Hosea 12:2-5

2. The southern kingdom was equally guilty.

Controversy See on Hosea 4:1.

Judah Some substitute “Israel.” Also, which is in the English translations, is not in the original (see on Hosea 5:5).

Jacob Since the name stands in parallelism with Judah it would seem to be a poetic synonym of the latter. If Israel is substituted in the first clause Jacob may be regarded as a poetic synonym of Israel, used so as to prepare the way for the references to the patriarch Jacob. If Hosea 11:12 b, is original still another interpretation is possible: Judah the southern kingdom; Jacob, which is equivalent to Israel the northern kingdom: the two together make up the whole nation. The third interpretation is favored by Hosea 12:13, which seems to imply that in chapter 12 Hosea compares the whole nation with its ancestor.

His ways… doings The faithless conduct condemned in Hosea 11:12; Hosea 12:1 (compare Hosea 4:9; Hosea 7:2).

In Hosea 12:3-5 (compare Hosea 12:13) the prophet introduces abruptly a reference to three incidents in the life of the patriarch Jacob: one connected with his birth (Genesis 25:26), another with his return from Aram (Genesis 32:22 ff.), and a third with his journey to or from Aram (Genesis 28:10-22; Genesis 35:9-15). The place of these historical references in the argument of Hosea is variously interpreted. Some see in them a commendation of the patriarch, whose acts indicated his anxiety for divine and paternal blessings; this commendation implies a condemnation of his descendants who are spiritually indifferent. Others see in them a condemnation of the patriarch, who even before his birth practiced deceit and who in manhood sought to take advantage of God and man. Small wonder that his descendants are full of lies and falsehoods. Still others see a condemnation of Jacob in the first reference and a commendation in the others. On the whole, the first interpretation is to be preferred.

Took his brother by the heel Though the exact meaning of the verb is uncertain, the thought is that Jacob desired to be born first, so as to enjoy the rights of the firstborn (Genesis 27:36). The prophet does not justify the act.

For purposes of illustration it is not necessary to pass judgment on the merits of an act (compare Luke 16:1 ff.). In later life the patriarch manifested still greater anxiety for the divine blessing.

By his strength R.V., “in his manhood” (Genesis 49:3).

Had power with God Margin R.V., “strove”; margin A.V., “behaved himself princely.” Again the exact meaning of the verb is uncertain. The reference is to Genesis 32:22 ff.

Hosea 12:4 describes the conflict in greater detail.

The angel Equivalent to “God” in Hosea 12:3 (see on Zechariah 1:11).

Prevailed His persistence was rewarded.

Wept Jacob’s tears were a further evidence of his anxiety. The shedding of tears is not mentioned in Genesis.

Made supplication Compare Genesis 32:26. If only Israel would follow the footsteps of Jacob they too would receive the divine blessing.

He It seems best to carry over the subject from the preceding and make he refer to Jacob.

Him Jehovah. Both the order and the prophet’s purpose, to impress upon the Israelites the truth that the vision at Beth-el was the result of Jacob’s spiritual longings, make it probable that he thought of that vision as having been granted on Jacob’s return from Aram (Genesis 35:9-15).

He spake That is, Jehovah.

With us What Jehovah said to Jacob applied equally to his descendants. The text is greatly improved, however, if we read, with Peshitto and other ancient versions, “with him,” that is, with Jacob. LXX. also seems to have read the pronoun of the third person singular, though in other respects its text of 4b is inferior to the Hebrew.

Hosea 12:5 is thought by many to be a later addition, “by some pious reader of a very late date.” The English translators evidently took 5a in apposition to he, the subject of spake (Hosea 12:4). By identifying the God who blessed the yearning Jacob with Jehovah, whom, nominally at least, they worshiped as their deliverer and helper, the prophet prepared the way for the exhortation in Hosea 12:6. If he rewarded the perseverance of your ancestor he will in the same manner reward you, if you earnestly seek him. The thought remains the same if we regard, as seems more probable, Hosea 12:5 in construction independent of the preceding: “And Jehovah is the God of hosts; Jehovah is his memorial name.”

Memorial R.V., “memorial name.” The name by which the God of Israel is to be remembered (Exodus 3:15).

Jehovah God of hosts Identical in meaning with the shorter “Jehovah of hosts.” As used by the prophets, this title designates Jehovah as the Lord of all powers in the world and in nature. There is still a difference of opinion as to the original significance of host. 1. Some think that host referred primarily to the angels. According to Ewald the phrase arose on the occasion of some great victory, when it seemed as if the host of heavenly beings had come down to the relief of the people (compare Psalms 103:21; Nehemiah 9:6). 2. Others think that the hosts were originally the armies of Israel, whose leader Jehovah is represented as being (Exodus 7:4; Exodus 12:41; Exodus 12:51). 3. Still others take it to refer primarily to the stars, which are frequently called “the hosts of heaven” (Deuteronomy 4:19; Isaiah 34:4). 4. Sayce connects it with Babylonian mythology. Jehovah, he identifies with Sin, the moon-god. Sin is called “the enchanter of the spirits of the hosts.” This title in its Hebrew form was, he thinks, transferred from Sin to Jehovah. But whatever the primary usage of the title the prophets gave to it a sublimer content.