{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"HOS","commentaryId":"jamieson-fausset-brown","name":"Hosea","commonName":"Hosea","introduction":"THE first of the twelve minor prophets in the order of the canon (called \"minor,\" not as less in point of inspired authority, but simply in point of size). The twelve are first mentioned by Jesus, the son of Sirach (Ecclesiasticus 49:10). St. Stephen, in Act 7:42 (in referring to Amo 5:27), quotes them as forming one collective body of writings, \"the book of the prophets.\" So JEROME and MELITO, the first Greek father who has left us a catalogue of these books. The collection of the sacred books is by Jewish tradition attributed to the great synagogue of learned scribes formed by Ezra. Many think Nehemiah completed this collection by adding to the books already in the canon those of his own times. Malachi, the last in the series, probably aided him in determining with infallible authority what books were entitled to be ranked in the inspired canon. The chronological order differs from the canonical. Joel, about 810 B.C.; Jonah, about 810 B.C., or, as others, first, 862 B.C.; Amos, about 790 B.C.; Hosea, about 784 B.C. Hosea, the contemporary of Isaiah, Micah, and Amos, seems to have entered on his prophetical office in the last years of Jeroboam (contemporary in part with Uzziah), and to have ended it in the beginning of Hezekiah's reign, 722 B.C., that is, about sixty years in all, from 784 B.C. to 722 B.C. The prophets, however, were not uninterruptedly engaged in prophesying. Considerable intervals elapsed, though their office as divinely commissioned public teachers was never wholly laid aside. The Book of Hosea which we have constitutes only that portion of his public teachings which the Holy Spirit saw fit to preserve for the benefit of the Church. The cause of his being placed first of the twelve was, probably, the length, the vivid earnestness, and patriotism of his prophecies, as well as their closer resemblance to those of the greater prophets. His style is abrupt, sententious, and unrounded; the connecting particles are few; there are changes of person, and anomalies of gender, number, and construction. His name means Salvation. He was son of Beeri, of the tribe of Issachar, born in Beth-shemesh [JEROME]. His mention, in the inscription, of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, is no proof that he belonged to Judah: for the prophets in Israel regarded its separation from Judah, civil as well as religious, as an apostasy from God, who promised the dominion of the theocracy to the line of David. Hence Elijah in Israel took twelve stones to represent Judah, as well as Israel (Kg1 18:31). Hence Hosea dates from Judah's kings, as well as from Jeroboam of Israel, though he belonged to Israel, with whose sins and fate his book is chiefly occupied. He, however, makes incidental references to Judah. His first prophecy foretells the overthrow of Jehu's house, fulfilled on the death of Jeroboam, Jehu's great-grandson (Kg2 15:12), in Zachariah, Jeroboam's son, the fourth and last from Jehu, conspired against by Shallum. This first prediction was doubtless in Jeroboam's life, as Zachariah, his son, was only suffered to reign six months; thus the inscription is verified that \"the word of the Lord came unto him in the days of Jeroboam\" (Hos 1:1). Again, in Hos 10:14, Shalmaneser's expedition against Israel is alluded to as past, that is, the first inroad against King Hoshea, who began to reign in the twelfth year of Ahaz; so that as Ahaz' whole reign was sixteen years, the prophecy seems to have been given about the beginning of Hezekiah's reign. Thus the inscription is confirmed that the exercise of his prophetical functions was of such a protracted duration.\n\nHosea (Hos 11:1) is quoted in Mat 2:15; also Hos 6:6 in Mat 9:13; Mat 12:7; compare Rom 9:25-26, quoting Hos 1:10; Hos 2:1, Hos 2:23; Co1 15:55, quoting Hos 13:14; Pe1 2:10, quoting Hos 1:9-10; Hos 2:23. Messianic references are not frequent; but the predictions of the future conversion of Israel to the Lord their God, and David their king, and of the fulfilment of the promise to Abraham that his spiritual seed should be as the sand of the sea (Hos 1:10; Hos 3:5), clearly refer to the New Testament dispensation.\n\nThe first and third chapters are in prose, the rest of the book is rhythmical. \n\n\n\nNext: Hosea Chapter 1\n\n","order":28,"numberOfChapters":14,"sha256":"5e42d4aa9dac6f16a101b90c3b192f5999d67bedbf1535a0de2ab14bf9b0b597","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/HOS/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"HOS","chapter":1},"lastChapterNumber":14,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/HOS/14.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"HOS","chapter":14},"totalNumberOfVerses":181},"chapter":{"number":13,"content":[{"type":"verse","number":2,"content":["according to their own understanding--that is, their arbitrary devising. Compare \"will-worship,\" Col 2:23. Men are not to be \"wise above that which is written,\" or to follow their own understanding, but God's command in worship. \n\nkiss the calves--an act of adoration to the golden calves (compare Kg1 19:18; Job 31:27; Psa 2:12).\n\n"]},{"type":"verse","number":3,"content":["they shall be as the morning cloud . . . dew-- (Hos 6:4). As their \"goodness\" soon vanished like the morning cloud and dew, so they shall perish like them. \n\nthe floor--the threshing-floor, generally an open area, on a height, exposed to the winds. \n\nchimney--generally in the East an orifice in the wall, at once admitting the light, and giving egress to the smoke.\n\n"]},{"type":"verse","number":4,"content":["(Hos 12:9; Isa 43:11). \n\nno saviour--temporal as well as spiritual. \n\nbesides me-- (Isa 45:21).\n\n"]},{"type":"verse","number":5,"content":["I did know thee--did acknowledge thee as Mine, and so took care of thee (Psa 144:3; Amo 3:2). As I knew thee as Mine, so thou shouldest know no God but Me (Hos 13:4). \n\nin . . . land of . . . drought-- (Deu 8:15).\n\n"]},{"type":"verse","number":6,"content":["Image from cattle, waxing wanton in abundant pasture (compare Hos 2:5, Hos 2:8; Deu 32:13-15). In proportion as I fed them to the full, they were so satiated that \"their heart was exalted\"; a sad contrast to the time when, by God's blessing, Ephraim truly \"exalted himself in Israel\" (Hos 13:1). \n\ntherefore have they forgotten me--the very reason why men should remember God (namely, prosperity, which comes from Him) is the cause often of their forgetting Him. God had warned them of this danger (Deu 6:11-12).\n\n"]},{"type":"verse","number":7,"content":["(Hos 5:14; Lam 3:10). \n\nleopard--The Hebrew comes from a root meaning \"spotted\" (compare Jer 13:23). Leopards lurk in thickets and thence spring on their victims. \n\nobserve--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.\n\n"]},{"type":"verse","number":8,"content":["\"Writers on the natures of beasts say that none is more savage than a she bear, when bereaved of her whelps\" [JEROME]. \n\ncaul of . . . heart--the membrane enclosing it: the pericardium. \n\nthere--\"by the way\" (Hos 13:7).\n\n"]},{"type":"verse","number":9,"content":["thou . . . in me--in contrast. \n\nhast destroyed thyself--that is, thy destruction is of thyself (Pro 6:32; Pro 8:36). \n\nin me is thine help--literally, \"in thine help\" (compare Deu 33:26). Hadst thou rested thy hope in Me, I would have been always ready at hand for thy help [GROTIUS].\n\n"]},{"type":"verse","number":10,"content":["I will be thy king; where--rather, as the Margin and the Septuagint, Syriac, Vulgate, \"Where now is thy king?\" [MAURER]. English Version is, however, favored both by the Hebrew, by the antithesis between Israel's self-chosen and perishing kings, and God, Israel's abiding King (compare Hos 3:4-5). \n\nwhere . . . Give me a king--Where now is the king whom ye substituted in My stead? Neither Saul, whom the whole nation begged for, not contented with Me their true king (Sa1 8:5, Sa1 8:7, Sa1 8:19-20; Sa1 10:19), nor Jeroboam, whom subsequently the ten tribes chose instead of the line of David My anointed, can save thee now. They had expected from their kings what is the prerogative of God alone, namely, the power of saving them. \n\njudges--including all civil authorities under the king (compare Amo 2:3).\n\n"]},{"type":"verse","number":11,"content":["I gave . . . king in . . . anger . . . took . . . away in . . . wrath--true both of Saul (Sa1 15:22-23; Sa1 16:1) and of Jeroboam's line (Kg2 15:30). Pekah was taken away through Hoshea, as he himself took away Pekahiah; and as Hoshea was soon to be taken away by the Assyrian king.\n\n"]},{"type":"verse","number":12,"content":["bound up . . . hid--Treasures, meant to be kept, are bound up and hidden; that is, do not flatter yourselves, because of the delay, that I have forgotten your sin. Nay (Hos 9:9), Ephraim's iniquity is kept as it were safely sealed up, until the due time comes for bringing it forth for punishment (Deu 32:34; Job 14:17; Job 21:19; compare Rom 2:5). Opposed to \"blotting out the handwriting against\" the sinner (Col 2:14).\n\n"]},{"type":"verse","number":13,"content":["sorrows of a travailing woman--calamities sudden and agonizing (Jer 30:6). \n\nunwise--in not foreseeing the impending judgment, and averting it by penitence (Pro 22:3). \n\nhe should not stay long in the place of the breaking forth of children--When Israel might deliver himself from calamity by the pangs of penitence, he brings ruin on himself by so long deferring a new birth unto repentance, like a child whose mother has not strength to bring it forth, and which therefore remains so long in the passage from the womb as to run the risk of death (Kg2 19:3; Isa 37:3; Isa 66:9).\n\n"]},{"type":"verse","number":14,"content":["Applying primarily to God's restoration of Israel from Assyria partially, and, in times yet future, fully from all the lands of their present long-continued dispersion, and political death (compare Hos 6:2; Isa 25:8; Isa 26:19; Eze 37:12). God's power and grace are magnified in quickening what to the eye of flesh seems dead and hopeless (Rom 4:17, Rom 4:19). As Israel's history, past and future, has a representative character in relation to the Church, this verse is expressed in language alluding to Messiah's (who is the ideal Israel) grand victory over the grave and death, the first-fruits of His own resurrection, the full harvest to come at the general resurrection; hence the similarity between this verse and Paul's language as to the latter (Co1 15:55). That similarity becomes more obvious by translating as the Septuagint, from which Paul plainly quotes; and as the same Hebrew word is translated in Hos 13:10, \"O death, where are thy plagues (paraphrased by the Septuagint, 'thy victory')? O grave, where is thy destruction (rendered by the Septuagint, 'thy sting')?\" The question is that of one triumphing over a foe, once a cruel tyrant, but now robbed of all power to hurt. \n\nrepentance shall be hid from mine eyes--that is, I will not change My purpose of fulfilling My promise by delivering Israel, on the condition of their return to Me (compare Hos 14:2-8; Num 23:19; Rom 11:29).\n\n"]},{"type":"verse","number":15,"content":["fruitful--referring to the meaning of \"Ephraim,\" from a Hebrew root, \"to be fruitful\" (Gen 41:52). It was long the most numerous and flourishing of the tribes (Gen 48:19). \n\nwind of the Lord--that is, sent by the Lord (compare Isa 40:7), who has His instruments of punishment always ready. The Assyrian, Shalmaneser, &c., is meant (Jer 4:11; Jer 18:17; Eze 19:12). \n\nfrom the wilderness--that is, the desert part of Syria (Kg1 19:15), the route from Assyria into Israel. \n\nhe--the Assyrian invader. Shalmaneser began the siege of Samaria in 723 B.C. Its close was in 721 B.C., the first year of Sargon, who seems to have usurped the throne of Assyria while Shalmaneser was at the siege of Samaria. Hence, while Kg2 17:6 states, \"the king of Assyria took Samaria,\" Kg2 18:10 says, \"at the end of three years they took it.\" In Sargon's magnificent palace at Khorsabad, inscriptions mention the number--27,280--of Israelites carried captive from Samaria and other places of Israel by the founder of the palace [G. V. SMITH].\n\n"]},{"type":"verse","number":16,"content":["This verse and Hos 13:15 foretell the calamities about to befall Israel before her restoration (Hos 13:14), owing to her impenitence. \n\nher God--the greatest aggravation of her rebellion, that it was against her God (Hos 13:4). \n\ninfants . . . dashed in pieces, &c.-- (Kg2 8:12; Kg2 15:16; Amo 1:13).\n\n\n\n\nNext: Hosea Chapter 14\n\n"]}],"introduction":"EPHRAIM'S SINFUL INGRATITUDE TO GOD, AND ITS FATAL CONSEQUENCE; GOD'S PROMISE AT LAST. (Hos. 13:1-16)\n\nThis 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.\n\nWhen 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). \n\noffended 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.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/HOS/13.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"HOS","chapter":13},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/HOS/14.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"HOS","chapter":14},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/HOS/12.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"HOS","chapter":12},"numberOfVerses":15}