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Text -- Hosea 14:8-9 (NET)
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A gracious promise from God of hearing prayers.
Wesley: Hos 14:8 - -- tree - As a weary traveller finds rest and safety under a thick tree, so there is safety and refreshment under the protection of the Lord.
tree - As a weary traveller finds rest and safety under a thick tree, so there is safety and refreshment under the protection of the Lord.
Wesley: Hos 14:9 - -- The ways which he would have us walk in towards him, his law, his ordinances, his whole doctrine are all righteous and equal. And the ways wherein God...
The ways which he would have us walk in towards him, his law, his ordinances, his whole doctrine are all righteous and equal. And the ways wherein God walks towards us, in afflicting or comforting are all righteous and equal.
Wesley: Hos 14:9 - -- Will approve them all, justifying the righteousness of God's displeasure, and confessing he remembereth mercy in the midst of judgment. And justifying...
Will approve them all, justifying the righteousness of God's displeasure, and confessing he remembereth mercy in the midst of judgment. And justifying the righteousness of his precepts by endeavouring to observe them.
Wesley: Hos 14:9 - -- Wilful, obstinate sinners, stumble and are offended at his commands, but more at his judgments; they cast off the one, and vainly hope to shift off th...
Wilful, obstinate sinners, stumble and are offended at his commands, but more at his judgments; they cast off the one, and vainly hope to shift off the other, 'till at last they fall under the weight of their own sins and God's wrath.
JFB: Hos 14:8 - -- Being brought to penitence by God's goodness, and confessing and abhorring his past madness.
Being brought to penitence by God's goodness, and confessing and abhorring his past madness.
JFB: Hos 14:8 - -- I Jehovah have answered and regarded him with favor; the opposite of God's "hiding His face from" one (Deu 31:17). It is the experience of God's favor...
I Jehovah have answered and regarded him with favor; the opposite of God's "hiding His face from" one (Deu 31:17). It is the experience of God's favor, in contrast to God's wrath heretofore, that leads Ephraim to abhor his past idolatry. Jehovah heard and answered: whereas the idols, as Ephraim now sees, could not hear, much less answer.
JFB: Hos 14:8 - -- Or cypress; ever green, winter and summer alike; the leaves not falling off in winter.
Or cypress; ever green, winter and summer alike; the leaves not falling off in winter.
JFB: Hos 14:8 - -- "From Me," as the root. Thou needest go no farther than Me for the supply of all thy wants; not merely the protection implied by the shadow of the cyp...
"From Me," as the root. Thou needest go no farther than Me for the supply of all thy wants; not merely the protection implied by the shadow of the cypress, but that which the cypress has not, namely, fruit, all spiritual and temporal blessings. It may be also implied, that whatever spiritual graces Ephraim seeks for or may have, are not of themselves, but of God (Psa 1:3; Joh 15:4-5, Joh 15:8; Jam 1:17). God's promises to us are more our security for mortifying sin than our promises to God (Isa 27:9).
JFB: Hos 14:9 - -- EPILOGUE, summing up the whole previous teaching. Here alone Hosea uses the term "righteous," so rare were such characters in his day. There is enough...
EPILOGUE, summing up the whole previous teaching. Here alone Hosea uses the term "righteous," so rare were such characters in his day. There is enough of saving truth clear in God's Word to guide those humbly seeking salvation, and enough of difficulties to confound those who curiously seek them out, rather than practically seek salvation.
JFB: Hos 14:9 - -- Stumble and are offended at difficulties opposed to their prejudices and lusts, or above their self-wise understanding (compare Pro 10:29; Mic 2:7; Ma...
Stumble and are offended at difficulties opposed to their prejudices and lusts, or above their self-wise understanding (compare Pro 10:29; Mic 2:7; Mat 11:19; Luk 2:34; Joh 7:17; 1Pe 2:7-8). To him who sincerely seeks the agenda, God will make plain the credenda. Christ is the foundation-stone to some: a stone of stumbling and rock of offense to others. The same sun softens wax and hardens clay. But their fall is the most fatal who fall in the ways of God, split on the Rock of ages, and suck poison out of the Balm of Gilead.
Clarke: Hos 14:8 - -- What have I to do any more with idols? - The conversion of Ephraim is now as complete as if was sincere. God hears and observes this
What have I to do any more with idols? - The conversion of Ephraim is now as complete as if was sincere. God hears and observes this
Clarke: Hos 14:8 - -- I am like a green fir tree - Perhaps these words should be joined to the preceding, as Newcome has done, and be a part of God’ s speech to Ephr...
I am like a green fir tree - Perhaps these words should be joined to the preceding, as Newcome has done, and be a part of God’ s speech to Ephraim. "I have heard him; and I have seen him as a flourishing fir tree."He is become strong and vigorous; and from his present appearance of healthiness, his future increase and prosperity may be safely anticipated
Clarke: Hos 14:8 - -- From me is thy fruit found - All thy goodness springs from the principle of grace which I have planted in thy soul; for as the earth cannot bring fo...
From me is thy fruit found - All thy goodness springs from the principle of grace which I have planted in thy soul; for as the earth cannot bring forth fruit without the blessing of God, sending the dews and rains, with the genial rays of the sun, so neither can the soul of man, even of the most pious, bear fruit, without a continual influence from the Most High. Without the former, neither grass could grow for cattle, nor corn for the service of man; without the latter, no seeds of righteousness could take root, no stalk of promise could grow, no fruit of grace could be produced. And the unclean spirit, which was cast out, would soon return; and, finding his former house empty, swept, and garnished, would re-enter with seven demons of greater power and worse influence; and the latter end of that man would be worse than the first. Reader, ever consider that all thy good must be derived from God; and all that good must be preserved in thee by his continued influence of light, love, and power upon thy soul.
Clarke: Hos 14:9 - -- Who is wise, and he shall understand these things? - What things? Those which relate to the backslidings, iniquity, and punishment of Israel; and to...
Who is wise, and he shall understand these things? - What things? Those which relate to the backslidings, iniquity, and punishment of Israel; and to the mercy and kindness of God in their promised restoration. The things which belong to the work of sin in the heart; the things which belong to the work of grace in the soul; and particularly the things mentioned in this wonderful chapter
Clarke: Hos 14:9 - -- Prudent, and he shall know them? - He who endeavors to understand them, who lays his heart to them, such a person shall understand them
Prudent, and he shall know them? - He who endeavors to understand them, who lays his heart to them, such a person shall understand them
Clarke: Hos 14:9 - -- For the ways of the Lord are right - This is the conclusion which the prophet makes from the whole. All God’ s conduct, both in the dispensatio...
For the ways of the Lord are right - This is the conclusion which the prophet makes from the whole. All God’ s conduct, both in the dispensation of justice and mercy, is right: all as it should be, all as it must be; because he is too wise to err, too good to be unkind
Clarke: Hos 14:9 - -- The just shall walk, in them - This is a truth which he will always acknowledge; and illustrate it by a righteous and godly life
The just shall walk, in them - This is a truth which he will always acknowledge; and illustrate it by a righteous and godly life
Clarke: Hos 14:9 - -- But the transgressors shall fall therein - Howsoever good they might have been before, if they do not consider the necessity of depending upon God; ...
But the transgressors shall fall therein - Howsoever good they might have been before, if they do not consider the necessity of depending upon God; of receiving all their light, life, power, and love from him; ever evidencing that faith which worketh by love; maintaining an obedient conduct, and having respect to all God’ s precepts; they shall fall, even in the "way of righteousness."When still using the Divine ordinances, and associating with God’ s people, they shall perish from the way; and be like Ephraim, who once "spoke trembling,"and "was exalted in Israel,"who was "God’ s beloved son,"and "called out of Egypt;"yet, by "offending in Baal,"giving way to "the idols of his heart,"fell from God, fell into the hands of his enemies, and became a wretched thrall in a heathen land
"Whoso is wise, let him understand these things
Whoso is prudent, let him know them!"-
He who is well instructed will make a proper application of what he has here read; will tremble at the threatenings, and embrace the promises, of his God
The Targum is worthy the most serious attention
"The ways of the Lord are right, and the just who walk in them shall live for ever; but the ungodly, because they have not walked in them, shall be delivered into hell.
How instructive, how convincing, how awakening, and yet how consolatory, are the words of this prophecy! Reader, lay them to heart. A godly mind cannot consider them in vain; such shall know them, and know that the ways of the Lord are right
Calvin: Hos 14:8 - -- The Prophet again introduces the Israelites speaking as before, that they would deplore their blindness and folly, and renounce in future their super...
The Prophet again introduces the Israelites speaking as before, that they would deplore their blindness and folly, and renounce in future their superstitions. The confession then which we have before noticed is here repeated; and it is a testimony of true repentance when men, being ashamed, are displeased with themselves on account of their sins, and apply their minds to God’s service, and detest their whole former life. To this subject belongs what the Prophet now says. It is a concise discourse; but yet its brevity contains nothing obscure. Ephraim, he says, What have I to do with idols? There is indeed a verb understood, ‘Ephraim “shall say”, What have I to do with idols?’ But still it is evident enough what the Prophet means. There is then in these words, as I have said, a sincere confession; for the ten tribes express their detestation of their folly, that they had alienated themselves from the true God, and became entangled in false and abominable superstitions: hence they say, What have we to do with idols? and when they add, any more, they confess that their former life had been corrupt and vicious: at the same time they announce their own repentance, when they say that they would have nothing more to do with fictitious gods.
The reason follows, because God will hear and look on Israel, so as to become to him a shady tree. Some so explain this, as though God promised to be propitious to Israel after they had manifested their repentance. But they pervert the sense of the Prophet; for, on the contrary, he says, that after the Israelites shall perceive, and find even by the effect, that God is propitious to them, they will then say, “How foolish and mad we were, while we followed idols? It is now then time that our souls should recumb on God.” Why? “Because we see that there is nothing better for us than to live under his safeguard and protection; for he hears us, he regards us, he is to us like a shady tree, so that he protects us under his shadow.” We now perceive how these two clauses are connected together; for God shows the reason why Ephraim will renounce his idols because he will perceive that he was miserably deceived as long as he wandered after his idols. How will he perceive this? Because he will see that he is now favoured by the Lord, and that he was before destitute of his help. When God then shall give such a proof to his people, he will at the same time produce this effect, that they will cast away all false confidences, and confess that they were miserable and wretched while they were attached to idols. He therefore says, I have heard and favoured him What is then later in the words of the Prophet goes before; it precedes in order of things this clause, Ephraim shall say, What have I to do with idols?
In saying, I will be as a shady fir-tree, and adding at the same time, From me is thy fruit found, the two similitudes seem not to accord; for, as it is well known, the fir-tree bears no fruit. Why then is fruit mentioned? The answer is that these two similitudes are not connected. For when God compares himself to a fir-tree, he speaks only of protection: and we know that when one seeks a cooling shade, he may find it under a fir-tree; besides, it is always green, as we all know, when leaves fall from other trees; and further, its height and thickness afford a good shadow. The reason, then, why God promises to be like a fir-tree to his people is this, because all who will fly under his shadow shall be preserved from the heat. But the meaning of the second similitude, that God would supply his people with fruit, is different. The Prophet had said before that the Israelites would be like a tree, which fixes its roots deep in the ground. He now transfers the name of a tree to God. Both these things are true; for when God makes us fruitful we are branches set in the best vine; and it is also true, that the whole fruit we have is from him; for all vigour would fail us, except God were to supply us with moisture, and even life itself. We now then see that there is no inconsistency in the words of the Prophet, as the object is different From me then is thy fruit found; as though God said, that the Israelites, if wise, would be content with his favour; for they who seek support from him will be satisfied; because they will find from him fruit sufficiently rich and abundant. We now then understand what is meant. But it follows —
Calvin: Hos 14:9 - -- The Prophet, I have no doubt, very often inculcated what he here says, and frequently recalled it to mind, for we know that he had a constant struggl...
The Prophet, I have no doubt, very often inculcated what he here says, and frequently recalled it to mind, for we know that he had a constant struggle with extreme obstinacy. It was not only for one day that he found the people hard and perverse, but through the whole course of his preaching. Since then the Israelites continued, either openly to despise the Prophet’s teaching, or at least to regard as fables what they heard from his mouth, or to chide him in words, and even to threaten him, when he treated them with severity and when the Prophet saw that the wickedness of the people was irreclaimable, he, being armed with confidence, no doubt went forth very often among them, and said “Ye think that you shall be unpunished, while ye make a mock of what I teach; ye shall surely find at last that the ways of the Lord are right.” And I have already reminded you, that the Prophets, after having harangued the people at large and in many words, reduced at last into brief heads what they had taught; for it is not probable, that since Hosea had so long discharged the office of a teacher, he had spoken only these few things, which might have been gone through in three hours. This is absurd. But when he had diligently attended to the office deputed to him, he afterwards, as I have said, collected together these few chapters, that the remembrance of his teaching might be perpetuated. What he was constrained then often to repeat, he now lays down at the end of his book, that it might be as it were a complete sealing up of his teaching.
Who is wise, he says, and he will understand these things? who is intelligent, and he will know them? This interrogatory mode is expressive; for Hosea was amazed at the fewness of those who yielded themselves to be taught by God. The Israelites no doubt, arrogated to themselves great wisdom, as ungodly men are wont to do. For they seem to themselves to be then especially acute, when they laugh at every thing like piety, when they treat God’s name with scorn, and indulge themselves, as we see at this day, in their own impiety. And this diabolical rage lays hold on many, because they think that they would be very simple and stupid, were they to embrace any thing the Scripture contains. “O! what is faith but foolish credulity?” This is the thought that comes to their minds. There are also filthy dogs, who hesitate not to vomit forth such a reproach as this, “Only believe! But what is this thy believing, but wilfully to give up all judgement and all choice, and to allow thyself to be like mute cattle driven here and there? If then thou art wise, believe nothing.” Thus godless men speak; and hence, as I have said, they pride themselves on their own acuteness, when they can shake off every fear of God and all regard for divine truth. There were many such, we may easily believe, in the time of the Prophet. Since then the whole land was filled with dreadful contempt of God, and yet men commonly thought themselves wise, nay, imagined in their deep thoughts, as Isaiah says, 101 that they could deceive God, he now asks, Who is wise, and he will understand? As though he said, “I indeed see, that if I believe you, ye are all wise; for, imitating the giants, ye dare to rise up against God, and ye think yourselves ingenious when ye elude every truth, when ye proudly tread religion under foot; in this way ye are all wise. But at the same time, if there be any grain of wisdom in you, you must surely acknowledge me to be sent by God, and that what I declare is not the invention of men, but the word of the living God.” We now then see what force there is in this question, when the Prophet says, Who is wise, and he will understand these things? Who is intelligent, and he will know them?
We at the same time see that the Prophet here condemns all the wisdom of men, and as it were thunders from heaven against the pride of those who thus presumptuously mock God; for how much soever they imagined themselves to be pre-eminent, he intimates that they were both blind and stupid and mad. Who then is wise? he says. But at the same time, he shows that the true wisdom of men is to obey God and to embrace his word; as it is said in another place, that wisdom and the beginning of wisdom is the fear of God, (Pro 1:7.) Whosoever then wishes to be truly wise, he must begin with the fear of God and with reverence to his word; for where there is no religion, men cannot certainly understand any thing aright. Let us suppose men endued, not only with great clearness of mind, but also with the knowledge of all the sciences; let them be philosophers, let them be physicians, let them be lawyers, let nothing be wanting to them, except that they have no true knowledge of eternal life, would it not be better for them to be mere cattle than to be thus wise, to exercise their minds for a short time on fading things, and to know that all their highly valued treasure shall perish with their life? Surely to be thus wise is far more wretched than if men were wholly void of understanding. Justly then does the Prophet intimate here that those were not only foolish, but also mad, and wholly destitute of all understanding, who regarded not celestial truth, and were deaf to the Prophets, and discerned not when God spake, nor understood the power of his word. All then who are not thus wise, the Prophet justly says, are utterly void of all prudence and judgement: he therefore repeats the same thing, Who is wise, and he will understand these things? Who is intelligent, and he will know them? that is, “If any excels others, he ought surely to show in this particular his wisdom, and if any one is endued with common understanding, he ought to know what this doctrine means, in which the image and glory of God shine forth brightly. All then who know and understand nothing in this respect are no doubt altogether foolish.”
He afterwards adds, For right are the ways of Jehovah He alleges this truth in opposition to the profane rashness of men, who haughtily reject God, and dare to despise his word. Right, he says, are the ways of the Lord: and by saying that they are right, he no doubt glances at the abominable blasphemies which the ungodly have recourse to, when they wish to render the word of God not only odious and contemptible, but also absurd, so as not to deserve any respect. Thus we see at this day, that godless men not only in words reject both the Law and the Prophets, but also search out pretences, that they may appear to be doing right in destroying all faith in the oracles of God. For instance, they seek out every sort of contradiction in Scripture, every thing not well received, every thing different from the common opinion, — all these absurdities, as they call them, they collect together, and then they draw this conclusion, that all those are fools, who submit to any religion, since the word of God, as they say, contains so many absurd things. This raving madness prevailed then no doubt in the world: and the Prophet, by saying that right are the ways of Jehovah, means, that how much soever the ungodly may clamour, or murmur, or taunt, nothing is yet done by the Lord but what is right, and free from every blame and defect. However much then the ungodly may vomit forth slanders against the word of God, it is the same as if they threw dust into the air to darken the light of the sun; just so much they effect, he seems to say, by their audacity: for perfect rectitude will ever be found in the ways of the Lord; his word will ever be found free from every stain or defect.
He then adds, And the just shall walk in them, but in them shall the ungodly stumble By saying that the just shall walk in them, he confirms the last sentence by experience, for the just really find the ways of the Lord to be right We ought also to be furnished with this assurance, if we would boldly repel all the impious calumnies, which are usually heaped together by profane men against the word of God: for if we know not what it is to walk in the ways of the Lord, we shall surely, as soon as any thing is alleged against them, be suspended in doubt, or be wholly upset; for we see that many, not deeply rooted in the word of God, instantly quail, as soon as any thing is said against it, because they know not what it is to walk in the ways of the Lord; but they who walk in the Lord’s ways courageously fight against all the temptations of the world; they carry on the context that they may attain celestial life; they feel assured that though now miserable for a time, they shall yet be blessed, for they have embraced the grace of God in Christ; they are sustained too by their own conscience, so that they can look down on all the reproaches and slanders of the world, and proceed onward in their course. They then who thus walk in the ways of the Lord are unconquerable; yea, were the whole world to oppose them, and were the ungodly with their profane words to infect the whole atmosphere, the godly would still pursue their course until they reached the end. All the ways of Jehovah are therefore right, the just shall walk in them; but in them shall the ungodly stumble, or fall; for
End of the Prophecies of Hosea
Defender: Hos 14:9 - -- True wisdom exists only in those whose minds have been redeemed and are focused on God (2Ti 1:7; Rom 11:33-36; 1Co 2:6-8; Col 2:3).
True wisdom exists only in those whose minds have been redeemed and are focused on God (2Ti 1:7; Rom 11:33-36; 1Co 2:6-8; Col 2:3).
Defender: Hos 14:9 - -- "There is a way that seemeth right unto a man, but the end thereof are the ways of death" (Pro 16:25). In contrast, "the ways of the Lord are right!""
"There is a way that seemeth right unto a man, but the end thereof are the ways of death" (Pro 16:25). In contrast, "the ways of the Lord are right!""
TSK: Hos 14:8 - -- What : Hos 14:2, Hos 14:3; Job 34:32; Act 19:18-20; 1Th 1:9; 1Pe 1:14-16, 1Pe 4:3, 1Pe 4:4
I have : Job 33:27; Jer 31:18-20; Luk 15:20; Joh 1:47, Joh ...
TSK: Hos 14:9 - -- wise : Psa 107:43; Pro 1:5, Pro 1:6, Pro 4:18; Jer 9:12; Dan 12:10; Mat 13:11, Mat 13:12; Joh 8:47; Joh 18:37
for : Gen 18:25; Deu 32:4; Job 34:10-12,...
wise : Psa 107:43; Pro 1:5, Pro 1:6, Pro 4:18; Jer 9:12; Dan 12:10; Mat 13:11, Mat 13:12; Joh 8:47; Joh 18:37
for : Gen 18:25; Deu 32:4; Job 34:10-12, Job 34:18, Job 34:19; Psa 19:7, Psa 19:8, Psa 119:75, Psa 119:128; Eze 18:25, Eze 33:17-20; Zep 3:5; Rom 7:12
and the : Job 17:9; Psa 84:5, Psa 84:7; Pro 10:29; Isa 8:13-15; Mat 11:19
but : Luk 2:34, Luk 4:28, Luk 4:29, Luk 7:23; Joh 3:19, Joh 3:20, Joh 9:39, Joh 15:24; Rom 9:32, Rom 9:33; 2Co 2:15, 2Co 2:16; 2Th 2:9-12; 1Pe 2:7, 1Pe 2:8
collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Hos 14:8 - -- Ephraim shall say, what have I to do anymore with idols? - So Isaiah fortells, "The idols He shall utterly abolish"Isa 2:18. Aforetime Ephraim ...
Ephraim shall say, what have I to do anymore with idols? - So Isaiah fortells, "The idols He shall utterly abolish"Isa 2:18. Aforetime Ephraim said obstinately, in the midst of God’ s chastisements; "I will go after my lovers, who give me my bread and my water, my wool and my flax, mine oil and my drink"Hos 2:5. Now she shall renounce them wholly and forever. This is entire conversion, to part wholly with everything which would dispute the allegiance with God, to cease to look to any created thing or being, for what is the gift of the Creator alone. So the Apostle says, "what concord hath Christ with Belial?"2Co 6:15. This verse exhibits in few, vivid, words, converted Ephraim speaking with God, and God answering; Ephraim renouncing his sins, and God accepting him; Ephraim glorying in God’ s goodness, and God reminding him that he holds all from Himself.
I have heard and observed him - God answers the profession and accepts it. I, (emphatic) "I Myself have heard and have answered,"as He says, "Before they call I will answer"Isa 65:24. Whereas God, before, had hid His face from them, or had "observed"Hos 13:7 them, only as the object of His displeasure, and as ripe for destruction, now He reverses this, and "observes"them, in order to forecome the wishes of their hearts before they are expressed, to watch over them and survey and provide for all their needs. To this, Ephraim exulting in God’ s goodness, answers, "I"am "like a green fir tree,"i. e., ever-green, ever-fresh. The "berosh,"(as Jerome, living in Palestine, thought) one of the large genus of the "pine"or "fir,"or (as others translated) the cypress , was a tall stately tree Isa 55:13; in whose branches the stork could make its nest Psa 104:17; its wood precious enough to be employed in the temple (1 Kings 5:22, 24 (1Ki 5:8, 1Ki 5:10, English); 6:15, 34); fine enough to be used in all sorts of musical instruments 2Sa 6:5; strong and pliant enough to be used for spears Nah 2:3.
It was part of the glory of Lebanon Isa 37:24; Isa 60:13. A Greek historian says that Lebanon "was full of cedars and pines and cypresses, of wonderful beauty and size". A modern traveler says, of "the cypress groves of Lebanon"; "Each tree is in itself a study for the landscape painter - some, on account of their enormous stems and branches. Would you see trees in all their splendor and beauty, then enter these wild groves, that have never been touched by the pruning knife of art."This tree, in its majestic beauty, tenacity of life, and undying verdure, winter and summer, through the perpetual supply of sap, pictures the continual life of the soul through the unbroken supply of the grace of God. Created beauty must, at best, be but a faint image of the beauty of the soul in grace, for this is from the indwelling of God the Holy Spirit.
From Me is thy fruit found - Neither the pine nor the cypress bear any fruit, useful for food. It is probable then that here too the prophet fills out one image by another and says that restored Israel, the Church of God, or the soul in grace, should not only have beauty and majesty, but what is not, in the way of nature, found united therewith, fruitfulness also. From Me is thy fruit found; as our Lord says, "I am the vine, ye are the branches"Joh 15:5. Human nature, by itself, can as little bear fruit well-pleasing to God, as the pine or cypress can bear fruit for human use. As it were a miracle in nature, were these trees to bring forth such fruit, so, for man to bring forth fruits of grace, is a miracle of grace. The presence of works of grace attests the immediate working of God the Holy Spirit, as much as any miracle in nature.
Barnes: Hos 14:9 - -- Who is wise and he shall understand these things? - The prophet says this, not of the words in which he had spoken, but of the substance. He do...
Who is wise and he shall understand these things? - The prophet says this, not of the words in which he had spoken, but of the substance. He does not mean that his style was obscure, or that he had delivered the message of God in a way difficult to be understood. This would have been to fail of his object. Nor does he mean that human acuteness is the key to the things of God. He means that those only of a certain character, those "wise,"through God, unto God, will understand the things of God. So the Psalmist, having related some of God’ s varied chastenings, mercies and judgments, sums up, "Whoso is wise and will observe these things, even they shall understand the loving kindness of the Lord"Psa 107:43. So Asaph says that God’ s dealings with the good and bad in this life were "too hard"for him to "understand, until"he "went into the sanctuary of God;"then "understood"he "their end"Psa 73:16-17.
In like way Daniel, at the close of his prophecy, sums up the account of a sifting-time, "Many shall be purified and made white and tried, and the wicked shall do wickedly; and none of the wicked shall understand, but the wise shall understand"Dan 12:10. As these say that the wise alone understand the actual dealings of God with man, so Hosea says, that the wise alone would understand what he had set forth of the mercy and severity of God, of His love for man, His desire to pardon, His unwillingness that any should perish, His longing for our repentance, His store of mercies in Christ, His gifts of grace and His free eternal love, and yet His rejection of all half-service and His final rejection of the impenitent. "Who is wise?""The word "who"is always taken, not for what is impossible, but for what is difficult."So Isaiah saith, "Who hath believed our report, and to whom is the Arm of the Lord revealed?"Isa 53:1.
Few are wise with "the wisdom which is from above;"few understand, because few wish to understand, or seek wisdom from Him who "giveth to all men liberally, and upbraideth not"Jam 1:5. The question implies also, that God longs that people should understand to their salvation. He inquires for them, calls to them that they would meditate on His mercies and judgments. As Paul says, "Behold the goodness and severity of God; on them which fell, severity; but toward thee, goodness, if thou continue in His goodness. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out"Rom 11:22, Rom 11:33. Unsearchable to intellect and theory; intelligible to faith and for acting on.
And he shall understand these things - (that is, that he may understand). The worldly-wise of that generation, too, doubtless, thought themselves too wise to need to understand them; as the wise after this world counted the Cross of Christ foolishness.
Prudent - Properly "gifted with understanding,"the form of the word expressing, that he was "endowed with"this "understanding,"as a gift from God. And He shall know them. While the wise of this world disbelieve, jeer, scoff at them, in the name of human reason, he who has not the natural quickness of man only, but who is endued with the true wisdom, shall "know"them. So our Lord says, "If any man will do His will, he shall know of the doctrine whether it is of God"Joh 7:17. The word, "wise,"may especially mean him who contemplates these truths and understands them in themselves, yet plainly so as to act upon them; and the word "endued with prudence,"may especially describe such as are gifted with readiness to apply that knowledge to practice, in judgment, discrimination, act . By uniting both, the prophet joins contemplative and practical wisdom, and intensifies the expression of God’ s desire that we should be endowed with them.
For the ways of the Lord are right - If in the word, "ways,"the figure is still preserved, the prophet speaks of the "ways,"as "direct and straight;"without a figure, as "just and upright."
The ways of the Lord - Are, what we, by a like figure, call "the ‘ course’ of His providence;"of which Scripture says, "His ways are judgment"Deu 32:4; Dan 4:37; "God, His ways are perfect"Psa 18:30; "the Lord is righteous in all His ways, and holy in all His works"Psa 145:17; "Thy way is in the sea, and Thy paths in the great waters, and Thy footsteps are not known"Psa 77:19; "lo, these are parts of His ways, but how little a portion is heard of Him, and the thunder of His power who can understand?"Job 26:14; "who hath enjoined Him His way, and who can say, Thou hast wrought iniquity?"Job 36:23. These "ways of God"include His ordering for us, in His eternal wisdom, that course of life, which leads most directly to Himself. They include, then, all God’ s commandments, precepts, counsels, His whole moral law, as well as His separate purpose for each of us. In the one way, they are God’ s ways toward us; in the other they are God’ s ways for us.
The just shall walk in them - God reveals His ways to us, not that we may know them only, but that we may do them. "The end of moral science is not knowledge, but practice,"said the Pagan philosopher . But the life of grace is a life of progress. The word, "way,"implies not continuance only, but advance. He does not say,"they shall "stand"in God’ s ways,"but "they shall walk in them."They shall go on in them "upright, safe, and secure, in "great peace"and with "nothing whereat to stumble". In God’ s ways there is no stumbling block, and they who walk in them, are free from those of which other ways are full. Whereas, out of God’ s ways, all paths are tangled, uneven, slippery, devious, full of snares and pitfalls, God maketh His "way straight,"a royal highway, smooth, even, direct unto Himself.
But - (and) the transgressors shall fall therein - Literally, "shall stumble thereon"Psa 119:165. Transgressors, i. e., those who rebel against the law of God, "stumble"in divers manners, not "in,"but "at"the ways of God. They stumble at God Himself, at His All-Holy Being, Three and One; they stumble at His attributes; they stumble at His providence, they stumble at His acts; they stumble at His interference with them; they stumble at His requirements. They rebel against His commandments, as requiring what they like not; at His prohibitions, as refusing what they like. They stumble at His Wisdom, in ordering His own creation; at His Holiness, in punishing sin; but most of all, they stumble at His Goodness and condescension. They have a greater quarrel with His condescension than with all His other attributes. They have stumbled, and still stumble at God the Son, becoming Man, and taking our flesh in the Virgin’ s womb; they stumble at the humility of the Crucifixion; they stumble at His placing His Manhood at the Right Hand of God; they stumble at the simplicity, power and condescension, which He uses in the sacraments; they stumble at His giving us His Flesh to eat; they stumble at His forgiving sins freely, and again and again; they stumble at His making us members of Himself, without waiting for our own wills; they stumble at His condescension in using our own acts, to the attainment of our degree of everlasting glory.
Every attribute, or gift, or revelation of God, which is full of comfort to the believer, becomes in turn an occasion of stumbling to the rebellious. "The things which should have been for his wealth, become to him an occasion of falling. "They cannot attemper their own wishes and ways to the divine law, because, obeying what they themselves affect, "the law of their members,"they stumble at that other law, which leadeth unto life"Psa 69:22. : With this the prophet sums up all the teaching of the seventy years of his ministry. This is the end of all which he had said of the severity and mercy of God, of the Coming of Christ, and of our resurrection in Him. This is to us the end of all; this is thy choice, Christian soul, to walk in God’ s ways, or to stumble at them. As in the days when Christ came in the Flesh, so it is now; so it will be to the end. So holy Simeon prophesied, "‘ This Child is set for the fall and rising again of many in Israel’ Luk 2:34; and our Lord said of Himself, ‘ For judgment I am come into this world, that they which see not might see, and that they which see might be made blind’ Joh 9:39. And Peter; ‘ Unto you which believe He is precious; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling and rock of offence, to them which stumble at the word, being disobedient’ 1Pe 2:7-8. ‘ Christ crucified was unto the Jews a stumbling block, and unto the Greeks foolishness, but unto them which are called, both Jews and Greeks, Christ the Power of God, and the Wisdom of God’ 1Co 1:23-24. The commandment, which’ was ordained ‘ to life,’ Paul, when yet unregenerate, ‘ found’ to be ‘ unto death’ Rom 7:10. : "Pray we then the Eternal Wisdom, that we may be truly wise and understanding, and receive not in vain those many good things which Christ has brought to the race of man. Let us cleave to Him by that ‘ faith, which worketh by love;’ let us seek the Good, seek the Just, ‘ seek the Lord while He may be found, and call upon Him while He is near.’ Whatever God doeth toward ourselves or others, let us account right; ‘ for the ways of the Lord are right,’ and ‘ that’ cannot be unjust, which pleaseth the Just. Whatever He teacheth, whatever He commandeth, let us believe without discussion, and embrace most firmly for "that"cannot be false, which the Truth hath taught. Let us walk in His ways;"for Christ Himself is "the Way"unto Himself, "the Life.": "Look up to heaven; look down to Hell; live for Eternity.""Weigh a thousand, yea thousands of years against eternity what dost thou, weighing a finite, how vast soever, against Infinity."
rdrb \brdrs \brdrw30 \brsp20
Poole: Hos 14:8 - -- Ephraim not the whole body of Ephraim, but converted Ephraim, those who, Hos 14:1,2 , were sensible of sin, confessed it, and sued for pardon.
What ...
Ephraim not the whole body of Ephraim, but converted Ephraim, those who, Hos 14:1,2 , were sensible of sin, confessed it, and sued for pardon.
What have I to do any more with idols? i.e. I have no more to do with them, nor ever will; they have been, first my sin, and next my sorrows, and my sorrows have been multiplied by hasting after other gods; I will no more do so: and with detestation against idols doth Ephraim speak, as the question implieth.
I have heard him and observed him: some refer these words to Ephraim, owning what he had found and observed in God; what grace and mercy in pardon, deliverance from miseries, and comfortable revival of his state. Others refer it to God, and make it a gracious promise from God of hearing prayers, and taking especial care of converted Ephraim; either way suits the words and matter, and I leave it to your choice.
I am like a green fir tree: these words also, as the former, are either Israel’ s giving praise to God, who had on Israel’ s return changed his dead, withered state into a flourishing, lovely, and beautiful state: others say it is God’ s promise to be to Ephraim as such a tree is to a weary traveller, who may with delight and safety sit under the shadow of it; a tree, say some, that grows with very thick boughs, that rain or heat pierceth not, and whose smell drives away wild beasts; so there is safety and refreshment under the protection of the Lord, under his shadow.
From me is thy fruit found: this also is differently interpreted: Israel confesseth that the fruit of God’ s grace is seen from what Israel now is and doth: others say, God promiseth the fruits of comfort Israel enjoys, and still shall enjoy, from God, and his grace toward Israel. I determine neither, but sure I am such is the correspondence of God’ s grace to the converted, that they cannot more readily acknowledge what God hath done for them, nor more readily engage to do what God adviseth and requireth, than God is ready to encourage them by gracious, and rich, and suitable promises.
Poole: Hos 14:9 - -- Who is wise, and he shall understand these things? though not many wise, yet some methinks; now of those few, who is there that will consider what si...
Who is wise, and he shall understand these things? though not many wise, yet some methinks; now of those few, who is there that will consider what sins God complains of and threatens to punish in his people, what sins God forbade them so much as once to commit, and peremptorily commanded them to turn from when once committed; what duties he required, what promises he proposed, what patience he used toward them while any hope of their amendment, what severity upon their incorrigible sins? Whoso with any tolerable degree of wisdom will view these things, and seriously consider of them, they will understand, and know that the prophet hath given best advice, and that it is the safest course to follow it.
Prudent, and he shall know them? the same thing doubled with elegancy, and to confirm the word, as is usual in Scripture.
For the ways of the Lord are right the ways which he would have us walk in towards him, his law, his ordinances of worship, his whole doctrine which directeth our walk, are all righteous and equal. And the ways wherein God walketh toward us, in corrections for sins committed, in suspending his. promises of grace, on conditions of duty, in afflicting or comforting, are all righteous and very equal.
The just shall walk in them will approve them, all justifying the righteousness of God’ s displeasure, and confessing he remembereth mercy in the midst of judgment; and justifying the righteousness of his precepts by endeavouring to observe them.
But the transgressors wilful, obstinate, and inconsiderate sinners,
shall fall therein eventually it proves so, they stumble and are offended somewhat at his precepts and commands, but more at his severe judgments; they cast off the one, and vainly hope to shift off the other, till at last they fall under the weight of their own sins and God’ s wrath.
Haydock: Hos 14:8 - -- His. This may refer to the tree, or to God. The captives shall return, and be happy. But in a more sublime sense it refers to the nations which sh...
His. This may refer to the tree, or to God. The captives shall return, and be happy. But in a more sublime sense it refers to the nations which shall embrace the gospel. ---
Libanus, or fragrant. Such wine was esteemed in which certain odoriferous herbs were infused, Canticle of Canticles vii. 2. (Calmet) ---
Libanus was also famous for generous wines. (Siconita 11.)
Haydock: Hos 14:9 - -- Idol? or God will no more reproach them, as their conversion is sincere. ---
Make. Hebrew, "be to him like," &c. (Calmet)
Idol? or God will no more reproach them, as their conversion is sincere. ---
Make. Hebrew, "be to him like," &c. (Calmet)
Gill: Hos 14:8 - -- Ephraim shall say, what have I to do any more with idols?.... This is to be understood, not of apostate Ephraim, as in the times of the prophet, who ...
Ephraim shall say, what have I to do any more with idols?.... This is to be understood, not of apostate Ephraim, as in the times of the prophet, who was so wedded and glued to the idols, that there was no hope of getting him from them; and therefore is bid to let him alone, Hos 4:17; but of Ephraim Israel returning to God at his call, under the influence of his grace, in the latter day, Hos 14:1. Idols are the same with the works of their hands, Hos 14:3; and to be interpreted, not of graven or molten images, to the worship of which the Jews have not been addicted since their captivity to this day; see Hos 3:4; but of the idols of their hearts, their impiety, their unbelief, their rejection of the Messiah, which, at the time of their conversion, they will loath, abhor, and mourn over; likewise the traditions of their elders, they are now zealous and tenacious of, and prefer even to the written word; but will now relinquish them, and embrace the Gospel of Christ; as well as the idol of their own righteousness they have always endeavoured to establish; but shall now renounce, and receive Christ as the Lord their righteousness. The like to this is to be found in common in all truly penitent and converted sinners; who, being made sensible of the exceeding sinfulness of sin, detest and abhor it, and declare they will have nothing to do with it; not but that it continues in them, and has to do with them, and they with that; yet not so as to live and walk in it; to yield their members as instruments of it; to serve and obey it as their master; to make provision for it, and to have the course of their lives under the direction and power of it; and so likewise, being convinced of the imperfection and insufficiency of their own righteousness to justify them, they will have nothing to do with that in the business of justification before God, and acceptance with him: now these are the words of the Lord, affirming what Ephraim should say, as Kimchi rightly observes; he promises for him, as he well might, since it is he that gives repentance to Israel, and works in his people principles of grace, and enables them both to will and to do, to make such holy resolutions, and perform them. Some render the words, "O Ephraim, what have I to do" i? &c. and take them to be words of God concerning himself, declaring he would have nothing to do with idols, nor suffer them in his service, nor should they; for "what concord hath Christ with Belial?" or "what agreement hath the temple of God with idols?" 2Co 6:15; but the former sense is much best; rather what Schmidt suggests is more agreeable, who, rendering the words in the same way, makes them to be the words of a believing Gentile returning and dwelling under the shadow of Israel; so he interprets Hos 14:7, and takes this to be the language of such an one throughout. The Targum is,
"they of the house of Israel shall say, what is it to us to serve idols any more?''
I have heard him; says the Lord; Ephraim bemoaning himself, repenting of his sins, and confessing them; his prayers for pardon and acceptance, and the resolutions made by him in the strength of divine grace, Hos 14:2; see Jer 31:18; and this is what his idols he once served could not do, who had ears, but heard not; but the Lord not only heard, but answered, and granted his request. So the Targum,
"I by my Word will receive the prayer of Israel, and will have mercy on him:''
and observed him; looked at him, and on him; with an eye of pity and compassion; with a favourable and propitious look, as the Lord does towards those that are poor, and of a contrite spirit; observed the ways and steps he took in returning to him; marked his tears and humiliations, groans and moans, and took notice of his wants in order to supply them;
I am like a green fir tree: these are the words of the Lord continued; though some take them to be the words of Ephraim; or, as Schmidt, of the Gentile believer, like those of David, Psa 52:8; but they best agree with Christ, who may be compared to such a tree, as he is to many others in Scripture; because a choice one, as he is to his Father, and to all believers, chosen and precious, lovely and beloved; a tall tree, so Christ is highly exalted as Mediator, higher than the kings of the earth, above the angels in heaven, yea, higher than the heavens. The boughs of this tree, as Jarchi and Kimchi observe, bend downward so low as to be laid hold on; Christ, though the high and lofty One, dwells with humble souls, and suffers himself to be laid hold upon by the faith of everyone that comes to him. Pliny says k, that this tree is of a cheerful aspect, smooth, and scarce any knots upon it; and its leaves so thick that a shower of rain will not pass through it: Christ is most amiable, and altogether lovely to look at in his person and fulness; and he looks in a loving smiling manner upon his people; he is without any knot of sin or corruption in him, as to principle or practice; and is a delightful shade from the wrath of God, or rage of man, from the heat of a fiery law, and the darts of Satan: and as this tree, as here, is ever green, so he is always the same; he ever lives, and his people in him, and by him; his fulness always continues to supply them. Once more, the fir tree is the habitation of the stork, an unclean creature by the law of God; so Christ is the dwelling place of sinners, he receives them, and converses with them, Psa 104:17. The Septuagint version renders it, "as a thick juniper tree": which naturalists say l has such a virtue in it, as by the smell to drive away serpents. So the old serpent the devil was drove away by Christ in the wilderness, in the garden, and on the cross; and resisting by faith, holding out his blood and righteousness, causes him to flee from the saints, The Arabic version is, "as the fruitful cypress tree"; which is of a good smell, and its wood very durable; and so may be expressive of the savour of Christ, his righteousness and sacrifice, the graces of his Spirit, and of his duration. Some take this to be a promise that Ephraim should be as a green fir tree, so Aben Ezra; with which agrees the Targum,
"I by my word will make him as the beautiful fir tree;''
and to which sometimes the saints are compared; see Isa 41:19; and this being a tree that bears no fruit, it follows, to make up that defect in the metaphor,
from me is thy fruit found; from Christ are all the spiritual blessings of grace, peace, pardon, righteousness, adoption, a right and meetness for eternal life, and that itself; all the fruits and graces of the Spirit, as faith, hope, love, &c. and all good works, which spring from union with him, are done in his strength, and influenced by his grace and example; see Phi 1:11.
Gill: Hos 14:9 - -- Who is wise, and he shall understand these things? prudent,
and he shall know them?.... Contained in this book, and particularly in this chapter;...
Who is wise, and he shall understand these things? prudent,
and he shall know them?.... Contained in this book, and particularly in this chapter; which expresses so much of the goodness of God and grace of Christ to Israel; though it may be applied to the whole Scripture, and to all the mysteries and doctrines of the Gospel, respecting Christ and his grace; and be a recommendation of these to the consideration of every wise and prudent man; where he will find enough to exercise his wisdom and understanding; though he need not be discouraged in his search and inquiry into them. It suggests as if there were but few such wise persons, and that they are the only wise men that do know and understand these things; and all others are but fools, let them be thought as wise as they will:
for the ways of the Lord are right; straight, plain, even, according to the rules of, justice and equity; there is no unrighteousness in them; none in the ways in which he himself walks; either in his ways and methods of grace, his decrees and purposes, his counsels and covenant; or in his providential dispensations; nor in those he directs others to walk in, the paths of faith and doctrine; or the ways of his commandments:
and the just shall walk in them; such as are, justified by the righteousness of Christ, and have ills grace wrought in them, and live righteously; these walk, and continue to walk, in the ways of God; which shows that the doctrine of justification by Christ's implored righteousness is no licentious doctrine:
but the transgressors shall fall therein; the transgressors of the law of God, not being used to his ways, as Kimchi's father observes, stumble in them and fall; or rather, as Jarchi and the Targum, they fall into hell, into ruin and destruction, because they walk not in them; though the sense seems to be, that as Christ himself, so his ways and his word, his doctrines and his ordinances, are stumbling blocks to wicked men, at which they stumble, and fall, and perish; see Luk 2:34 Rom 9:33.
expand allCommentary -- Verse Notes / Footnotes
NET Notes: Hos 14:9 The shortened form of the prefix-conjugation verb וְיָבֵן (vÿyaven) indicates that it is a jussive rath...
Geneva Bible: Hos 14:8 Ephraim [shall say], What have I to do any more with idols? I ( g ) have heard [him], and observed him: I [am] like a green fir tree. From me is thy f...
Geneva Bible: Hos 14:9 Who [is] ( h ) wise, and he shall understand these [things]? prudent, and he shall know them? for the ways of the LORD [are] right, and the just shall...
expand allCommentary -- Verse Range Notes
TSK Synopsis -> Hos 14:1-9
MHCC -> Hos 14:4-8; Hos 14:9
MHCC: Hos 14:4-8 - --Israel seeks God's face, and they shall not seek it in vain. His anger is turned from them. Whom God loves, he loves freely; not because they deserve ...
MHCC: Hos 14:9 - --Who profit by the truths the prophet delivered? Such as set themselves to understand and know these things. The ways of God's providence towards us ar...
Matthew Henry -> Hos 14:8-9
Matthew Henry: Hos 14:8-9 - -- Let us now hear the conclusion of the whole matter. I. Concerning Ephraim; he is spoken of and spoken to, Hos 14:8. Here we have, 1. His repentance ...
Keil-Delitzsch -> Hos 14:4-8; Hos 14:9
Keil-Delitzsch: Hos 14:4-8 - --
"I will heal their apostasy, will love them freely: for my wrath has turned away from it. Hos 14:5. I will be like dew for Israel: it shall bloss...
Keil-Delitzsch: Hos 14:9 - --
Hos 14:9 (10) contains the epilogue to the whole book. "Who is wise, that he may understand this? understanding, that he may discern it? For the wa...
Constable -> Hos 11:12--Joe 1:1; Hos 14:8
Constable: Hos 11:12--Joe 1:1 - --VI. The fifth series of messages on judgment and restoration: historical unfaithfulness 11:12--14:9
A tone of ex...
Constable: Hos 14:8 - --VII. Conclusion 14:9
Hosea added a conclusion to his prophecies that is a word of wisdom for the discerning read...
Guzik -> Hos 14:1-9
Guzik: Hos 14:1-9 - --Hosea 14 - Real Wisdom Turns Israel back to the LORD
"This is a wonderful chapter to be at the end of such a book. I had never expected from suc...
expand allIntroduction / Outline
JFB: Hosea (Book 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 s...
JFB: Hosea (Outline)
INSCRIPTION. (Hos 1:1-11)
Spiritual whoredom of Israel set forth by symbolical acts; Gomer taken to wife at God's command: Jezreel, Lo-ruhamah, and ...
TSK: Hosea 14 (Chapter Introduction) Overview
Hos 14:1, An exhortation to repentance; Hos 14:4, A promise of God’s blessing.
Poole: Hosea (Book Introduction) THE ARGUMENT
Without dispute our prophet is one of the obscurest and most difficult to unfold clearly and fully. Though he come not, as Isaiah and ...
Poole: Hosea 14 (Chapter Introduction) CHAPTER 14
An exhortation to repentance, Hos 14:1-3 . A promise of God’ s blessing, Hos 14:4-9 .
MHCC: Hosea (Book Introduction) Hosea is supposed to have been of the kingdom of Israel. He lived and prophesied during a long period. The scope of his predictions appears to be, to ...
MHCC: Hosea 14 (Chapter Introduction) (Hos 14:1-3) An exhortation to repentance.
(Hos 14:4-8) Blessings promised, showing the rich comforts of the gospel.
(Hos 14:9) The just and the wic...
Matthew Henry: Hosea (Book Introduction) An Exposition, with Practical Observations, of The Book of the Prophet Hosea
I. We have now before us the twelve minor prophets, which some of the anc...
Matthew Henry: Hosea 14 (Chapter Introduction) The strain of this chapter differs from that of the foregoing chapters. Those were generally made up of reproofs for sin and threatenings of wrath;...
Constable: Hosea (Book Introduction) Introduction
Title and Writer
The prophet's name is the title of the book. The book cl...
Constable: Hosea (Outline) Outline
I. Introduction 1:1
II. The first series of messages of judgment and restoration: Ho...
Constable: Hosea Hosea
Bibliography
Andersen, Francis I., and David Noel Freedman. Hosea: A New Translation, Introduction and Co...
Haydock: Hosea (Book Introduction) THE PROPHECY OF OSEE.
INTRODUCTION.
Osee , or Hosea, whose name signifies a saviour, was the first in the order of time among those who are ...
Gill: Hosea (Book Introduction) INTRODUCTION TO HOSEA
This book, in the Hebrew Bibles, at least in some copies, is called "Sopher Hosea", the Book of Hoses; and, in the Vulgate La...
Gill: Hosea 14 (Chapter Introduction) INTRODUCTION TO HOSEA 14
This chapter concludes the book, with gracious promises to repenting sinners, to returning backsliders. It begins with an ...
