Holy Bible

Ephraim feedeth on wind, and followeth after the east wind: he daily increaseth lies and desolation. Hosea 12:1 The east wind in Palestine E. B. Pusey, D. D. coming from Arabia and the far East, over large tracts of sandy waste, is parching, scorching, destructive to vegetation, oppressive to man, violent and destructive on the sea, and by land also, having the force of the whirlwind. "The east wind carrieth him away, and he departeth, and as a whirlwind hurleth him out of his place" ( Job 27:21 ). In leaving God and following idols, Ephraim fed on what is unsatisfying, and chased after what is destructive. If a hungry man were to feed on wind, it would be light food. If a man could overtake the east wind, it were his destruction. Israel "fed on wind when he sought by gifts to win one who could aid him no more than the wind; 'he chased the east wind' when, in place of the gain which he sought, he received from the patron whom he had adopted no slight loss." Israel sought for the scorching wind, when it could betake itself under the shadow of God. "The scorching wind," says St. Cyril , "is the burning of calamities, and the consuming fire of affliction." "He increaseth lies and desolation"; for unrepented sins and their punishment are, in God's government, linked together; so that to multiply sin is, in fact, to multiply desolation. Sin and punishment are bound together as cause and effect. "Lying will signify false speaking, false dealing, false opinions, false worship, false pretences for colour thereof, false hopes, or relying on things that will deceive. In all these kinds was Ephraim at that time guilty, adding one sort of lying to another." ( E. B. Pusey, D. D. ) Feeding on wind Jeremiah Burroughs. This is a proverbial speech to note — 1. The following after vain, unprofitable things. When men please themselves in their own conceits and in their own counsels, and walk in ways that are, and certainly will be, unprofitable to them, they are said to feed on wind. When men think to please God with their own inventions, to escape danger by their own shifts, to prevail against the saints by their deep counsels and fetches, they feed upon wind; when men promise to themselves great matters by ways of their own, that are not God's, they feed upon wind, and for all this the prophet rebukes the ten tribes. 2. The prevailing pride and elation of heart. According to the food, so will the body be; those that feed on wind must needs have hearts puffed up with conceitedness of themselves, and contempt of others that are not in the same way as themselves: they lie sucking imaginary content and sweetness in their own ways; they are full of themselves. They feed on wind, yet one prick of disappointment will quickly let out all the wind from such bladders. 3. Dependence on carnal creature comforts. Evil men that live upon the applause of men, upon honours, feed on wind, and are puffed up for awhile; but any prick of God's appearing against them lets out the windy stuff, and quickly they are dead. Any member of the body that is puffed up with wind seems to be greater than any other part, but it is not stronger; no, it is consequently the weaker: and so it is with the hearts of men that are puffed up with windy conceits and with creature contentments, they have no strength by this inflation; though they seem stronger, yet when they are called either to do or to suffer for God, they then appear to be very weak, and therefore will change as the wind changes. Illustrate by the chameleon. 4. The turbulent, unquiet disposition of such. We know that the wind raises tempests and storms; and so men that are puffed up with, the wind of their own conceits are the men that raise such tempests and storms in the places where they live. The saints have better food to feed upon, food that makes them more solid and more staid.Learn — 1. Creature comforts will prove but wind. Those who seek to satisfy themselves with such, and to stay themselves on their own conceits, not only deceive themselves, and will be disappointed at last in their expectations, but they will find these their ways to be very pestilential, hurtful, and dangerous; they will find that they will undo them and bring them to utter misery. 2. It is a grievous thing, when troubles come, to have nothing within us to bear us out but the wind. Suppose men meet with the rough east wind, or storms and tempests befall them, yet if they have had solid food, whereby they come to get good blood and marrow and spiritS, they may be able to bear it; but when the body is empty and meets with tempests, this is very grievous to the poor frame. So it is with many when they meet with afflictions; but the saints have such solidity within them as bears them out, but other men that are empty, that have fed upon the wind all their days, have nothing to bear them out in great afflictions, but their hearts sink down in horror and despair. ( Jeremiah Burroughs. ) Worthless soul-food Homilist. Delitzsch renders, "Ephraim grazeth wind." The idea is that it sought for support and satisfaction in those things which were utterly unsubstantial and worthless "wind." I. Sensual indulgences are worthless soul-food. II. Worldly instructions are worthless soul-food. III. Religious formalities are worthless soul-food. ( Homilist. ) And will punish Jacob according to his ways None can sin with impunity Charles Kingsley. You are only under grace as long as you keep clear of God's law. The moment you do wrong you put yourself under the law, and the law will punish you. Suppose that you went into a mill, and the owner of that mill was your best friend, even your father. Would that prevent your being crushed by the machinery if you got entangled in it through ignorance or heedlessness? I think not. Even so, though God be your best of friends, ay, your Father in heaven, that will not prevent your being injured, it may be ruined, not only by wilful sins, but by mere folly and ignorance. ( Charles Kingsley. ) And by his strength he had power with God. Hosea 12:3, 4 Wrestling Jacob A. Moorhouse, M. A. This story has a strange fascination for most Bible readers, due, in part, to the vividness with which it is told; in part, to the deep spiritual truth which it half reveals and half conceals. Jacob recalls in his prayer the time when he passed this very place twenty years before as he fled from the wrath of Esau. God has been with him, and prospered him. Let us picture again that weird night scene. The almost oppressive silence was only broken by the roar of the shallow Jabbok, which writhed and struggled between obstructing rocks as it plunged and tumbled to the Jordan valley two miles below. We can see the rough waters gleam under the torches as drove after drove of animals splashed and ploughed their way through, — the goats and the sheep, the camels and the cattle, the asses and their foals are carefully arranged in successive relays, to appease the wrath of Esau. Then, in two companies, his frightened household followed, and the sounds died away again until nothing was left but the deepened roar of the turbulent stream beside him, which seemed to intensify the dead silence all around. Jacob was left alone. He was anxious, and apprehensive of what might happen. He was a greedy man, and he stood to lose, at one stroke, the wealth which represented the struggles of twenty years. He was an intensely affectionate man, and it seemed as if wives and children might be snatched away from him at one fell swoop: "I fear lest Esau come and smite me, the mother and the children." Then, through the long night there wrestled with him man till daybreak — till the reach of the Jabbok flashed again in the sudden Syrian sunrise. As he lay there in the growing light, thrown, exhausted, he knew it was no man who had striven with him. In the sunrise he had seen God face to face. So he called the place Peniel — God's face. But that is only the outside of the story, the body of this experience. What is its inner meaning? An instinct tells us that this is the record of a moral and spiritual struggle, which doubtless has its counterpart in the human life of these breathless days. That shrivelled tendon was the mark left in Jacob's body of a moral and spiritual struggle — the crisis of his history. We know the long night ended in tearful and penitent prayer. What makes me feel certain that this is the record of a moral and spiritual struggle is the undoubted fact that from that day a great moral change came over Jacob — a change represented by his new name. He was no longer Jacob — sly, subtle, crafty, tricky Jacob, he was an Israelite, indeed, in whom there was no guile. He was Israel, God's prince, for he had prevailed. He not only had a new name, but a new nature. The blessing which came with the dawn was the highest blessing which can ever come to any man — the assurance that his better self would become increasingly his truest self. He was a prince of God. It is not difficult to see that Jacob's whole life had been one long wrestle, a tough, hard struggle with others. He had wrestled for bread, for love, for justice. Yes; and he had prevailed. He had succeeded, he had reaped the fruit of struggle — strength. He had gained what comes with victory — self-confidence. He had outwitted the crafty Laban. He went to his uncle a penniless tramp; he left him a wealthy man. And now he comes back to the land which was promised him. And here, on the very border and frontier of it, just as he is about to grasp what seems to be already his, he is brought up suddenly face to face with an old sin; and, as old sins are wont to do, it unnerved him. Do you know men who sinned — twenty years ago? They have been successful in spite of their sin — nay, by means of it, and God has given no sign. Then, after twenty years, they are brought face to face with the consequences. They do not ask now: What will it mean to me? There is a question which cuts deeper than that: What will it mean to wife and children? If no one else were involved, if the man knew definitely what it would mean and how it would end he could face it. Though it brought ruin and exposure and shame, he could meet it like a man, But when the vague dread of it hangs over his life, and he lies awake at night and goes over all the possibilities and chances of what may happen, and wonders if any contingency has been left unprovided for, till the heart is sick with a nameless dread — then suspense becomes anguish. Now, that was Jacob's case. He had done all that foresight and long experience could devise. He had sent messages, intended to convey to Esau the impression that he was a man of some consequence — obsequious messages, toe, to "my lord Esau." And "my lord" sent back a soldier's answer: "Esau cometh to meet thee with four hundred men." With great astuteness Jacob divides his household into two companies, so that if Esau falls on one, the other may perhaps escape. His trouble drives him to his knees, for with all his subtlety and shrewdness Jacob was a praying man. He appeals, in his extremity — like many a trickster since — to his father's God. And yet, apprehension of his loss breaks through his very prayer. He is a rich man now, and has much to lose "I am not worthy of the least of all the mercies which Thou hast shewed unto Thy servant,... deliver me, I pray Thee, from the hand of my brother." In the very act of prayer his subtle brain is scheming how he will send presents to Esau — not in a lump, but first one, then another, drove after drove. He knew very well how to appeal to the frank, generous heart of the rough twin-brother. What a mixture the man is! — craft and prayer, cunning and faith, daring and dread!... "Then Jacob was greatly afraid, and was distressed." Does all this let any light on some past experience of your own? You were walking, as you thought, in the way of God's leading — in obedience to His call — to some land of promise, and on the very border of it you are suddenly brought face to face with some past wrong. The power in which you trusted — the result of long experience — fails you. Your self-confidence is rudely shaken. You betake yourself to prayer, and yet you will not trust wholly in that either; you do all that foresight can suggest — and stretch a point in doing it — to make quite sure that the blessing shall be yours. You try to deal with God as you have dealt with men. Is that the meaning of Jacob's wrestling? You come to the very border of your land of promise. It is almost your own. And you will make quite sure of it by human means, — as if God could be tricked and managed, as if the blessing must be wrested from unwilling hands. Then you find that you have more than Esau to deal with. There is another Antagonist — unknown, mysterious, persistent. So you struggle on through the darkness, unwilling to cast aside the powers which have never failed when dealing with your fellows. Does not your own experience interpret this story for you? Then, at daybreak, with one touch the nameless wrestler shrivels the strongest muscle in Jacob's body, and shows what He might have done at any moment. The strong man falls back spent and thrown. His self-confidence is broken, he has met more than this match. Nay, but I yield, I yield; I can hold out no more!Is that the end, then? It would have been with some men, but Jacob clings with all his remaining strength to his great antagonist, until he wrings a blessing from the struggle. It was after his defeat, you observe, after he was worsted and thrown, that he prevailed. Look at the text again (R.V. margin), "In his strength he strove with God; yea, he strove with the angel, and prevailed." But how? In this way: "He wept, and made supplication unto Him." He supplicates the possession he cannot win. The blessing he sought to wring from God was his in a free and gracious gift. The sun rose on a changed and chastened life. But the long struggle had left its mark on him. He halted on his thigh. He lost the proud, self-confident swing in his gait. He was a humbler and a better man. Is that an old story I have been telling you? Is it not your story? Yours and mine? Do you remember that dark and troubled day when the Unseen asserted its rights — when you wrestled, but not with flesh and blood? And you found that the tricks and quirks which avail in that warfare were no use, for you were dealing with God. Is that the explanation of some struggle in the darkness which is going on here and now? Have we never heard of the striving of the Spirit? Is that the meaning of some bitter disappointment which comes unexpectedly into the life of some self-confident man who has hitherto never known what failure means? The power which wrestles with you is. a power which longs to bless. If you will cling with all your strength, it may be you will come out of that struggle crowned and with a new name, because in the struggle you have learned His name, and in defeat you have learned to pray. ( A. Moorhouse, M. A. ) Jacob's strength Jeremiah Burroughs. — The strength that God puts into us, though it be God's own, yet when we have it, and work by it, God accounts it as ours; it is called Jacob's strength, though the truth is, it was God's strength. It is a great honour to manifest much strength in wrestling with God in prayer. In this was the honour of Jacob, with his strength he prevailed with God. We should not come with weak and empty prayers, but we should put forth strength; if a Christian has any strength in the world for anything, he should have it in prayer. According to the strength of the fire, the bullet, ascends; so according to what strength we put forth in prayer, so is our prevalence. This strength of Jacob was a type of the spiritual strength which God gives His saints when they have to deal with Him. See Ephesians 3:16 . Surely the strength is great that is by the Spirit of God, but such strength shall manifest the glory of the Spirit of God. This is the strength attainable for Christians, even here in this world. Let us not be satisfied with faint desires and wishes, when Jesus Christ is tendered to us as the fountain of strength. But do you walk so that your strength manifests that such riches of the glory of God dwell in you? Christians should seek to be strengthened with all might, according to the glorious power of God. The way to prevail with men is to prevail with God. ( Jeremiah Burroughs. ) Jacob's victory and our duty Beaver H. Blacker, M. A. The prophet takes the opportunity of showing the difference between their conduct and that of Jacob, after whom they were called. His design in doing so was to make them know that, if they expected to be saved, it was not by proving their descent from Jacob, but by acting as did that pious patriarch when he was in danger and was suffering from the effects of his former misconduct. Reference is to the scene of wrestling with the angel. We use it as an example of the mode and nature of faithful and successful prayer. All must pray, and to be heard must pray aright, in the same persevering manner as Jacob, and in the same holy temper. We are taught, in other parts of Scripture, to address our God with penitence, holiness, faith, and perseverance; and all these essentials of acceptable devotion are illustrated in this narrative. ( Beaver H. Blacker, M. A. ) Israel unlike Jacob Rowland Williams, D. D. Alas! a nearer view of Judah shows that all the descendants of Jacob, in Zion as in Samaria, provoke judgment. How unlike the early devotion and fervent faith of the pilgrim-patriarch their father! From the strong prayer amidst the stones at Bethel, where the eternal pathway between heaven and earth was opened in vision, and from the wrestling of supplication at Peniel, what moral degeneracy a idst the wealthy traffic adopted in Canaan! And what a cry to God may not the prophet raise for a restoration of the old simple tent-life, when it seemed natural to men that God should raise up speakers of His will, and quicken their spiritual life by fervent preachers! In those days of prophets Israel dwelt safely: under her kings she sins and suffers. God spared the ten tribes, notwithstanding that Jeroboam, the son of Nebat, made them sin. Now, since idolatry multiplies, since Baal is worshipped, and perhaps even human bloodshed, either to Moloch, or through contagion of Moloch worship, notwithstanding Abraham's purer faith had sought better propitiations, the nation drifts like chaff, stubble, smoke. All God's appeals are in vain. Stolid and obstinate, the nation which God called to for a new birth of a pious generation, and for new thoughts and hope, stands gazing on its idols. God would have saved them from the Assyrian sword, and would have foiled the besieger, and bidden death and the grave stay their devouring. But since sinners do not repent, God cannot relent. ( Rowland Williams, D. D. ) Bethel and Peniel Robert Tuck, B. A. The house of God and the face of God. God is here. God is mine. I. JACOB'S FIRST CONVERSION. At Bethel Jacob cannot be called a "religious man." He had come into no personal relations with God. He acknowledged, but did not know, his father's God. His character had, as yet, received no shakings, so it had thrown down no personal and independent rootings; there were no signs of the sway of any central and unifying principles. He could still be described as "without God in the world." But out of the very consequences of his wrongdoings come the beginnings of nobler things. The vision gives us the time when Jacob first entered into personal relations with God. It may help us to understand in what our conversion to God essentially consists — a revelation of the personal God to the soul; and the acceptance, by the soul, of the responsibilities of that revelation. Jacob's new life begins with a personal revelation of God. This is the Divine arrest of the man in the very midst of his wilfulness and selfishness. God guides him with the hand of His Providence, and sets him just where He can best reveal to him Himself. We have no record of Jacob's struggling after the light, and at last reaching, after long efforts, to the light of God. In his case there is no growing of knowledge into the wisdom of God, no unfolding of moral feeling into spiritual life; but upon him, while actually in his heedlessness, the revelation of God comes: a new fact of his existence is impressively disclosed to him: this fact, that God, his father's God, Abraham's God, was with him. That fact at once, and altogether, changes the principle and spirit of his life. Religion is not a development; it is not an education; it is not something which man can himself start and nourish. It is the effect of a Divine salvation; an intervention of God; a gracious mode of bringing man into conscious and happy relations with God. It was a vision of God, and an assurance of the Divine nearness to him, and care of him, that bowed Jacob down with the profoundest awe and humiliation. The ungodly soul felt that God was about him, close to him. The vision opened Jacob's eyes — 1. To see God's relation to his life. The vision showed God caring for sinful, wandering Jacob, watching over his slumbers, peopling the desert for him with ministering angels, and assuring him of unfailing guardianship. He could never be the same man again when this fact had been brought home to his very heart. 2. To feel a conviction of the Divine claims of God is here, I must wait, listen, obey. 3. To realise the Divine love, the sovereign fulness and freeness of Divine grace, Jacob woke in the morning to feel — God loves me, even me. II. JACOB'S SECOND CONVERSION. The wrestling represents the highest point in the spiritual history of Jacob. It was the time in which Jacob learned the mystery and the joy of trusting wholly, committing himself entirely to the Divine love and lead. The wrestling at Jabbok is the close of a scene of which each part requires careful attention. Anxious and scheming as he came within sight of Canaan, he had the vision of the guarding angels to recall him from his schemings to trust. He had hitherto only seen his helpless company and the approaching peril, and like the prophet's servant in later times, God opened his eyes to see, closer than any danger, the two angel-bands of watchers. Recalled thus to the thought of God's nearness, Jacob feels that he must blend prudent schemes with prayer, and the prayer he offers is full of humility, thankfulness, and pleading, that makes it in many ways a model of prayer. But it is easily overestimated. It is the prayer of one who is still rough too self-conscious, of one who has not yet quite given up his guileful ways: there is still something of Jacob's old mistake of "making terms with God." He is evidently learning his great life-lesson, but the prayer shows that he has not fully learned it yet. It was a kind of drama of his life which was acted through that night. It was a gracious way of shewing Jacob what had been the mistake of his whole career. He had always been wrestling. Now in his heart he was even wrestling with God. But He will find that a very different thing. If it does seem that a man's wrestling brings mastery, it is only because God does not put forth His strength in the conflict. When He does and Simply touches Jacob, the confident wrestler, is prostrate and utterly helpless; he can wrestle no more, he can only cling, he can only say, "Give me the blessing"; he gives up at last all self-efforts to win the blessing. ( Robert Tuck, B. A. ) Even the Lord God of hosts; the Lord is his memorial. Hosea 12:5 The name Jehovah as a memorial George Hutcheson. To stir them up to present duty, Hosea describes God, who did all this, and spake to Jacob, as the true God and God of armies. It teaches — 1. Christ is, without all controversy true God, the same in essence and equal in power and glory with the Father; for this Angel (ver. 4) is even Jehovah, the God of hosts. 2. Great is their advantage and their dignity who have converse and keep communion with God, who hath being of Himself, and who hath all creatures ready as hosts at His command, as there is need. For this sets out Jacob's advantage, that in his wrestlings and other intercourse he had to do with the Lord God of hosts. 3. God is unchangeably still the same, as kind, able, and exorable to His people as ever He was at any time, if they would come and make use of Him; for He did all that to Jacob, not only for present use, but that, proving Himself to be Jehovah, this might be His memorial for the use of His Church in all generations; and upon this ground it is that in the next verse they are exhorted to turn to Him. See Exodus 3:15 . 4. The Lord needs no images to keep up a memorial of Him; but His name and nature are manifested in His word and works sufficiently to keep them who converse with these in remembrance of Him; for Jehovah, and His manifesting Himself to be so, is His memorial. ( George Hutcheson. ) Therefore turn thou to thy God: keep mercy and Judgment, and wait on thy God continually. Hosea 12:6 Instructions to the unconverted and to the converted E. Cooper. As encouragement to repentance, the example of the patriarch Jacob is presented. Let the descendants of the patriarch copy his example; let them seek God and walk with Him, as Jacob had done, and they would surely find Him, and receive a blessing from Him in their turn. The advice was most seasonable. It directed them to turn to God; and then to walk with Him in the duties and comforts of true religion. I. THE INSTRUCTION TO THE UNCONVERTED. Turn thou to thy God. An unconverted person is one whose heart is not changed and turned to God. Every person who is habitually proud, sensual, or covetous, indulging a self-righteous spirit, or following sin with greediness; or leading a worldly life, careless of his soul and eternity; every ]person who sins without remorse, and has, in fact, no other rule for his conduct but his own interest, gain, or will — every such person is an unconverted person. All unconverted persons are turned from God., They are estranged from Him in heart and affections. Those who are turned away from God must be miserable. the first step in real religion is conversion, that is, the turning of the heart to God. There can be no real religion till this step be taken. Do you inquire the way? There is but one way, even Jesus Christ. He is "the way" Would you then turn to God, you must come to Him by this way. You must draw nigh to God in faith; and pray to Him for Christ's sake to be reconciled unto you. You must beseech Him to grant to you the Spirit of Christ, to work in you true repentance. Thus turning to Him, you will be graciously and favourably received. He never casts out any souls that turn to Him through Jesus Christ. II. THE INSTRUCTION VOUCHSAFED TO THOSE WHO ARE ALREADY CONVERTED. "Keep mercy and judgment and wait on thy God continually." The converted are those who, having through grace renounced the ways of sin and the course of this world, have turned unto God by faith in Jesus Christ their Saviour; with penitent hearts have joined themselves unto Him, and, being justified by faith, have peace with God. The instruction divides itself into two parts — 1. "Keep mercy and judgment." All who turn to God should be careful to maintain good works. They are called with a holy calling, and their life and conversation should accord with it. In mercy. In exercising kindness and compassion to all. In judgment. In doing justice and righteousness; in rendering, to all their due; in making restitution for wrongs or injuries committed. 2. "Wait on thy God continually." To wait upon God is to depend upon Him; to exercise a believing expectation of receiving from Him all those supplies and succours of which we stand in need. ( E. Cooper. ) The "power room" Life of C. A. Berry, D. D. The quietest room in a Lancashire cotton mill is the engine room. It is significantly called the "power room" of the mill. But from that quietest room emerges all the force which speeds the busy looms in their process of production. Let the engine be neglected, let countless looms be added without proportional increase of power, and. the mill breaks down. We have been neglecting our quietest room, our power room; we have been adding to the strain without multiplying the force, and the effects are seen in weariness, joylessness, and ineffectiveness. We must not work less, but we must pray more. ( Life of C. A. Berry, D. D. ) He is a merchant, the balances of deceit are in his hand: he loveth to oppress, etc . Hosea 12:7, 8, 9 Fortunes Homilist. I. FORTUNES BADLY USED. 1. Here there is no recognition of human co-operation. No man comes in possession of wealth without the efforts of some men either living or dead. Wealth, in most cases, is the result of the efforts of a large number of human workers But the possessor oftentimes takes no note of this. He thinks only of himself. 2. Here there is no recognition of Divine agency. All fortunes come of God. Out of His materials, out of His seasons, out of the activity of His creatures. Many fortunes are held and employed in a spirit of haughty egotism. II. FORTUNES BADLY MADE. 1. Here is fraud. There is deceit everywhere. In all fabrics, groceries, trade commodities. Deceit in making, deceit both in the buying and the selling. 2. Here is oppression. Fraud is oppression, in some form or other. 3. Here is cunning. Ephraim — this typical fortune-maker — took such care to conceal all that was unfair and nefarious in his operations that he was certain no wrong could be found in his doings. Many who have made a fortune by a swindle have so guarded the transaction that they have clapped their hands and said, "None will ever find it out." III. FORTUNES BADLY ENDED. To all such fortune-holders and fortune-makers retribution must come sooner or later. ( Homilist. ) And Ephraim said, Yet I am become rich, I have found me out substance I am rich Joseph Parker, D. D. Literally, I am simply rich, in all my labours they shall find none iniquity that is sin. It was the custom of the trade; that is how it is. In forty pounds weight of calico put sixteen pounds weight of china clay — it is the custom of the trade: a custom more honoured in the breach than in the observance. Sell for ten yards of cloth nine yards and seven-eighths. A man likes an eighth of a lie; a little fraction of falsehood is a kind of condiment in his supper; it is the custom of the trade. And especially if a man, after doing this, can take the chair at a missionary meeting, and speak lugubriously and tediously about the condition of the heathen he has never seen, but often cheated; he feels that there is none iniquity in him that is sin; he says, Business is business. He always says that when he wins; when he loses he says, There ought to be some morality in business after all. ( Joseph Parker, D. D. ) Keeping up appearances W. L. Watkinson. I. THE HIDING OF SIN. Ephraim is in truth most unrighteous, but he contrives to sin in such a way that he appears innocent. And do we not attempt by many subtilties to hide the real qualities of our actions, to shelter ourselves from their just penalties? 1. Men sin deeply, and yet keep within the civil law. National and international law were scrupulously observed by Ephraim. Men still flatter themselves that they keep the law of the land. A man may do that and still be an infinite scoundrel. He may be guilty of gross dishonesty. He may keep the civil law with very little sense of generosity. We may be guilty of deep cruelty to our fellows, and the law of the magistrate takes no cognisance of our actions. Often the very worst escape, whilst those far less guilty are denounced and punished. 2. Men sin deeply, and yet keep within public opinion. A public opinion exists which is more strict and pervasive than the civil law. This public opinion we are bound to respect, we do respect it, and some of us are abundantly satisfied if we succeed in meeting its exactions. But how much personal, commercial, political immorality is yet untouched by public opinion! A man may be a rascal, and yet a gentleman. With a plausible tongue, a polished style, with fine phrases and fine manners, a man may be guilty of fraud, cruelty, uncleanness, and yet remain throughout popular in society! Rotten at the core, he is painted on the rind, and the world sees the skin and not the soul. Some of the handsomest butterflies have the strangest tastes — they turn aside from the most glorious flowers to sip filthiest messes. 3. We sin deeply, and yet maintain the sense of personal dignity. Ep

Benson Commentary Hosea 12:1 Ephraim feedeth on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and oil is carried into Egypt. Hosea 12:1-2 . Ephraim feedeth on wind — Flatters himself with vain, delusive hopes, of receiving effectual support from the alliances which he forms. It is a proverbial expression to signify labour in vain, or pursuing such measures as will bring damage rather than benefit. And followeth the east wind — Pernicious, destructive counsels and courses. The east wind was peculiarly parching and noxious, blasting the fruits of the earth; thence it denotes desolation and destruction. He daily increaseth — Hebrew, ???? , multiplieth, lies and desolation — Or, falsehood and destruction; so Horsley: that is, in multiplying his falsehood, he multiplies the causes of his own destruction. And they do make a covenant with the Assyrians, and oil is carried into Egypt — Here is an example given of their falsehood, or deceit: while they were in covenant with the Assyrians, having engaged themselves to be tributaries to them, they were secretly and perfidiously seeking to make an alliance with the Egyptians, and for that purpose sent oil as a present to the king of Egypt, endeavouring to persuade him to assist them in shaking off the yoke of the king of Assyria: see the margin. The land of Judah abounded with excellent oil, which was much wanted in Egypt. The Lord hath also a controversy with Judah — Though Hezekiah had abolished idolatry, and restored God’s worship in the temple, 2 Chronicles 29:3 ; 2 Chronicles 31:1 , yet there were much hypocrisy and great corruption in the manners of his subjects; for which God’s judgments are here threatened, and the invasion of Sennacherib was actually inflicted, 2 Kings 18:13 , &c. Hosea 12:2 The LORD hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he recompense him. Hosea 12:3 He took his brother by the heel in the womb, and by his strength he had power with God: Hosea 12:3 . He took his brother by the heel in the womb — From the mentioning of Jacob in the foregoing verse, the prophet takes occasion to put his posterity in mind of the particular favours God had bestowed upon him; partly with a view to encourage them to imitate him in endeavouring to obtain the like blessings, and partly to convince them of their ingratitude and degeneracy from him. His taking his brother by the heel, signified his striving, by a divine instinct, for the birthright and blessing. Even before his birth he reached forth his hand to catch hold of it, as it were, and if possible to prevent his brother. It denoted, also, that he should prevail at last, gain his point, and in process of time become greater than his brother. And this prognostic of his prevalence and superiority was the effect of God’s will and power, and not of Jacob’s, who was not then in a capacity of acting of himself: see note on Genesis 25:26 . It is justly observed here, by Bishop Horsley, that his “taking his brother by the heel is not mentioned in disparagement of the patriarch. On the contrary, the whole of these two verses is a commemoration of God’s kindness for the ancestor of the Israelites, on which the prophet founds an animated exhortation to them, to turn to that God from whom they might expect so much favour. By his strength he had power with God, &c. — This alludes to his wrestling with the angel, as recorded Genesis 32. That bodily strength, wherewith he was endued by God, and enabled to wrestle with this heavenly being, was a token of the strength of his faith, and of the fervency of his spirit in prayer. This is mentioned here by the prophet, as another instance of God’s favour to Jacob. He not only, when an infant in the womb, was enabled to perform the emblematical action just mentioned; but, in his adult age, he was endued with such supernatural strength of mind and body, that he was enabled to continue wrestling till he obtained the blessing. The prophet, in this clause, alludes to those words of his, I will not let thee go except thou bless me; intimating the strength of his faith, and prevalency of his prayers with God. The words, He had power with God, and those that follow, He had power over the angel, are equivalent; and plainly prove that this person, who assumed a human shape, was really God, that is, the Son of God, and the angel of the covenant, by whom all the divine appearances recorded in the Old Testament were performed; the affairs of the church being ordered by him from the beginning. This subject is learnedly handled by Dr. Allix in his Judgment of the Jewish Church, against the Unitarians, chap. 13.-15., by Archbishop Tenison in his Discourses of Idolatry, chap. 14., and by Bishop Bull in his Defence of the Nicene Faith. Hosea 12:4 Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us; Hosea 12:4-5 . He had power over the angel — Called God, Hosea 12:3 , and Jehovah, God of hosts, Hosea 12:5 , namely, God by nature and essence, and an angel by office and voluntary undertaking. He wept and made supplication unto him — He prayed with tears from a sense of his own unworthiness, and with earnestness for the mercy he desired. Jacob’s wrestling with the angel was, as has been just intimated, not only a corporal conflict, but likewise a spiritual one; from bodily wrestling he betook himself to spiritual weapons; he poured forth tears with earnest supplications and prayers, and strove, not so much for victory, as for a blessing: the only way for a feeble, impotent creature, to prevail over his Creator. The observations of Luther, upon this extraordinary conflict between Jacob and the person called the angel, are so excellent, that the intelligent reader will be glad to be presented here with a translation of them. “Different views are wont to be entertained concerning the nature of this wrestling. But the history shows that Jacob had come into imminent danger of his life, and was assaulted by an unknown antagonist with his whole power. He therefore himself also exerted his bodily strength to the utmost against this antagonist, that he might defend his life. Nevertheless, he did not contend only with the strength of his body; his faith also wrestled: and first, in such an immediate danger, he comforted himself that he had been ordered by God to return into the land of Canaan [to which country, in obedience to God, he was now journeying.] Then with his whole heart he laid hold on the promise made him by the Lord in Beth-el, where he was fully assured of the divine protection. When therefore he was in distress, and assaulted by an unknown enemy with all his might, although he used his own strength, yet he contended more strenuously by faith, beholding the promise, and concluding with certainty that God, according to his word, would be present with him in so great a danger, and would save him. And with this faith, [so to speak,] he prevailed over God; for although Christ tried Jacob in this conflict, nevertheless he could do nothing against, or contrary to, his word, on which Jacob relied.” Jacob’s supplication and tears, here mentioned, probably refer to those earnest prayers which he poured out to God, as is recorded Genesis 32:9-11 . The conflict here spoken of, in which Jacob had power with God, ended in an assurance that his prayers were answered. He found him in Beth-el — This refers to God’s appearing to Jacob after the former vision, as is related Genesis 35:9 ; Genesis 35:14 , when God renewed his promise of giving the land of Canaan to his posterity. The prophet takes particular notice of the place where God appeared to him: as if he had said, He appeared in that very place where you worship a golden calf as your god! And there he spake with us — Who were then in Jacob’s loins. The Alexandrian copy, however, of the LXX. reads, There he spake with him; as if the expression alluded to the above-mentioned passage, where God is said to have talked with Jacob. But the present Hebrew reading contains a very important meaning, signifying, that God did not only speak to him there, but likewise did, by so doing, instruct his posterity to the latest generation. Certainly the things spoken concerned Jacob’s posterity, as much, or more, than himself. Even the Lord God of hosts — He that appeared and spake, who promised the blessing, and commanded the reformation at Beth-el, was Jehovah, the eternal and unchangeable God; who can perform his promise, and execute his threat; who is a most terrible enemy, and a most desirable friend. The Lord is his memorial — That is, the name Jehovah is God’s memorial; his appropriate, perpetual, incommunicable name, expressing his essence; the name by which he will be known and remembered to all generations; the name which especially distinguishes him from all false gods, and sets forth his glory more than any other name whatsoever: see note on Exodus 3:14 . Hosea 12:5 Even the LORD God of hosts; the LORD is his memorial. Hosea 12:6 Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually. Hosea 12:6 . Therefore turn thou to thy God — “Thou therefore, O Israel, encouraged by the memory of God’s love to thy progenitor, and by the example which thou hast in him, of the efficacy of weeping and supplication, turn to thy God in penitence and prayer, and in the [practice of] works of righteousness.” — Horsley. Leave your idolatries and all your sins. Jacob worshipped God alone, do you so; he cast all idols out of his family, do you so too; be Jacob’s children herein. Keep mercy and judgment — Show kindness to all who need it, and do wrong to none; but, with justice in all your dealings, in judicatures, and public offices, render to all their due. And wait on thy God continually — In public worship, and private duties, serve and trust in God alone: let not idols have either sacrifice, prayer, praise, or trust from you, and let your hope and worship be ever continued. Hosea 12:7 He is a merchant, the balances of deceit are in his hand: he loveth to oppress. Hosea 12:7-8 . He is a merchant, &c. — Bishop Horsley renders this verse thus: Canaan the trafficker! The cheating balances in his hand! He has set his heart upon over-reaching! On which the bishop observes, “God says to the prophet, Instead of turning to me, and keeping to works of charity and justice, he is a mere heathen huckster. Thou hast miscalled him Jacob: he is Canaan. Not Jacob the god1y, the heir of the promise: Canaan the cheat, the son of the curse.” The Hebrew word ???? , rendered merchant, is both a proper name and an appellative. And to preserve the ambiguity in his translation, the bishop joins the appellative and the proper name together. Without this, as he justly observes, the whole spirit of the original would be lost to the English reader. All the ancient versions, except the Chaldee, give the proper name. The first words of the verse, He is, not being in the Hebrew, some interpreters, without supplying any thing, render the clause, The balances of deceit are in the hand of the merchant; that is, instead of practising just and fair dealing, which was the way to please God, they made use of unjust weights and measures, and practised frauds, deceits, and cunning, in buying and selling; depreciating those things they wanted to buy, below what they knew they were really worth; and setting a greater value on, and saying more in praise of, those things they wanted to sell, than they really deserved. These deceits in buying and selling are but too much used among us now, though God has so strongly declared his abhorrence of them in the Scriptures. He loveth to oppress — The Hebrew rather signifies, He loveth to defraud; to use the arts of cozenage. And Ephraim said — Rather, Nevertheless Ephraim said, I am become rich — I have gotten riches, however, by my cunning and deceit, and as that is the case, I have no need to concern myself; for, so I have but riches, none will ask how I came by them. In this description of Ephraim, we may see but too like a picture of many in our times; for riches are too generally and too much the pursuit of mankind, and are generally too much prized; so that if men have but riches, they think they have every thing that is to be desired. Bishop Horsley presents us with a different interpretation of this verse, thus: Nevertheless, Ephraim shall say, that is, the time will come when Ephraim will repent, and say, Although I became rich, I acquired to myself [ only ] sorrow; all my labours procured not for me what may expiate iniquity. Thus interpreted, the words contain the penitent confession of the Ephraimites in the latter days, wrought upon at last by God’s judgments and mercies. Hosea 12:8 And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin. Hosea 12:9 And I that am the LORD thy God from the land of Egypt will yet make thee to dwell in tabernacles, as in the days of the solemn feast. Hosea 12:9-10 . I that am the Lord thy God from the land of Egypt — From the time I brought thee out of it: will yet make thee to dwell in tabernacles — That is, in thy habitations, quietly and joyfully, as in festival times. The word tabernacles is here put for houses, or habitations; because at first the Israelites dwelt in tabernacles, or tents. This must be taken as a promise of the restoration of the Israelites to their own land, after their being carried into captivity, provided they turned to God, and to his worship and service, in true repentance, and new obedience. I have also spoken by the prophets, &c. — “Here are three species of prophecy distinctly mentioned: 1st, Immediate suggestion, or inspiration, when God dictates the very words which the prophet is to deliver: 2d, Vision, or a representation made of external objects to the imagination, in as lively a manner as if they were conveyed to the senses: and, 3d, Parables, and apt resemblances, such as that of God’s church to a vineyard, Isaiah 5:1 , of the destruction of Jerusalem to a forest set on fire, Ezekiel 20:46 ; Ezekiel 20:49 , and to a seething- pot, chapter Ezekiel 24:3 . Hosea himself was a parable, or type, to the Jews, in taking a wife of whoredoms. to represent the idolatries of the house of Israel” — Lowth. Hosea 12:10 I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:11 Is there iniquity in Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yea, their altars are as heaps in the furrows of the fields. Hosea 12:11-13 . Is there iniquity in Gilead? — Or, Was there idolatry in Gilead? as the word ??? often signifies. Surely they are vanity, &c., in Gilgal — The tribes settled about Gilead beyond Jordan, were already captivated by Tiglath-pileser. And God declares here by the prophet, that the idolatry still practised in Gilgal was equally abominable, and would bring down similar judgments upon the remaining tribes on the west of Jordan. Yea, their altars are as heaps — Notwithstanding this judgment of God upon Gilead, they continue to offer sacrifices to their idols in Gilgal; and their altars stand so thick, that they are discernible as stones gathered up, and laid in heaps in the fields. Some understand the sentence as containing a threatening that their altars should be demolished, and become so many ruinous heaps, 2 Kings 19:25 . But Jacob fled into the country of Syria, &c. — “So opposite to yours was the conduct of your father Jacob, that he fled into Syria to avoid an alliance with any of the idolatrous families of Canaan; and, in firm reliance on God’s promises, submitted to the greatest hardships.” And therefore by a prophet, &c. — “And, in reward of his faith, God did such great things for his posterity, bringing them out of the land of Egypt, and leading them through the wilderness like sheep by the hand of his servant Moses.” — Horsley. Hosea 12:12 And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept sheep . Hosea 12:13 And by a prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved. Hosea 12:14 Ephraim provoked him to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him. Hosea 12:14 . Ephraim provoked him to anger, &c. — Notwithstanding all God’s favours showed to these people and their ancestors, they provoked him by their idolatries and other sins in a most outrageous manner. The word ?????? , translated, most bitterly, some render, with his bitterness; that is, by his wicked or impious deeds; and Schindler renders it, by his heaps, that is, his altars. Therefore shall he have his blood upon him — The Chaldee paraphrase renders it, His blood shall return upon him. Ephraim’s wickedness, and in particular the innocent blood he has shed, shall bring down punishment or destruction upon him. And his reproach shall his Lord return unto him — The reproach which Ephraim hath cast upon the prophets, upon the worshippers of God, and on God himself, in preferring idols before him, shall God, who is Lord of all, recompense upon him, in making him a reproach and by-word among the heathen. Instead of his Lord, Bp. Horsley reads, his Master, that is, says he, “his conqueror, who shall hold him in servitude, and be the instrument of God’s just vengeance to him.” Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Hosea 12:1 Ephraim feedeth on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and oil is carried into Egypt. THE FINAL ARGUMENT Hosea 12:1-14 - Hosea 14:1 THE impassioned call with which the last chapter closed was by no means an assurance of salvation: "How am I to give thee, up, Ephraim? how am I to let thee go, Israel? On the contrary, it was the anguish of Love, when it hovers over its own on the brink of the destruction to which their willfulness has led them, and before relinquishing them would seek, if possible, some last way to redeem. Surely that fatal morrow and the people’s mad leap into it are not inevitable! At least, before they take the leap, let the prophet go back once more upon the moral situation of today, go back once more upon the past of the people, and see if he can find anything else to explain that bias to apostasy { Hosea 11:7 } which has brought them to this fatal brink-anything else which may move them to repentance even there. So in chapters 12 and 13 Hosea turns upon the now familiar trail of his argument, full of the Divine jealousy, determined to give the people one other chance to turn; but if they will not, he at least will justify God’s relinquishment of them. The chapters throw even a brighter light upon the temper and habits of that generation. They again explore Israel’s ancient history for causes of the present decline; and, in especial, they cite the spiritual experience of the Father of the Nation, as if to show that what of repentance was possible for him is possible for his posterity also. But once more all hope is seen to be in vain; and Hosea’s last travail with his obstinate people closes in a doom even more awful than its predecessors." The division into chapters is probably correct; but while chapter 13 is well ordered and clear, the arrangement, and, in parts, the meaning of chapter 12 are very obscure. 1. THE PEOPLE AND THEIR FATHER JACOB Hosea 12:1-14 In no part even of the difficult Book of Hosea does the sacred text bristle with more problems. It may well be doubted whether the verses lie in their proper order, or, if they do, whether we have them entire as they came from the prophet, for the connection is not always perceptible. We cannot believe, however, that the chapter is a bundle of isolated oracles, for the analogy between Jacob and his living posterity runs through the whole of it, and the refrain that God must requite upon the nation their deeds is found both near the beginning and at the end of the chapter. One is tempted to take the two fragments about the Patriarch ( Hosea 12:4-5 , and Hosea 12:13 f.) by themselves, and the more so that Hosea 12:8 would follow so suitably on either Hosea 12:2 or Hosea 12:3 . But this clue is not sufficient; and till one more evident is discovered, it is perhaps best to keep to the extant arrangement. As before, the argument starts from the falseness of Israel, which is illustrated in the faithlessness of their foreign relations. "Ephraim hath compassed Me with lies, and the house of Israel with deceit, and Judah Ephraim herds the wind, and hunts" the sirocco . All day long they heap up falsehood and fraud: they strike a bargain with Assyria, and carry oil to Egypt," as Isaiah also complained, { Isaiah 30:6 } "Jehovah hath a quarrel with Israel and is about to visit upon Jacob his ways; according to his deeds will He requite them. In the womb he supplanted his brother, and in his man’s strength he wrestled with God. Yea, he wrestled with the Angel and prevailed; he wept and besought of Him mercy. At Bethel he met with Him, and there he spake with Him," (or "with us"-that is, in the person of our father) "So that thou by thy God"-by His help, for no other way is possible except, like thy father, through wrestling with Him-shouldest return: keep leal love and justice, and wait on thy God without ceasing." To this passage we shall return in dealing with Hosea’s doctrine of repentance. In characteristic fashion the discourse now swerves from the ideal to the real state of the people. "Canaan!" So the prophet nicknames his mercenary generation. "With false balances in his hand, he loves to defraud. For Ephraim said, Ah, but I have grown rich, I have won myself wealth. None of my gains can touch me with guilt which is sin. But I, Jehovah thy God from the land of Egypt-I could make thee dwell in tents again, as in the days of the Assembly in Horeb-I could destroy all this commercial civilization of thine, and reduce thee to thine ancient level of nomadic life-" and I spake to the prophets: "it was I who multiplied vision, and by the hand of the prophets gave parables. If Gilead be for "idolatry, then shall it become vanity "If in Gilgal"-Stone-Circle-"they sacrifice bullocks, stone heaps shall their altars become among the furrows of the field." One does not see the connection of these verses with the preceding. But now the discourse oscillates once more to the national father, and the parallel between his own and his people’s experience. "And Jacob fled to the land of Aram, and Israel served for a wife, and for a wife he herded sheep. And by a prophet Jehovah brought Israel up from Egypt, and by a prophet he was shepherded. And Ephraim hath given bitter provocation; but his blood-guiltiness shall be upon him, and his Lord shall return it to him." I cannot trace the argument here. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.