--as a present from Israel to secure Egypt's alliance ([Is 30:6]; ; compare [2Ki 17:4]). Palestine was famed for oil ([Eze 27:17]).
2. controversy with Judah--([Ho 4:1]; [Mi 6:2]). Judah, under Ahaz, had fallen into idolatry ([2Ki 16:3], &c.).
Jacob--that is, the ten tribes. If Judah, the favored portion of the nation, shall not be spared, much less degenerate Israel.
3. He--Jacob, contrasted with his degenerate descendants, called by his name, Jacob ([Ho 12:2]; compare [Mi 2:7]). He took Esau by the heel in the womb in order to obtain, if possible, the privileges of the first-born ([Ge 25:22-26]), whence he took his name, Jacob, meaning "supplanter"; and again, by his strength, prevailed in wrestling with God for a blessing ([Ge 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 ([He 12:16], ), 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 [Mt 11:12]). As the promised Canaan had to be gained forcibly by Israel, so heaven by the faithful ([Re 3:21]; compare [Lu 13:24]). "Strive," literally, "as in the agony of a contest." So the Canaanitess ([Mt 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]; [Is 27:5]; [2Co 12:9], ).
4. the angel--the uncreated Angel of the Covenant, as God the Son appears in the Old Testament (Mal 3:1).
made supplication--[Ge 32:26]: "I will not let thee go, except thou bless me."
he found him--The angel found Jacob, when he was fleeing from Esau into Syria: the Lord appearing to him "in Beth-el" ([Ge 28:11-19; 35]:1). What a sad contrast, that in this same Beth-el now Israel worships the golden calves!
there he spake with us--"with us," as being in the loins of our progenitor Jacob (compare [Psa 66:6], "They ... we;" [He 7:9], ). What God there spoke to Jacob appertains to us. God's promises to him belong to all his posterity who follow in the steps of his prayerful faith.
5. Lord God--Jehovah, a name implying His immutable constancy to His promises. From the Hebrew root, meaning "existence." "He that is, was, and is to be," always the same ([He 13:8]; [Re 1:4], ; compare [Ex 3:14], ; ). As He was unchangeable in His favor to Jacob, so will He be to His believing posterity.
of hosts--which Israel foolishly worshipped. Jehovah has all the hosts (saba) or powers of heaven and earth at His command, so that He is as all-powerful, as He is faithful, to fulfil His promises ([Psa 135:6]; [Am 5:27]).
memorial--the name expressive of the character in which God was ever to be remembered ([Psa 135:13]).
6. thou--who dost wish to be a true descendant of Jacob.
to THY God--who is therefore bound by covenant to hear thy prayers.
keep mercy and judgment--([Mi 6:8]). These two include the second-table commandments, duty towards one's neighbor, the most visible test of the sincerity on one's repentance.
wait on thy God--alone, not on thy idols. Including all the duties of the first table ([Psa 37:3], [5, 7]; ).
7. merchant--a play on the double sense of the Hebrew, "Canaan," that is, a Canaanite and a "merchant" [Eze 16:3]: "Thy birth is ... of Canaan." They who naturally were descendants of pious Jacob had become virtually Canaanites, who were proverbial as cheating merchants (compare [Is 23:11], Margin), the greatest reproach to Israel, who despised Canaan. The Phoenicians called themselves Canaanites or merchants ([Is 23:8]).
oppress--open violence: as the "balances of deceit" imply fraud.
8. And--that is, Notwithstanding.
Yet I am ... rich--I regard not what the prophets say: I am content with my state, as I am rich ([Re 3:17]). Therefore, in just retribution, this is the very language of the enemy in being the instrument of Israel's punishment. [Zec 11:5]: "They that sell them say ... I am rich." Far better is poverty with honesty, than riches gained by sin.
my labours--my gains by labor.
they shall find none--that is, none shall find any.
iniquity ... that were sin--iniquity that would bring down the penalty of sin. Ephraim argues, My success in my labors proves that I am not a guilty sinner as the prophets assert. Thus sinners pervert God's long-suffering goodness ([Mt 5:45]) into a justification of their impenitence (compare [Ec 8:11-13]).