collapse all  

Text -- Hosea 7:15-16 (NET)

Strongs On/Off
Context
7:15 Although I trained and strengthened them, they plot evil against me! 7:16 They turn to Baal; they are like an unreliable bow. Their leaders will fall by the sword because their prayers to Baal have made me angry. So people will disdain them in the land of Egypt.
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Baal a pagan god,a title of a pagan god,a town in the Negeb on the border of Simeon and Judah,son of Reaiah son of Micah; a descendant of Reuben,the forth son of Jeiel, the Benjamite
 · Egypt descendants of Mizraim


Dictionary Themes and Topics: Ingratitude | Infidelity | Impenitence | IMAGINE | Hypocrisy | Confidence | Bow | Anger | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

collapse all
Commentary -- Word/Phrase Notes (per phrase)

Wesley: Hos 7:15 - -- As a surgeon binds up a weak member, or a broken one; so did God for Ephraim, when the Syrians and other enemies had broken their arms.

As a surgeon binds up a weak member, or a broken one; so did God for Ephraim, when the Syrians and other enemies had broken their arms.

Wesley: Hos 7:15 - -- They devise mischief against my prophets, and let loose the reins to all impieties.

They devise mischief against my prophets, and let loose the reins to all impieties.

Wesley: Hos 7:16 - -- What shew soever of repentance was among them, yet they never throughly repented.

What shew soever of repentance was among them, yet they never throughly repented.

Wesley: Hos 7:16 - -- Tho' they seemed bent for, and aiming at the mark, yet like a weak bow they carried not the arrow home, and like a false bow they never carried it str...

Tho' they seemed bent for, and aiming at the mark, yet like a weak bow they carried not the arrow home, and like a false bow they never carried it strait toward the mark.

Wesley: Hos 7:16 - -- Against God, his prophets and providence.

Against God, his prophets and providence.

Wesley: Hos 7:16 - -- They shall be upbraided with this.

They shall be upbraided with this.

JFB: Hos 7:15 - -- When I saw their arms as it were relaxed with various disasters, I bound them so as to strengthen their sinews; image from surgery [CALVIN]. MAURER tr...

When I saw their arms as it were relaxed with various disasters, I bound them so as to strengthen their sinews; image from surgery [CALVIN]. MAURER translates, "I instructed them" to war (Psa 18:34; Psa 144:1), namely, under Jeroboam II (2Ki 14:25). GROTIUS explains, "Whether I chastised them (Margin) or strengthened their arms, they imagined mischief against Me." English Version is best.

JFB: Hos 7:16 - -- Or, "to one who is not the Most High," one very different from Him, a stock or a stone. So the Septuagint.

Or, "to one who is not the Most High," one very different from Him, a stock or a stone. So the Septuagint.

JFB: Hos 7:16 - -- (Psa 78:57). A bow which, from its faulty construction, shoots wide of the mark. So Israel pretends to seek God, but turns aside to idols.

(Psa 78:57). A bow which, from its faulty construction, shoots wide of the mark. So Israel pretends to seek God, but turns aside to idols.

JFB: Hos 7:16 - -- Their boast of safety from Egyptian aid, and their "lies" (Hos 7:13), whereby they pretended to serve God, while worshipping idols; also their pervers...

Their boast of safety from Egyptian aid, and their "lies" (Hos 7:13), whereby they pretended to serve God, while worshipping idols; also their perverse defense for their idolatries and blasphemies against God and His prophets (Psa 73:9; Psa 120:2-3).

JFB: Hos 7:16 - -- Their "fall" shall be the subject of "derision" to Egypt, to whom they had applied for help (Hos 9:3, Hos 9:6; 2Ki 17:4).

Their "fall" shall be the subject of "derision" to Egypt, to whom they had applied for help (Hos 9:3, Hos 9:6; 2Ki 17:4).

Clarke: Hos 7:15 - -- Though I have bound and strengthened their arms - Whether I dealt with them in judgment or mercy, it was all one; in all circumstances they rebelled...

Though I have bound and strengthened their arms - Whether I dealt with them in judgment or mercy, it was all one; in all circumstances they rebelled against me.

Clarke: Hos 7:16 - -- They return, but not to the Most High - They go to their idols

They return, but not to the Most High - They go to their idols

Clarke: Hos 7:16 - -- They are like a deceitful bow - Which, when it is reflexed, in order to be strung, suddenly springs back into its quiescent curve; for the eastern b...

They are like a deceitful bow - Which, when it is reflexed, in order to be strung, suddenly springs back into its quiescent curve; for the eastern bows stand in their quiescent state in a curve; and in order to be strung must be beaded back in the opposite direction. This bending of the bow requires both strength and skill; and if not properly done, it will fly back, and regain its former position; and in this recoil endanger the archer - may even break an arm. I have been in this danger myself in bending the Asiatic bow. For want of this knowledge not one commentator has hit the meaning of the passage

Clarke: Hos 7:16 - -- Shall fall by the sword - Their tongue has been enraged against Me; the sword shall be enraged against them. They have mocked me, (Hos 7:5), and the...

Shall fall by the sword - Their tongue has been enraged against Me; the sword shall be enraged against them. They have mocked me, (Hos 7:5), and their fall is now a subject of derision in the land of Egypt. What they have sown, that do they now reap.

Calvin: Hos 7:15 - -- God again reproaches the Israelites for having in a base manner abused his goodness and forbearance. Some consider the verb יסר , isar, as mean...

God again reproaches the Israelites for having in a base manner abused his goodness and forbearance. Some consider the verb יסר , isar, as meaning, “to chastise,” because God had disciplined the Israelites; and, as I have said yesterday, it is often taken in this sense. But as it signifies sometimes “to bind,” it seems a fitter metaphor for this place. I have bound and strengthened their arms; as though God had said, that he had caused their arms not to be enervated. For we know that the strength of the arm depends on the structure of the nerves. Except the bones were bound together by the nerves, a dissolution would immediately follow. Hence God says, I have bound and strengthened their arms; which two things combine for the same end, and the notion of chastising seems not to me to be in any way suitable to the context. The meaning is, that the Israelites had hitherto continued, because God had sustained them by his power. As when one binds up and strengthens a weak or a loosened arm, so God here reminds Israel that he had preserved them in their position. And the Prophet, I have no doubt, alludes here to the many calamities by which the strength of Israel might have been broken, had not a timely remedy been applied by the Lord.

God then compares himself here to a physician or a surgeon, when he says that he had bound the arm of Israel and strengthened it, when it might have been otherwise broken: for they had been often as it were enervated, but the Lord restored them. We now understand the meaning of the Prophet to be, that God had not only by his power sustained the Israelites, but had also performed the office of a surgeon or a physician, when he saw their arms broken, when they were wasted by slaughters in wars, and by other adversities.

Now the Israelites were so far from being grateful to God and mindful of him, that they were even devising evil against him. For after having obtained victories, after having been restored and even replenished with fulness of all blessings, they the more boldly conspired against him; for under this pretence were superstitions established, and then followed the indulgence of all vices; for pride, and cruelty, and ambition, and frauds, prevailed more and more. Since then the Israelites had thus perverted the blessings of God, was not the hope of pardon and salvation justly cut off from them? Now we are reminded in this place, that whenever God heals our evils, and raises us up in adversity and succors us, we ought devoutly to acknowledge his favor, and not to meditate evil against him, when he so kindly extends his hand to us. Let us now proceed —

Calvin: Hos 7:16 - -- The Prophet again assails the perverse wickedness of Israel, and also their fraud and perfidiousness. Hence he says that they feigned some sort of re...

The Prophet again assails the perverse wickedness of Israel, and also their fraud and perfidiousness. Hence he says that they feigned some sort of repentance, but it was nothing else than false; for they returned not to God. They return, he says, but not to God. Some however think that על , ol, is a preposition, and that something is understood, as if it were an elliptical phrase: “They return, but not for anything;” that is, when they return, were any one to inquire what is in their minds, or what is their purpose, he would find it to be mere form and nothing real. But this exposition, as we see, is strained. Besides, the context requires that we should consider על , ol, to be for God, as it is also in other places; for this is nothing new. Then it is, They return not to God

The Prophet then declares here that the Israelites were wholly perverse, so that God could force out of them no repentance; that when they pretended something it was mere deceit, for they did not come in a direct way to God. For hypocrites, as it has been said before, when God’s hand presses hard on them, seem indeed to be different from what they were previously, but they always shun God. The Lord does not in vain exhort the people by Jeremiah to return to him,

‘If thou wilt return, O Israel,’ he says, ‘return unto me,’
(Jer 4:1.)

For he knew that by devious windings men always go astray and keep not to the straight course. This is the meaning.

Then the Prophet adds, that they were like a deceitful bow This is an explanation of the last sentence; and hence we conclude that the word על , ol, cannot be otherwise taken than for God. The Prophet shows how the Israelites withdrew themselves from God, while they seemed to repent, for they were, he says, like a deceitful bow. Some expound it, the bow of darting or shooting; and no doubt רמה , reme, means to dart and to shoot; but this sense cannot be taken here, for we see that what the Prophet had in view was to show, that the Israelites put on a guise, and did nothing but deceive, when they made a show of repentance. To confirm this, he says, that they were like an oblique bow. For the archer, when he intends to shoot an arrow, first levels at a certain mark; then the arrow seems to be directed to that place which the archer fixes on by his eyes. Now if the bow is oblique, the arrow will fly elsewhere; or the bow may slip, so as to throw back the arrow to the archer himself. The like comparison is found in Psa 78:0, 49 where it is said, that the Jews were turned back ‘like a deceitful bow;’ and in that passage this very word occurs. But there is here no ambiguity; for God accuses the people that they had turned back; that is, that they had turned backward their course, even like a deceitful bow. If one reads “the bow of darting,” or, “of shooting,” there will be no sense; nay, it will be vapid and absurd. It is then better to render the expression here, ‘a deceitful bow.’

And we must notice the import of the similitude, to which I have already referred, that is, that as archers aim the arrow to the mark, as they direct its flight by winking and leveling, and shoot; so hypocrites seem to strive with great effort, but, at the same time, they are deceitful bows; that is, their mind is driven back, and they fly away from God, and, by tortuous windings, go astray, so that they never come to God, but rather turn their backs on him.

He then adds, Their princes shall fall by the sword for the pride of their tongue The Prophet again denounces vengeance on the Israelites, that they might feel assured that the heavenly decree respecting their destruction could not be changed. For though hypocrites always dread, and cannot hope anything from God, yet they never cease to flatter themselves, and always to contrive some new hope. Inasmuch then as they are so bountiful in vain promising, the Prophet says that there was no reason for the Israelites to hope for any remedy in their distresses. Their princes then shall fall: and in saying ‘princes,’ he takes a part for the whole; for God does not thus threaten princes, or denounces ruin on them, as though he intended to except the common people; but he implies, that destruction would be common to all, which not even the princes themselves would escape. And we know that in battles, when a great slaughter is made, the common soldiers lie dead in great numbers, and but few of the chiefs. But God says here, “I will take away the whole flower of the people. And if none of the princes shall remain, what will become of the ignoble vulgar, who are deemed of no account?” The princes then shall fall by the sword

He then adds, For the pride of their tongue Some expound this phrase actively, as though the Prophet had said, that they had provoked God’s wrath by their blasphemies and profane speeches; but I rather take it for their high vaunting: For the pride of their tongue, he says, they shall fall; that is, because they haughtily boasted of their strength, and held in contempt all the prophecies, because they dared to vomit forth their blasphemies against God, and dared, also, no less obstinately than proudly, to defend their own impious and depraved forms of worship, I will revenge, he says, “this pride.” We hence see that “pride,” here, is to be taken for that disdain which the impious show by their high vaunting, as it is said elsewhere,

‘They raise to heaven their tongues,’ (Psa 73:9.)

This will be their derision in the land of Egypt As the Israelites, then relying on the cursed treaty which they had made with the Egyptians, continued perverse against God, he says, “I will expose them to derision among their confederates: they boast of the power of Egypt: they think themselves beyond the reach of harm, as they can instantly call the Egyptians, to their aid, were any one to oppose them, or were any enemy to invade them. Since, then, their confidence so rests on Egypt, I will make,” he says, “the Egyptians to regard them with scorn; and they shall not only be counted ignominious by those who rival or envy them, but also by the friends in whom they glory. I will give them up to every kind of dishonor among their lovers.” He indeed compares, as we have before seen, the Egyptians as well as the Assyrians, to lovers, and compares his people to an unfaithful wife, who, having deserted her husband, prostitutes her own chastity. “Thou,” he says, “sellest thyself to thy lovers, and strives to please them, and faintest and adornest thyself to allure them: I will cover thee all over with everything disgraceful and ignominious, that thy lovers shall abhor thy very sight.” So also in this place, he says that the Israelites shall be for derision in the land of Egypt; that is, not enemies, whom they fear, shall have them in derision; but they shall be a laughing-stock to those who they think will be their defenders, and through whose arms they imagine that they shall be free from every disgrace. The eighth chapter follows.

TSK: Hos 7:15 - -- I have : 2Ki 13:5, 2Ki 13:23, 2Ki 14:25-27; Psa 106:43-45 bound : or, chastened, Job 5:17; Psa 94:12; Pro 3:11; Heb 12:5; Rev 3:19 imagine : Psa 2:1, ...

TSK: Hos 7:16 - -- return : Hos 6:4, Hos 8:14, Hos 11:7; Psa 78:37; Jer 3:10; Luk 8:13, Luk 11:24-26 like : Psa 78:57 the rage : Hos 7:13; Psa 12:4, Psa 52:2, Psa 57:4, ...

collapse all
Commentary -- Word/Phrase Notes (per Verse)

Barnes: Hos 7:15 - -- Though I have bound - Rather, (as in the E. M) "And I have chastened, I have strenghened their arms, and they imagine mischief against Me."God...

Though I have bound - Rather, (as in the E. M) "And I have chastened, I have strenghened their arms, and they imagine mischief against Me."God had tried all ways with them, but it was all one. He chastened them in love, and in love He strengthened them; He brought the enemy upon them, (as aforetime in the days of the Judges,) and He gave them strength to repel the enemy; as He raised up judges of old, and lately had fulfilled His promise which He had made to Joash through Elisha. But it was all in vain. Whatever God did, Israel was still the same. All only issued in further evil. The prophet sums up in four words all God’ s varied methods for their recovery, and then sets over against them the one result, fresh rebellion on the part of His creatures and His people.

They imagine - Or "devise mischief against Me."The order in the Hebrew is emphatic, "and against Me they devise evil;"i. e., "against Me,"who had thus tried all the resources and methods of divine wisdom to reclaim them, "they devise evil."These are words of great condescension. For the creature can neither hurt nor profit the Creator. But since God vouchsafed to be their King, He deigned to look upon their rebellions, as so many efforts to injure Him. All God’ s creatures are made for His glory, and on earth, chiefly man; and among men, chiefly those whom He had chosen as His people. In that, then, they set themselves to diminish that glory, giving to idols (see Isa 42:8), they, as far as in them lay, "devised evil against"Him. Man would dethrone God, if he could.

Barnes: Hos 7:16 - -- They return, but not to the most High - God exhorts by Jeremiah, "If thou wilt return, O Israel, saith the Lord, return unto Me"Jer 4:1. They c...

They return, but not to the most High - God exhorts by Jeremiah, "If thou wilt return, O Israel, saith the Lord, return unto Me"Jer 4:1. They changed, whenever they did change, with a feigned, hypocritical conversion, but not to God, nor acknowledging His Majesty. Man, until truly converted, turns to and fro, unstably, hither and thither, changing from one evil to another, from the sins of youth to the sins of age, from the sins of prosperity to the sin of adversity; but he remains himself unchanged. He "turns, not to the most High."The prophet says this in three, as it were, broken words, "They turn, not most High."The hearer readily filled up the broken sentence, which fell, drop by drop, from the prophet’ s choked heart.

They are like a deceitful bow - Which, "howsoever the archer directs it, will not carry the arrow right home to the mark,"but to other objects clean contrary to his will. : "God had, as it were, bent Israel, as His own bow, against the tyranny of the devil and the deceit of idolatry. For Israel alone in the whole world cast aside the worship of idols, and was attached to the true and natural Lord of all things. But they turned themselves to the contrary. For, being bound to this, they fought against God for the glory of idols. They became then as a warped bow, shooting their arrows contrariwise."In like way doth every sinner act, using against God, in the service of Satan, God’ s gifts of nature or of outward means, talents, or wealth, or strength, or beauty, or power of speech. God gave all for His own glory; and man turns all aside to do honor and service to Satan.

Their princes shall fall by the sword for the rage of their tongue - The word, rendered "rage,"is everywhere else used of the wrath of God; here, of the "wrath"and "foaming"of man against God. Jeremiah relates how, the nearer their destruction came upon Judah, the more madly the politicians and false prophets cantradicted what God revealed. Their tongue was a "sharp sword."They sharpened their tongue like a sword; and the sword pierced their own bosom. The phrensy of their speech not only drew down God’ s anger, but was the instrument of their destruction. They misled the people; taught them to trust in Egypt, not in God; persuaded them to believe themselves, and to disbelieve God; to believe, that the enemy should depart from them and not carry them away captive. They worked up the people to their will, and so they secured their own destruction. The princes of Judah were especially judged and put to death by Nebuchadnezzar Jer 52:10. The like probably took place in Israel. In any case, those chief in power are chief objects of destruction. Still more did these words come true before the final destruction of Jerusalem by the Romans. They were maddened by their own curse, "the rage of their tongue"against their Redeemer, "His blood be on us and on our children."Frenzy became their characteristic. It was the amazement of the Romans, and their own destruction.

This shall be their derision in the land of Egypt - This, i. e., all this, their boasting of Egypt, their failure, their destruction, shall become their "derision."In Egypt had they trusted; to Egypt had they gone for succor; in Egypt should they be derided. Such is the way of man. The world derides those who trusted in it, sued it, courted it, served it, preferred it to their God. Such are the wages, which it gives. So Isaiah prophesied of Judah, "the strength of Pharaoh shall be your shame, and the trust in the shadow of Egypt your confusion. They were all ashamed of a people that could not profit them, nor be an help nor profit, but a shame and also a reproach"Isa 30:3, Isa 30:5.

Poole: Hos 7:15 - -- Though I but as for me, or, And I. Bound or chastised, as the word will bear; or instructed; either notion will well suit the place. When I had cha...

Though I but as for me, or, And I.

Bound or chastised, as the word will bear; or instructed; either notion will well suit the place. When I had chastised them for their sins, as in Jehoahaz’ s time, I strengthened them in Jehoash’ s time, and in Jeroboam’ s time, and made them stronger than their enemies. Or, I taught them, gave them wisdom and skill to handle their weapons; so David speaks, Psa 18:34 , He teacheth my hands to war , and Psa 144:1 . But the sense best suits with what he took upon him before, if we retain it as our version hath it, bound as a chirurgeon binds up a weakened member, or, having set a broken one, doth with swathes and bands bind it up; so did God for Ephraim, when the Syrians and other enemies had broken their arms.

And strengthened their arms as I took care to bind, so I did, what none else could, give strength to them, both courage of mind, and strength of body, and success added to both; so they subdued them that had formerly wasted and spoiled them. What successes Jehoash had, or Jeroboam had, I gave, and they should have owned it, and been thankful; but they imagine mischief against me; they contrived, laid their heads together, and designed what evil they could against me: they imputed their successes to their idols, to their way of worship, and hardened themselves against all thoughts of repentance, and returning to me; and devised mischief against my prophets, and let loose the reins to all impieties. This is their requital for all my love!

Poole: Hos 7:16 - -- They return they sometimes have given some signs of returning, as when Jehu destroyed Baal, or Hoshea gave liberty to Israel to go up to Jerusalem (i...

They return they sometimes have given some signs of returning, as when Jehu destroyed Baal, or Hoshea gave liberty to Israel to go up to Jerusalem (if it be true which some affirm of him); and if I were sure Hoshea did this, I should think the prophet aimed at it; in this they return,

but not to the Most High Jehu fell off to the calves, and Hoshea’ s reign was wicked too much, though the reigns of other kings were more wicked; what show soever of repentance among them, yet they never thoroughly repented, never fully embraced the law of God.

They are like a deceitful bow all was done (as the similitude elegantly sets it forth) in mere hypocrisy; though they seemed bent for and aiming at the mark, yet, like a weak bow, they carried not the arrow home, and, like a false bow, they never carried it straight toward the mark. Their princes; the royal family, principal nobles and magistrates, their brave commanders and leaders.

Shall fall by the sword be slain by either sword of base, false, and bloody traitors at home, or by sword of foreigners, as the Assyrian.

The rage of their tongue against God, his prophets and providence, which to decry with scorners was their usual diversion, Hos 7:5 . This, this sad end,

shall be their derision shall be upbraided to them, in the land of Egypt; among their allies and seeming friends.

Haydock: Hos 7:15 - -- Arms. I gave them my laws and power to resist the enemy. (Menochius)

Arms. I gave them my laws and power to resist the enemy. (Menochius)

Haydock: Hos 7:16 - -- Returned, imitating Apis, the folly of Egypt. They have repeatedly followed idols in Egypt, and in the desert, under Jeroboam, Achab, Jehu, &c. --- ...

Returned, imitating Apis, the folly of Egypt. They have repeatedly followed idols in Egypt, and in the desert, under Jeroboam, Achab, Jehu, &c. ---

Deceitful. Septuagint, "bent." Theodoret reads, "unbent." It never hits the mark, (Calmet) but wounds the person who uses it. (St. Jerome) ---

Derision. The Egyptians laugh at them; (Calmet) or thus they acted heretofore, in Egypt. (Chaldean)

Gill: Hos 7:15 - -- Though I have bound and strengthened their arms,.... As a surgeon sets a broken arm and swathes and binds it, and so restores it to its former streng...

Though I have bound and strengthened their arms,.... As a surgeon sets a broken arm and swathes and binds it, and so restores it to its former strength, or at least to a good degree of strength again, so the Lord dealt with Israel; their arms were broken, and their strength weakened, and they greatly distressed and reduced by the Syrians in the times of Jehoahaz; but they were brought into a better state and condition in the times of Joash and Jeroboam the second; the former retook several cities out of the hands of the Syrians, and the latter restored the border of Israel, and greatly enlarged it; and as all this was done through the blessing of divine Providence, the Lord is said to do it himself. Some render it, "though I have chastised, I have strengthened their arms" u; though he corrected them for their sins in the times of Jehoahaz, and suffered their arms to be broken by their enemies, for their instruction, and in order to bring them to repentance for their sins; yet he strengthened them again in the following reigns:

yet do they imagine mischief against me; so ungrateful were they, they contrived to do hurt to his prophets that were sent to them in his name, to warn them of their sins and danger, and exhort them to repent, and forsake their idolatrous worship, and other sins; and they sought by all means to dishonour the name of the Lord, by imputing their success in the reigns of Joash and Jeroboam to their idols, and not unto him; and so hardened themselves against him, and in their evil ways.

Gill: Hos 7:16 - -- They return, but not to the most High,.... To Egypt, and not to Jerusalem, and the temple there, and the worship of it; to their idols, and not to hi...

They return, but not to the most High,.... To Egypt, and not to Jerusalem, and the temple there, and the worship of it; to their idols, and not to him whose name alone is Jehovah, and is the most High all the earth, the God of gods, and Lord of lords, and King of kings; though they made some feint as if they would return, and did begin, and take some steps towards repentance and reformation; but then they presently fell back again, as in Jehu's time, and did not go on to make a thorough reformation; nor returned to God alone, and to his pure worship they pretended to, and ought to have done: or, "not on high, upwards, above" w; their affections and desires are not after things above; they do not look upwards to God in heaven for help and assistance, but to men and things on earth, on which all their affection and dependence are placed:

they are like a deceitful bow; which misses the mark it is directed to; which being designed to send its arrow one way, causes it to go the reverse; or its arrow returns upon the archer, or drops at his feet; so these people deviated from the law of God, acted contrary to their profession and promises, and relapsed into their former idolatries and impieties, and sunk into earth and earthly things; see Psa 78:57;

their princes shall fall by the sword: either of their conspirators, as Zachariah, Shallum, Pekahiah, and Pekah; or by the sword of the Assyrians, as Hoshea, and the princes with him, by Shalmaneser;

for the rage of their tongue; their blasphemy against God, his being and providences; his worship, and the place of it; his priests and people that served him, and particularly the prophets he sent unto them to reprove them;

this shall be their derision in the land of Egypt; whither they sent, and called for help; but now, when their princes are slain, and they carried captive into a foreign land, even those friends and allies of theirs shall laugh and mock at them. The Targum is,

"these were their works while they were in the land of Egypt;''

or rather the words may be rendered, "this is their derision, as of old in the land of Egypt" x; that is, the calves they now worshipped, and to which they ascribed all their good things, were made in imitation of the gods of Egypt, their Apis and Serapis, which were in the form of an ox, and which their fathers derided there; and these were justly to be derided now, and they to be derided for their worship of them, and ascribing all their good things to them; and which would be done when their destruction came upon them.

expand all
Commentary -- Verse Notes / Footnotes

NET Notes: Hos 7:15 Heb “their arms” (so NAB, NRSV).

NET Notes: Hos 7:16 Heb “this [will] be for scorn in the land of Egypt”; NIV “they will be ridiculed (NAB shall be mocked) in the land of Egypt.”

Geneva Bible: Hos 7:16 They return, [but] not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage ( n ) of their tongue: this...

expand all
Commentary -- Verse Range Notes

TSK Synopsis: Hos 7:1-16 - --1 A reproof of manifold sins.11 God's wrath against them for their hypocrisy.

MHCC: Hos 7:8-16 - --Israel was as a cake not turned, half burnt and half dough, none of it fit for use; a mixture of idolatry and of the worship of Jehovah. There were to...

Matthew Henry: Hos 7:8-16 - -- Having seen how vicious and corrupt the court was, we now come to enquire how it is with the country, and we find that to be no better; and no marve...

Keil-Delitzsch: Hos 7:15-16 - -- Yet Jehovah has done still more for Israel. Hos 7:15. "And I have instructed, have strengthened their arms, and they think evil against me. Hos 7:1...

Constable: Hos 6:4--11:12 - --V. The fourth series of messages on judgment and restoration: Israel's ingratitude 6:4--11:11 This section of th...

Constable: Hos 6:4--11:8 - --A. More messages on coming judgment 6:4-11:7 The subject of Israel's ingratitude is particularly promine...

Constable: Hos 6:4--9:1 - --1. Israel's ingratitude and rebellion 6:4-8:14 Two oracles of judgment compose this section. Eac...

Constable: Hos 6:4--8:1 - --Accusations involving ingratitude 6:4-7:16 The Lord accused the Israelites of being ungr...

Constable: Hos 7:8-15 - --Reliance on foreigners 7:8-15 This pericope condemns Israel's foreign policy. 7:8 Ephraim had mixed itself with the pagan nations, like unleavened dou...

Guzik: Hos 7:1-16 - --Hosea 7 - The Oven, the Bread, and the Dove A. A heart like an oven. 1. (1-3) The sinful ignorance and willful blindness of Israel. "When I w...

expand all
Introduction / 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 7 (Chapter Introduction) Overview Hos 7:1, A reproof of manifold sins; Hos 7:11, God’s wrath against them for their hypocrisy.

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 7 (Chapter Introduction) CHAPTER 7 Israel reproved for manifold sins, Hos 7:1-10 . God’ s wrath against them for their hypocrisy, Hos 7:11-16 .

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 7 (Chapter Introduction) (Hos 7:1-7) The manifold sins of Israel. (Hos 7:8-16) Their senselessness and hypocrisy.

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 7 (Chapter Introduction) In this chapter we have, I. A general charge drawn up against Israel for those high crimes and misdemeanors by which they had obstructed the cours...

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 7 (Chapter Introduction) INTRODUCTION TO HOSEA 7 This chapter either begins a new sermon, discourse, or prophecy, or it is a continuation of the former; at least it seems t...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


TIP #15: Use the Strong Number links to learn about the original Hebrew and Greek text. [ALL]
created in 0.55 seconds
powered by
bible.org - YLSA