Exegetical and Hermeneutical Commentary of 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.
2. Jacob ] Here used for the northern kingdom, to prepare the way for the etymological allusion in Hos 12:3.
Fuente: The Cambridge Bible for Schools and Colleges
The Lord hath also a controversy with Judah, and will punish Jacob – The guilt of Judah was not open apostasy, nor had he filled up the measure of his sins. Of him, then, God saith only, that He had a controversy with him, as our Lord says to the Angel of the Church of Pergamos, I have a few things against thee. Repent, or else I will come unto thee quickly, and fight against thee with the sword of My mouth Rev 2:12, Rev 2:16. Of Ephraim, whose sin was complete, He says, that the Lord is to punish. God had set His mind, as we say, on punishing him; He had (so to speak) set Himself to do it. Jacob, like Israel, is here the name for the chief part of Israel, i. e., the ten tribes. Our Lord uses the same gradation in speaking of different degrees of evil-speaking; Whosoever of you is angry without a cause, shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell-fire Mat 5:22. : The justice of God falls more severely on those who degenerate from a holy parent, than on those who have no incitement to good from the piety of their home. To amplify this , The prophet explains what good things Jacob received, to show both the mercy of God to Jacob, and the hardness of Ephraim toward God. While Jacob was yet in his mothers womb, he took his brother by the heel, not by any strength of his own, but by the mercy of God, who knows and loves those whom he hath predestinated.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. The Lord hath also a controversy with Judah] The rest of the prophecy belongs both to Judah and Israel. He reproaches both with their ingratitude, and threatens them with God’s anger. In order to make their infidelity the more hateful, and their malice the more sensible, he opposes to them the righteousness, obedience, and piety of their father Jacob. He recalls to their minds the benefits they had received since they returned from Egypt. He speaks afterwards of their kings; and how, in their ingratitude, they refused to have him for their monarch. Having mentioned this fact, he subjoins reflections, exhortations, invectives, and threatenings, and continues this subject in this and the two following chapters.-Calmet.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Lord hath also a controversy with Judah; though Judah, compared with Ephraim, be faithful, yet when considered in his ways and doings he is found faulty in many things, and God hath just matter of complaint against Judah in point of manners; in public worship Judah was faithful, kept to God and the temple, though not without some defects, but in their lives there were many more and greater faults, about which God will contend that Judah may be reformed.
Judah; the two tribes.
Will punish; or visit with chastising to amend, else to destroy: there is hope of Judah that he will be reclaimed, therefore I will try by gentler visitations, by fatherly corrections, yet I will not leave him as hopeless, nor as faultless.
Jacob; not the patriarch, but those who are of him; his children, but that have degenerated from his ways of love, fear, trust, and obedience. Both Ephraim and Judah are of Jacob, but both have corrupted themselves, and therefore will I proceed against both; and if Judah, the less faulty, escape not, Ephraim can have no hope to escape; if Judah be whipped with rods because a disobedient son, Ephraim may fear a sword because he hath been and still is an obstinate rebel.
According to his ways; neither can justly complain then, since their different ways are made the standard of the different proceedings of God against them, he will not lay upon either more than is equal; who suffers most hath deserved more, and who suffers least needed so much to amend him.
According to his doings will he recompense him: this is an elegant and very usual ingemination of the same thing, which doth assure it will be done, and should affect us the more.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. controversy with Judah(Hos 4:1; Mic 6:2).Judah, under Ahaz, had fallen into idolatry (2Ki16:3, &c.).
Jacobthat is, the tentribes. If Judah, the favored portion of the nation, shall not bespared, much less degenerate Israel.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The Lord hath also a controversy with Judah,…. The two tribes of Judah and Benjamin, as well as the ten tribes; for though they had ruled with God, and had been faithful with the saints in the first times of the apostasy of Israel; yet afterwards they sadly degenerated, and fell into idolatry likewise, particularly in the time of Ahaz, in which Hosea prophesied; and therefore the Lord had somewhat against them; nor would he spare them, but reprove them by the prophets, and rebuke them in his providences; bring them to his bar, and lay before them their evils, and threaten them with punishment in case of impenitence, as follows:
and will punish Jacob according to his ways; all the posterity of Jacob, whether Ephraim or Judah; those of the ten tribes, or of the two, who all descended from Jacob: or, “will visit according to his ways” s; if right, and agreeably to the mind and word of God, in a way of grace and mercy; but if wrong, crooked, and perverse, then in a way of punishment; for visiting is used both ways:
according to his doings will he recompense him; as they were good or bad; if good, will reward them with a reward of grace; if bad, with vengeance. The Targum paraphrases it,
“according to his right works.”
s – “ad visitandum juxta vias ejus”, Pagninus, Montanus; “visitabit secundum vias ejus”, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
It may seem strange that the Prophet should now say, that God had a controversy with Judah; for he had before said, that Judah stood faithful with the saints. It seems indeed inconsistent, that God should litigate with the Jews, and yet declare them to be upright and separate them from the perfidious and ungodly. What then does this mean? The Prophet, as we have said, spake comparatively of the tribe of Judah, when he said that they remained faithful with the saints: for he did not intend wholly to exculpate the Jews, who were also full of grievous evils; but he intended to praise the worship which as yet prevailed at Jerusalem, that the impiety of the ten tribes might appear less excusable, who of their own accord had departed from the rule which God had given.
When any one at this day reproves the Papists, they say, that another mode of worship is unknown to them, and that they have been thus taught by their forefathers, and that the worship which they observe has so continued from antiquity, that they dare not either to change it or to deviate from it. Such might have been the excuse made by the Israelites. But the prophet charges them with voluntary defection, for the temple which God had chosen for himself stood in their sight; there the face of God was in a manner to be seen; for all things were arranged according to the heavenly pattern which had been shown to Moses in the mount. Since then pure religion was before their eyes, was not their sin proved by this very fact, that having neglected the word of God, they gave themselves up to new and fictitious modes of worship? The Prophet then had before praised the worship, but not the manners, of the tribe of Judah; and he now comes to their manners, and says, that there were many things in Judah which God would chastise.
The Lord then hath a controversy with Judah; and he will begin with that tribe, and will then come down to the house of Jacob The Prophet, however, speaks here only in passing of the house of Judah, and touches but lightly on the controversy he had with that portion of the people. How was this? Because he was not a teacher, as it has been said already, set over the kingdom of Judah, but only over the Israelites. He now refers only to that kingdom for the purpose of striking terror into his own people: as though he said “Think ye that the forbearance of God is to be forever, because he has hitherto borne with you? Nay, God will begin to contend with the tribe of Judah. I have said, indeed, that they are innocent compared with you; but yet they shall not escape punishment; for in a short time God will summon them to judgement. If he will not spare the Jews, how can your great crimes go unpunished? For certainly you deserve hundred deaths in comparison with the Jews, among whom at least some integrity and uprightness exist; for they have made no change in the worship of God. Their life is corrupt; but yet the law of God and religion are not despised by them as they are by you. If then God will not spare them, much less will he spare you.”
We now understand for what purpose the Prophet says that God had a controversy with Judah; for it was not his design to terrify the Jews themselves, or to exhort them to repentance, except it may be by the way; but his object was to present an example to the Israelites, that they might fear; for they ought to have thought within themselves, “If this shall be done in the green, what shall become of the dry tree? (Luk 23:31.) If God will exercise with so much severity his vengeance against our brethren the Jews, among whom pure religion as yet exists, what sort of end and how dreadful is that which awaits us, who have departed from the law, the worship, the teaching, and the obedience of God, who are become truce-breakers, and degenerate, and in every way profane?”
Hence he immediately adds, And will punish Jacob “God will indeed begin with the tribe of Judah; this will be the prelude, and he will treat the Jews more mildly than you; but against you he will thunder in full force. It will not then be a remonstrance to draw you to repentance, but a punishment such as ye deserve; for he has already contended with you more than enough.”
According to his ways. according to his doings, will he recompense him. He sets down here ways and doings, with no superfluous repetition, but to show that the repentance of this people had been already more than sufficiently looked for; for they had not ceased for a long time to pursue their own wickedness. The Prophet then, no doubt, condemns here the Jews for their perverse wickedness, that they never left off their sins, though they had now for a long time been admonished, and had been often reproved by the Prophets. It now follows —
Fuente: Calvin’s Complete Commentary
(2) Jacob refers to the northern kingdom.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. The southern kingdom was equally guilty.
Controversy See on Hos 4:1.
Judah Some substitute “Israel.” Also, which is in the English translations, is not in the original (see on Hos 5:5).
Jacob Since the name stands in parallelism with Judah it would seem to be a poetic synonym of the latter. If Israel is substituted in the first clause Jacob may be regarded as a poetic synonym of Israel, used so as to prepare the way for the references to the patriarch Jacob. If Hos 11:12 b, is original still another interpretation is possible: Judah the southern kingdom; Jacob, which is equivalent to Israel the northern kingdom: the two together make up the whole nation. The third interpretation is favored by Hos 12:13, which seems to imply that in chapter 12 Hosea compares the whole nation with its ancestor.
His ways doings The faithless conduct condemned in Hos 11:12; Hos 12:1 (compare Hos 4:9; Hos 7:2).
In Hos 12:3-5 (compare Hos 12:13) the prophet introduces abruptly a reference to three incidents in the life of the patriarch Jacob: one connected with his birth (Gen 25:26), another with his return from Aram (Gen 32:22 ff.), and a third with his journey to or from Aram (Gen 28:10-22; Gen 35:9-15). The place of these historical references in the argument of Hosea is variously interpreted. Some see in them a commendation of the patriarch, whose acts indicated his anxiety for divine and paternal blessings; this commendation implies a condemnation of his descendants who are spiritually indifferent. Others see in them a condemnation of the patriarch, who even before his birth practiced deceit and who in manhood sought to take advantage of God and man. Small wonder that his descendants are full of lies and falsehoods. Still others see a condemnation of Jacob in the first reference and a commendation in the others. On the whole, the first interpretation is to be preferred.
Took his brother by the heel Though the exact meaning of the verb is uncertain, the thought is that Jacob desired to be born first, so as to enjoy the rights of the firstborn (Gen 27:36). The prophet does not justify the act.
For purposes of illustration it is not necessary to pass judgment on the merits of an act (compare Luk 16:1 ff.). In later life the patriarch manifested still greater anxiety for the divine blessing.
By his strength R.V., “in his manhood” (Gen 49:3).
Had power with God Margin R.V., “strove”; margin A.V., “behaved himself princely.” Again the exact meaning of the verb is uncertain. The reference is to Gen 32:22 ff.
Hos 12:4 describes the conflict in greater detail.
The angel Equivalent to “God” in Hos 12:3 (see on Zec 1:11).
Prevailed His persistence was rewarded.
Wept Jacob’s tears were a further evidence of his anxiety. The shedding of tears is not mentioned in Genesis.
Made supplication Compare Gen 32:26. If only Israel would follow the footsteps of Jacob they too would receive the divine blessing.
He It seems best to carry over the subject from the preceding and make he refer to Jacob.
Him Jehovah. Both the order and the prophet’s purpose, to impress upon the Israelites the truth that the vision at Beth-el was the result of Jacob’s spiritual longings, make it probable that he thought of that vision as having been granted on Jacob’s return from Aram (Gen 35:9-15).
He spake That is, Jehovah.
With us What Jehovah said to Jacob applied equally to his descendants. The text is greatly improved, however, if we read, with Peshitto and other ancient versions, “with him,” that is, with Jacob. LXX. also seems to have read the pronoun of the third person singular, though in other respects its text of 4b is inferior to the Hebrew.
Hos 12:5 is thought by many to be a later addition, “by some pious reader of a very late date.” The English translators evidently took 5a in apposition to he, the subject of spake (Hos 12:4). By identifying the God who blessed the yearning Jacob with Jehovah, whom, nominally at least, they worshiped as their deliverer and helper, the prophet prepared the way for the exhortation in Hos 12:6. If he rewarded the perseverance of your ancestor he will in the same manner reward you, if you earnestly seek him. The thought remains the same if we regard, as seems more probable, Hos 12:5 in construction independent of the preceding: “And Jehovah is the God of hosts; Jehovah is his memorial name.”
Memorial R.V., “memorial name.” The name by which the God of Israel is to be remembered (Exo 3:15).
Jehovah God of hosts Identical in meaning with the shorter “Jehovah of hosts.” As used by the prophets, this title designates Jehovah as the Lord of all powers in the world and in nature. There is still a difference of opinion as to the original significance of host. 1. Some think that host referred primarily to the angels. According to Ewald the phrase arose on the occasion of some great victory, when it seemed as if the host of heavenly beings had come down to the relief of the people (compare Psa 103:21; Neh 9:6). 2. Others think that the hosts were originally the armies of Israel, whose leader Jehovah is represented as being (Exo 7:4; Exo 12:41; Exo 12:51). 3. Still others take it to refer primarily to the stars, which are frequently called “the hosts of heaven” (Deu 4:19; Isa 34:4). 4. Sayce connects it with Babylonian mythology. Jehovah, he identifies with Sin, the moon-god. Sin is called “the enchanter of the spirits of the hosts.” This title in its Hebrew form was, he thinks, transferred from Sin to Jehovah. But whatever the primary usage of the title the prophets gave to it a sublimer content.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘YHWH has also a controversy with Judah, and will punish Jacob in accordance with his ways, according to his doings will he recompense him.’
But as ever Hosea also remembers the visits by men of Judah to the Israelite feasts and therefore brings Judah into the sphere of his prophecies. YHWH also had a controversy with Judah. This prophecy was spoken while Ahaz was reigning in Judah, and also busy in rejecting YHWH. And they too were multiplying altars to themselves in hillside sanctuaries. Thus comes the prophetic warning that Judah will not escape YHWH’s surveillance. He knows the way that they take. But it is Jacob/Israel who at this stage will bear the brunt of YHWH’s displeasure. They will be punished in accordance with their ways, and paid back according to their doings. For it is their ways and doings that reveal what is in their hearts. By their fruits they are known.
Compare Hos 10:11 for a parallel mention together of ‘Ephraim – Judah – Jacob’. It is typical of Hosea.
Fuente: Commentary Series on the Bible by Peter Pett
Here the whole tribes or Israel and Juda are reproved. The Lord shows to what a degenerate state the both families were brought, and how different from the conduct of their first common father Jacob. Reader! it is a sad reproach to a family, when the descendants depart from the exemplary godliness of their fathers.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Hos 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.
Ver. 2. The Lord hath also a controversy with Judah ] Lest the prophet should be thought partial in the law, Mal 2:9 , See Trapp on “ Mal 2:9 “ and lest Ephraim should say of Judah, as once Oded did of Israel, “Are there not with them, even with them also, sins against the Lord?” 2Ch 28:10 . The prophet answers by way of concession, that there were so indeed; and that therefore God had a controversy with them, a litigation, or disceptation: he was expostulating with them by words, and some lighter strokes, notwithstanding he had commended them before, as ruling with God, and retaining his pure worship. God would take his time to deal with them too for their many impieties, and especially for running to Egypt for help, as they did in the days of Ahaz and Zedekiah, see Isa 30:2 ; Isa 31:1 ; but because they were not yet so bad as the ten tribes, nor so desperately wicked, therefore the Lord was yet but pleading with them; he had not passed sentence, he was not resolved upon their ruin and utter extirpation, Hos 4:15 ; Hos 5:5-14 ; Hos 6:11 ; as he was for the ten tribes, those foul apostates and shameless covenantbreakers; concerning whom he saith, and is set upon it,
I will punish Jacob according to his ways
a Odiosum et impium dogma Anabaptistarum, qui ideo pueris baptismum negant, quia sensu ac mente careant. Luther in loc.
The LORD. Hebrew. Jehovah. App-4.
punish = visit upon.
Jacob. Put by Figure of speech Metonymy (of Adjunct), App-6, for Israel, especially the natural seed.
according. Some codices, with two early printed editions (one Rabbinic, margin), Aramaean, Septuagint, Syriac, and Vulgate, read “and according”.
recompense = requite, or repay.
a controversy: Hos 4:1, Jer 25:31, Mic 6:2
and will: 2Ki 17:19, 2Ki 17:20, Isa 8:7, Isa 8:8, Isa 10:6, Jer 3:8-11, Eze 23:11-21, Eze 23:31, Eze 23:32
punish: Heb. visit upon, Hos 2:13, Hos 8:13, Hos 9:9, Isa 10:12, Isa 24:21, *marg.
according to his doings: Isa 3:11, Isa 59:18, Mat 16:27, Rom 2:6, Gal 6:7
Reciprocal: 2Ki 18:13 – come up Jer 30:7 – it is Eze 7:4 – but Eze 23:13 – that they Amo 2:4 – Judah Mic 1:1 – concerning
Hos 12:2. It has been stated that most of this book is about the affairs of the 10-tribe kingdom (Israeli, but some verses are written concerning Judah, the 2-tribe kingdom. So here it is stated that the Lord had a controversy (accusation) with Judah. Jacob is a more general term and applies to the descendants of that patriarch. In spite of the advantage of observation on the conduct of Israel, these descendants of Jacob who formed the 2-tribe kingdom of Judah finally were wrong also.
12:2 The LORD hath also a controversy with {c} Judah, and will punish Jacob according to his ways; according to his doings will he recompense him.
(c) Which in those points was similar to Ephraim, but not in idolatry.
The Lord also had a charge (Heb. rib, cf. Hos 2:2) to bring against Judah and promised to punish Jacob in harmony with his sins. "Jacob" may represent the Northern Kingdom here in contrast to Judah, the Southern Kingdom, or "Jacob" may represent both kingdoms since both descended from him (cf. Hos 10:11).
"Israel is not a ’chip off the old block’ but a nation unlike its eponymous ancestor, in that it refuses to acknowledge Yahweh as its sole God." [Note: Stuart, p. 190.]
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)