Hosea 13:9-16

Utter destruction the just punishment for Israel’s guilt, Hosea 13:9-16.

This discourse closes with another description of the hopelessness of Israel’s condition. It has rebelled against Jehovah, who alone can save; therefore destruction has become inevitable; it has already begun and will not stop until the whole nation has been consumed.

O Israel, thou hast destroyed thyself; but in me is thy help This is one of the most abrupt sentences in the book of Hosea. On the assumption that the text is correct the abruptness has been explained as due to the profound emotion of the prophet, which caused him to break off before completing his thought. A more satisfactory rendering of the Hebrew though several words must be supplied in the English and in more complete accord with the context, is that of R.V.: “It is thy destruction, O Israel, that thou art against me, against thy help”; that is, by rebelling against Jehovah Israel signed its own death warrant. LXX. and Peshitto present a reading which removes in some measure the unusually elliptical character of the sentence, and adds strength to the utterance. Both read the latter part as a question: “who will be thy help?” In addition Peshitto reads the first part, “I have (a prophetic perfect) destroyed thee.” Following these translations, the whole verse may be read, “I am,” or, “he is,” “thy destruction; yea, who shall be thy helper?” This question connects naturally with Hosea 13:10. Neither king nor princes can save. Here again R.V. is to be preferred: “Where now is thy king, that he may save thee in all thy cities?” According to Hosea 10:14; Hosea 11:6, the destruction will fall upon the fortresses and cities; in their distress they will need and cry for help, but in vain. The king will be powerless against the wrath of Jehovah. Hosea 13:11 goes even further and states that the king will be entirely removed.

Thy judges Equivalent to “rulers,” as in Hosea 7:7, including “king and princes” mentioned in the last line. The second question is practically equivalent to the first.

Princes See on Hosea 3:4.

Give me Some commentators see here a reference to the demands for a king in the days of Samuel (1 Samuel 8:5 ff.). It is more probable, however, that the prophet has in mind more recent events, when the people by actions rather than by word of mouth expressed their demands for new kings and placed them upon the throne (Hosea 7:3 ff; Hosea 8:4). When the calamity falls it will be seen how helpless is the king in whom they place their confidence.

The tenses in Hosea 13:11 are frequentatives. Jehovah did it on more than one occasion, and he is still doing it. In Hosea 7:7, and Hosea 8:4, the prophet speaks of the frequent changes in dynasties as having been brought about by violence and assassination. This was done without consulting Jehovah and without his approval. In this verse the prophet considers the same events from a different viewpoint. He makes the additional statement that, though Jehovah was not consulted, the changes could not be made without his consent and co-operation. In one sense, therefore, the people made the kings, in another, Jehovah gave them. “God humored them; but these kings who were wrung from him (Hosea 8:4) he gave them in anger; they were not kings by God’s grace, but by his displeasure.” As he gave them, so he took them away; and the anarchy and disorder following were equally due to his wrath (Isaiah 9:18 ff.).

Hosea 13:12-16 do not contain a promise, as is sometimes asserted, but an additional threat. Bad as is the present confusion, severer judgments are yet to come.

Ephraim The northern kingdom. Iniquity… sin Synonyms.

Bound up… hid R.V., “laid up in store” Also synonymous expressions. The case is closed, all the evidence is in, and carefully preserved. Nothing will be overlooked on the day of reckoning. With this record of iniquity before him, what can Jehovah do but allow justice to have its way?

Sorrows (better, pangs) of a travailing woman A common figure of extreme anguish and distress (Micah 4:9; Isaiah 13:8; Isaiah 21:3, etc.). Ephraim is likened to the mother who is in the pangs of childbirth, but unable to bring forth and thus to put an end to the suffering. In the very next line the prophet changes the figure and likens Ephraim to the child about to be born. His folly is delaying the birth and is responsible for the continued suffering. Again and again the prophet shows that, whatever calamity may come, Israel alone is to blame for it.

Unwise Though aware of his duty in the matter, he failed to do his part. The exact translation of 13b is uncertain:

For he should not stay long in the place of the breaking forth of children R.V., “for it is time he should not tarry in the place… “; margin, “when it is time, he standeth not in… “ It may be difficult to decide between these and similar translations suggested, but the point of the argument is easily seen. Ephraim prevented the birth at the proper moment, either by not presenting himself for birth at the proper time or by retarding the process. By his attitude he increased the pain and endangered the life of both mother and child, in this figure one and the same person. Applied to the history of Israel, the figure illustrates the folly of the people, manifesting itself in their failure to heed the warnings and exhortations of the prophets. The latter pictured the possibilities of a new life, and set forth the manner of entering into it; but Israel stubbornly refused to enter in, and thus came to the very verge of destruction.

Death seems inevitable unless a skillful physician can be secured. In Israel’s crisis Jehovah alone can bring relief. Will he interfere? Hosea 13:14 supplies the answer. This verse has received all kinds of interpretations. Broadly speaking, the different views may be grouped under two heads: (1) those interpreting Hosea 13:14 as a promise; (2) those interpreting it as a threat, continuing the threats of Hosea 13:9-13. The former interpretation finds its chief support in the use made of the passage in 1 Corinthians 15:55. But, New Testament usage does not decide finally the primary meaning of an Old Testament passage (compare Hosea 11:1, with Matthew 2:15); and there can be no doubt that the demands of the language and of the context are best satisfied by the second interpretation. If this interpretation is accepted, 14a as well as 14b must be read as a question. With either interpretation the translation of 14b in R.V. is to be accepted instead of A.V. If the interpretation of Hosea 13:14 as a threat is correct the verse must be translated, “Shall I ransom them from the power of Sheol? Shall I redeem them from death? O death, where are thy plagues? O Sheol, where is thy destruction? repentance shall be hid from mine eyes.” The first two are rhetorical questions. Ephraim had endangered his life in spite of the physician’s advice. Shall Jehovah now rescue him from impending death? The answer in an emphatic No! He rather encourages death and Sheol to do their worst.

I will be thy plagues;… I will be thy destruction Better, R.V., “Where are thy plagues?… where is thy destruction?” Bring them hither! You shall have unhindered sway. Repentance shall be hid I will show no compassion (Amos 7:8). Hosea 13:15-16 expand the threat of destruction.

The interpretation just suggested is certainly more in accord with the general argument of the prophet than that which sees in Hosea 13:14 a promise. The latter view, which is based upon the translation of R.V. that of A.V. is universally admitted to be incorrect assumes between Hosea 13:13-14 an abrupt change of sentiment; Hosea 13:13 pictures Ephraim at the point of death, but the divine father heart cannot endure the prospect of dissolution. His compassion in aroused, and in 14a he promises deliverance from death and Sheol. Having reached this decision, he turns to these powers and asks triumphantly, “Where are now your plagues and destruction?” They can do no more harm, since Jehovah has taken the part of Israel. The last clause is a promise that Jehovah will not change his mind concerning the promise just made.

Ransom… redeem Not simply deliver. Death is so certain of its victim that it will not let go without a ransom.

Grave Better, with R.V., “Sheol,” the place of departed personalities (Habakkuk 2:5; Isaiah 5:14). Both Paul (1 Corinthians 15:55) and Hosea call upon death and Sheol to do their worst, but there in a difference between the two. Hosea is in earnest because he can see only darkness and gloom beyond. Not so Paul; he defies their powers because he was acquainted with Him who brought immortality to light.

15, 16. Whatever the prosperity in the past, whatever the condition in the present, the future has only destruction in store.

He Must be the entire nation.

Fruitful A play upon Ephraim, for its Hebrew equivalent and the original of fruitful are similar in sound (Genesis 49:22; Hosea 8:9).

Among his brethren This translation requires that he be interpreted of the tribe Ephraim, his brethren being the other tribes; but the context makes this impossible. For this reason many modern commentators favor the reading, “among the reed grass” (Genesis 41:2; Genesis 41:18), which is found in a few Hebrew manuscripts and was accepted as original by a few early Jewish scholars. The word translated reed grass is an Egyptian loan word; this fact, and its similarity in Hebrew to the original for brethren may account for the confusion. Whether this reading is accepted or not, Israel is pictured as a flourishing plant with every prospect of bearing plentiful fruit.

East wind It will swiftly destroy the prospects (Hosea 12:1).

Wind of Jehovah So called because Jehovah uses the wind as an instrument of judgment.

Spring… fountain From it the plant draws moisture and nourishment. In the case of Israel, the resources needed for success. If the reading “reed grass” is correct, it may be an allusion to Israel’s dependence upon Egypt; at any rate, the “east wind” seems to be a figure of the Assyrian conqueror, who comes from the east (Isaiah 21:1). That a foreign invasion is in the prophet’s mind in made clear in the last clause of Hosea 13:15, which describes the calamity without the use of a figure.

He Emphatic in Hebrew. The enemy described as east wind. All pleasant [“goodly”] vessels All articles of value (Nahum 2:9; Jeremiah 25:34). Hosea 13:16 (Hosea 14:1, in the Hebrew) is the final summing up.

Samaria The capital represents the whole nation.

Shall become desolate R.V., more correctly, “shall bear her guilt” (Hosea 10:2), which consists in rebellion against Jehovah (Hosea 7:14; Isaiah 1:2).

Shall fall by the sword Compare Hosea 11:6. The most horrible cruelties of ancient warfare shall be visited upon them (Hosea 10:14; Amos 1:13; compare Psalms 137:9; 2 Kings 15:16). Indeed, a horrible fate is awaiting the apostate children of Jehovah.