Exegetical and Hermeneutical Commentary of Hosea 11:12
Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints.
12. The Septuagint, and after it the English Version, mistook the blame of the second half of this verse for praise, and hence attached the verse to chap. 11. Properly, however, it belongs to chap. 12, of which it is the first verse in the Hebrew Bible. Jehovah is the speaker. Israel’s sins of treason and deceit are so numerous that his God is as it were surrounded by them, and can see nothing else; nor has Judah shown any more deference to the repeated warnings of the prophet.
but Judah yet ruleth, &c.] Rather, and Judah is yet wayward towards God, and towards the faithful Holy One. ‘Yet’, because Hosea’s earlier prophecies record the long continuance of Judah’s backsliding (Hos 5:10, Hos 6:4; Hos 6:11, Hos 8:14). The word rendered ‘wayward’ has the root-meaning of roving unrestrained, as when an animal has broken loose. Hence Jer 2:31, ‘Wherefore say my people, We rove at large; we will come no more unto thee.’ ‘The Holy One’ has in the Hebrew the plural termination, as in Pro 9:10; it seems formed on the model of Elohim, ‘(the) divinity’, lit. ‘(the) divinities.’ We might express the force of the plural by rendering ‘the All-Holy One’, or (as margin) ‘the Most Holy.’ The Septuagint (partly followed by the Peshito) renders, , . But dubious as our Hebrew text may be, it gives a more suitable sense than that of the Septuagint.
Fuente: The Cambridge Bible for Schools and Colleges
Ephraim compasseth Me about with lies – Having spoken of future repentance, conversion, restoration, he turns back to those around him, and declares why they can have no share in that restoration. Nothing about them was true. If ever they approached God, it was with lies. : God, being infinite, cannot really be compassed about. The prophet so speaks, to describe the great multitude of those who thus lied to God, and the multitude and manifoldness of their lies. Wherever God looked, in all parts of their kingdom, in all their doings, all which He could see was lying to Himself. All was, as it were, one throng of lies, heaped on one another, jostling with one another. Such is the world now. Their sin was especially a lie, because they sinned, not through ignorance, but through malice. Their chief lie was the setting up of the worship of the calves, with a worldly end, yet with pretence of religion toward God; denying Him, the One true God, in that they joined idols with Him, yet professing to serve Him. And so all their worship of God, their repentance, their prayers, their sacrifices were all one lie. For one lie underlay all, penetrated all, corrupted all. All half-belief is unbelief; all half-repentance is unrepentance, all half-worship is unworship; and, in that each and all give themselves out for that divine whole, whereof they are but the counterfeit, each and all are lies, wherewith men, on all sides, encompass God. From these wrong thoughts of God all their other deceits flowed, while yet, they deceived, not Him but themselves, in that they thought that they could deceive Him, who cannot be deceived. When Christ came, the house of Israel surrounded Him with lies, the scribes and lawyers, the Pharisees and Sadducees and Herodians, vying with one another, how they might entangle Him in His talk Mat 22:15.
But Judah yet ruleth with God – Ephraim had cast off the rule of God, the kings and priests whom He had appointed, so that his whole kingdom and polity was without God and against Him. In contrast with this, Judah, amid all His sins, was outwardly faithful. He adhered to the line of kings, from whom was to spring the Christ, Davids Son but Davids Lord. He worshiped with the priests whom God had appointed to offer the typical sacrifices, until He should come, the high priest forever, after the order of Melchisedek, who should end those sacrifices by the Sacrifice of Himself. Thus far Judah ruled with God; he was on the side of God, maintained the worship of God, was upheld by God. So Abijah said to Jeroboam, The Lord is our God, and we have not forsaken Him, and the priests which minister unto the Lord are the sons of Aaron, and the Levites wait upon their business. For we keep the charge of the Lord our God, but ye have forsaken Him, and behold God is with us for our Captain, … 2Ch 13:10-12.
And is faithful with the saints – Or (better perhaps, with the E. M) with the All-Holy. The same plural is used of God elsewhere (Jos 24:19; and in Pro 30:3); and its use, like that of the ordinary name of God, is founded on the mystery of the Trinity. It does not teach it, but neither can it be accounted for in any other way. This faithfulness of Judah was outward only, (as the upbraiding of the prophet to Judah testifies,) yet did it much favor inward holiness. The body without the soul is dead; yet the life, even when seeming to be dying out, might be brought back, when the body was there; not, when it too was dissolved. Hence, Judah had many good kings, Israel none. Yet, in that he says, yet ruleth with God, he shows that a time was coming when Judah too would be, not with God but against Him, and also would be cast off.
Fuente: Albert Barnes’ Notes on the Bible
Hos 11:12
Ephraim compasseth Me about with lies.
Beset round with lies
By lies understand false worship, for that is a lie with false pretences; they put fair glosses upon things, but all are but lies; they have beset Me with politic shifts of their own devising. They not only seek to blind men, but they would (if it were possible) deceive Me, saith God. And indeed, when men seek to blind their own consciences, what do they but seek to deceive God? In the very act of worship they are false.
1. Many, in their prayers, in the solemn act of worship, beset God with lies. Can God be deceived? No, but they did what lay in them to deceive Him; if it were possible for God to have been deceived they would have deceived Him.
2. Many also beset the business and affairs that they manage with lies. They plot with themselves how they may handsomely contrive to put together a goodly number of lies, that so they may beset mens understandings. There are such cunning attempts in the world to beset the understandings of men, that men shall not know what to say to things; and yet, whilst they cannot tell how to believe them, neither do they know what to say, things are so contrived. Deceitful men think with themselves, If such a thing shall be questioned, then I have such a shift to put it off; and if another thing shall be doubted of, then I have such a report, and such a fair pretence, to make it good.
3. When men are once engaged in shifts and lies, they grow pertinacious in them, and there is little hope of their recovery. (Jeremiah Burroughs.)
Fraud and falsehood
The Lord complains that He had been compassed with the falsehood and fraud of the people. By these words He means that He had in everything found the multiplied perfidy of the Israelites; for this is the import of the word compassed. Not only in one way, or in one thing had they acted unfaithfully towards God; they were full of innumerable frauds, with which they surrounded God, like an army at a siege. This is what hypocrites are wont to do; not only in one thing do they endeavour to deceive God, but they transform themselves in various ways, and ever seek some new subterfuges. When they are caught in one sin they pass into another; so that there is no end to their deceit. He speaks of frauds and falsehoods, for they thought that they escaped, provided they covered themselves with some disguise, whenever the prophets reproved them. But God here testifies that they gained nothing by their craftiness. The prophet reprobates those specious excuses, by which people think they are absolved before God, so as to elude all the threatenings of the prophet. This passage teaches that men in vain make excuses before God; for when they contrive pretences to deceive God, they are themselves greatly deceived; for He clearly perceives their guiles and falsehoods. (John Calvin.)
But Judah . . . is faithful with the saints.
Faithful with the saints
That is–
1. With Abraham, Isaac, and Jacob, with Moses, with the prophets, with the forefathers.
2. Faithful with such as are sanctified, the true priests of God, that God has sanctified to Himself. Whereas Jeroboam took of the lowest of the people and made them priests to God, Judah would have no other priests but the sanctified ones of God.
3. Faithful with the people of God. For all of Israel that were holy, that were godly, that were saints, and were not detained by some special hand of God, went up from the Ten Tribes to Judah, to the true worship of God; now Judah entertained them, and used them well, and was faithful to them. But on the contrary, Israel, the Ten Tribes, were unfaithful, by using the saints of God evilly that would worship God according to Gods own way; they were cruel and oppressing and unfaithful to them, but Judah was faithful towards such, embracing and encouraging them. For us to go on in faithfulness, though we have none to join with, is a commendation; and the ways of God are excellent, whether any or no do join with us in them. But it is a great encouragement to be faithful with the saints; that is, to go on in those ways in which we see the saints walk: and to join with the saints, with such as are the choice saints of God, greatly encourages and strengthens the people of God in their way. (Jeremiah Burroughs.)
The faithful tribe
There is a striking analogy between the leading characteristics and facts of Church history under the Old Testament dispensation, and under the New. In both we see a chosen people, a redeemed people, a preserved people, and a perverse, rebellious, stiff-necked people. Nothing but immutable love and sovereign grace could have borne with their conduct. The great mass of nominal Israel of old were carnally minded. They degraded themselves with abominable idolatries. Just so do multitudes who pass for Christians in the nineteenth century, boasting of ancient pedigree, long succession, and exclusive right; wearing the name of Christian without possessing one spark of Christianity. The modem profession of Christianity has awfully apostatised from ancient orthodoxy, and set up idols throughout Christendom, worshipping the work of mens hands according to the free will system. The great calamity of the present day arises from carnal men interfering with religion in any way, for in so doing they are sure to do mischief: if they legislate for it, they clog and fetter it; if they endow it, they curse it; if they even speak of it, they misrepresent it,–and can it be otherwise while they are destitute of it? Turn attention to the faithful tribe who, in the face of all the revolting and apostasy of the present day, may be said to rule with God, and deal faithfully with the saints. There is still such a tribe in Christendom. If the God of all grace would bestow upon His elect remnant a revival of vital godliness, Christian union, and fervent prayer, there would be nothing to fear from pope or infidel. Brethren, be of one mind. Electing love, Divine substitution, and invincible grace are our rallying-points. (Joseph Irons.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Ephraim compasseth me about with lies] I think this verse does not well unite with the above; it belongs to another subject, and should begin the following chapter, as in the Hebrew.
Judah yet ruleth with God] There is an allusion here to Ge 32:24, where Jacob, having “wrestled with the Angel,” had his name changed to Israel, one that rules with God. That glory the Israelites had lost by their idolatry; but Judah still retained the true worship, and alone deserved the name of Israel.
Bp. Newcome translates this clause thus: –
“But hereafter they shall come down a people of God, even a faithful people of saints.”
Even allowing this to be the most correct view of the original, I do not see what we gain by this change.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This verse might better begin the next chapter, and by most interpreters I have seen, it is the first verse of the next chapter; but since we find it here we will here consider it.
Ephraim; many or the most of Ephraim.
Compasseth me about with lies; play the hypocrites with me still; yet give me good words, call themselves my people, and say I am their God, and that they worship me and seek me; but they flatter me with their mouths, and lie unto me with their tongues, as Psa 78:36. So God upbraids them with this their sin.
And the house of Israel with deceit; the same thing in an ingeminated phrase, to affect and ascertain the more.
Judah; the people of the two tribes, under the government of the house of David.
Ruleth with God; while idolaters are vassals and slaves to the devil and to their own superstitious fears, the true worshippers of God, like princes, rule with God. Or rather, keeping to the house of David, retained the government in state affairs, which was
Theopolitia, a government set up of God: when Ephraim made kings and princes, but God did not know it, i.e. did not advise nor approve it.
And is faithful with the saints; retains also purity, at least truth, of worship, and in the holy things of God keepeth to his word, and comparatively is faithful: whereas Ephraim is hypocritical and false, Judah adheres to Gods holy prophets, priests, and other saints of God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. MAURERjoins this verse with the twelfth chapter. But as this verse praisesJudah, whereas Ho 12:2 censureshim, it must belong rather to the eleventh chapter and a new prophecybegins at the twelfth chapter. To avoid this, MAURERtranslates this verse as a censure, “Judah wanders with God,”that is, though having the true God, he wanders after false gods.
ruleth with Godtoserve God is to reign. Ephraim wished to rule without God(compare 1Co 4:8); nay, even, inorder to rule, cast off God’s worship [RIVETUS].In Judah was the legitimate succession of kings and priests.
with the saintstheholy priests and Levites [RIVETUS].With the fathers and prophets who handed down the pure worship ofGod. Israel’s apostasy is the more culpable, as he had before him thegood example of Judah, which he set at naught. The parallelism (“withGOD”) favors Margin,“With THE MOSTHOLY ONE.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ephraim compasseth me about with lies, and the house of Israel with deceit,…. Here properly we should begin a new chapter, as many interpreters and commentators do; for the prophet, or the Lord by him, in Ho 11:11, having finished his predictions concerning the call and conversion of the Israelites, and their return to their land, here begins a new discourse, by comparing the characters of Ephraim and Judah, and thence descends to the sins and punishment of both. The former, namely, Ephraim or Israel, that is, the ten tribes, surrounded either the prophet, to hear him prophesy, and professed a great regard to what he said; though it was all deceit and flattery: or rather the Lord himself, whom they pretended to serve and worship when they worshipped the calves at Dan and Bethel; and would have it thought they did not worship them, but the Lord in them, and by them, as the Papists now say of their images and image worship; but let them not deceive themselves, God will not be mocked: or when they did at any time seem to approach unto him in any branch of religious worship, either to pray unto him, or to praise him, it was not done with sincerity; it was only with their mouths, not with their hearts; these agreed not together, but, like their ancestors of old, “they did flatter, him with their mouth, and lied unto him with their tongues”, Ps 78:36; and so all such professors of religion, who are not sincere in their service and worship of God; or meet together to speak and hear false doctrines, which are lies in hypocrisy; or attend to superstition and will worship, and set up ordinances and institutions of their own, neglecting those which are of God, do as Ephraim did, encompass the Lord with lies and deceit;
but Judah yet ruleth with God; a theocracy was as yet acknowledged and supported among them; God ruled in the midst of them, and; they ruled with him; their kings ruled in the fear of God, and according to his laws, statutes, and appointment, and not their own; particularly in the days of Hezekiah, which may be here respected, the people retained and practised the true worship and service of God: which, as it is the truest liberty, so is the highest honour and dignity: such are rulers with God, as all the Lord’s people, all that believe in Christ, are; they are made by his grace kings and princes; and they appear to be so by their new birth; they are clothed, fed, and guarded as princes, as the sons of a king, as kings themselves; they have the riches and power of kings; they are possessed of a kingdom of grace now, which is within them, and where grace reigns, through righteousness, over their lusts and corruptions; and great power, like princes, have they in prayer with God, and are heirs of the kingdom of glory, as well as shall reign with Christ on earth. Gussetius renders it, “Judah yet weeps with God”: as his father Jacob did, imitating him, as in Ho 12:4;
and is faithful with the saints; which Kimchi’s father interprets of God himself; and so Lyra, and according to him Jarchi: and then the sense is, “and he”, that is, God, “is faithful with the saints”; in fulfilling all his counsels, purposes, and designs of grace concerning them; in making good his covenant with them, and his promises unto them; and by bringing them to the enjoyment of all that grace and glory he calls them to: but this is rather an epithet of Judah, who kept to the word and worship of the true God, as the saints of old, their ancestors, had done; walked in the good old way, in the way of good men, and kept the paths of the righteous; abode by the true priests of the Lord, who were set apart and sanctified for that office; and hearkened to the prophets, the holy men of God, who spake to them, being moved by the Holy Spirit: and adhered firmly “to the holy things” p, as it may be rendered; to the holy temple, and the worship in it; to the holy sacrifices, altars, c. when the ten tribes departed from them: and so this may be applied to the faithful in Christ Jesus, that believe in him truly, and continue in the faith of him in all ages and who are “faithful with the Holy Ones” q; the same with God in the former clause; so Kimchi interprets it, and so the word is used in Pr 9:10; see Jos 24:19; that is, with Father, Son, and Spirit; with the Father, when they worship him in spirit and truth; with the Son, when they cleave to him with full purpose of heart; with the Spirit, when they walk after him, and give to each the glory due unto them: or rather, “faithful with holy men” r; sanctified by the Spirit and grace of God; as they are, when they hold fast the faith delivered to the saints without mixture or wavering, with courage and manliness; though the greater number is against them, and they are reproached and persecuted for so doing; when they abide by the ordinances of Christ, as they were delivered, and keep them in faith and love, without sinister views; when they continue steadfastly in the communion of the saints, attending with them on the word and ordinances, and do not forsake their assembling together; and when they constantly exhort and stir up one another to the duties of religion, and faithfully admonish and reprove each other as there is occasion for it.
p “[rebus] sanctis”, Rivetus. q “Cum diis sanctis”, Munster, Vatablus. So Ben Melech. r “Cum sanctis”, i.e. “hominibus”, Drusius.
Fuente: John Gill’s Exposition of the Entire Bible
I shall not stay now to recite the opinions of others; nor does it seem necessary. I might have indeed referred in the last verse to what some say respecting the roaring of God, — that his voice will roar through the Gospel: but as this and the like are refinements of which I think the Prophet never thought, it is enough to understand the simple meaning of the Prophet, and not to accumulate the sentiments of others. I indeed know that this makes a great display, and there are some who are delighted with a mass of opinions; but I regard what is more useful.
I come now to the last verse, in which the Lord complains, that he had been compassed with the falsehood and fraud of the people By these words he means that he had in every thing found the multiplied perfidy of the Israelites; for this is the import of the word, “compassed”. We now then perceive that the Prophet means that the Israelites, not only in one way, or in one thing, acted unfaithfully towards God, and used frauds: but that it was the same, as when one besieges an enemy with a great army; so that they were thus full of innumerable frauds, with which on every side they surrounded God. And this is what hypocrites are wont to do; for not only in one thing do they endeavour to deceive God, but they transform themselves in various ways, and ever seek some new subterfuges. When they are caught in one sin, they pass into another; so that there is no end to their deceit. This subject the Prophet now takes up, that is, that the Israelites never ceased to act deceitfully towards God.
And he speaks of frauds and falsehood; for they thought that they escaped, provided they covered themselves with some disguise whenever the Prophets reproved them. But God here testifies, that they gained nothing by their craftiness, as though he said, “Ye think indeed that your coverings will avail with me, but they are vain. I indeed see myself as it were encompassed by your falsehoods, for on every side ye attempt to cover your sins; but they are false coverings.” In short, the Prophet reprobates those specious excuses, by which people think that they are absolved before God, so as to elude through this confidence all the threatening and reproofs of the Prophets. “I see,” the Lord says, “what the Israelites bring forward for themselves; but they are only falsehoods and frauds.” This passage then teaches, that men in vain make excuses before God; for when they contrive pretences to deceive God, they are themselves greatly deceived; for he clearly perceives their guiles and falsehoods.
He afterwards subjoins, that Judah still ruled, or, held sovereignty, with God, and was faithful with the saints By saying that he held sovereignty with God, he declares, I doubt not, that the kingdom of Judah was legitimate, because it was connected with a pure and lawful priesthood. For whence did arise the corruptions in the other kingdom, but because the people had revolted from the family of David? Hence it was that the new king changed both the law and the worship of God, and erected new temples. Israel then did not rule with God, for the kingdom was spurious, and the beginning of the dispersion, so that the people forsook God. But of Judah the Prophet speaks much otherwise, that he still ruled with God, because the posterity of David, though we know that they laboured under many vices, had not yet changed the worship prescribed by the law, except that Ahab had erected an altar like one at Damascus, as the sacred history relates, (2Kg 16:11😉 but yet pure religion always prevailed at Jerusalem. But the Prophet speaks comparatively, as it will be presently seen: for he does not wholly excuse the Jews, but says that in comparison with Israel they yet ruled with God; for the kingdom and the priesthood, as we have said, were joined together in Judah, and both had been divinely instituted.
He says further, that he was faithful with the saints By saints some understand God. The word קדושים, kodushim, we know, is plurals and sometimes an epithet of the singular number is joined to it, though not often. In the last chapter of Joshua (83) we have these words, קדושים הרא, kodushim eva, holy is he But as I have said, these examples are rare. And here I know not whether or not the Prophet means God. I would rather refer this word to the holy fathers or to the whole Church; so that the Prophet calls here קדושים, kodushim, saints, Abraham and others who justly deserved to be counted among the children of God; and I am inclined to include the angels. But of the sanctuary we do not find this word anywhere used; when the Scripture refers to the sanctuary, the letter מ, mem, is added. He uses indeed the plural number, though one may suppose that both the sanctuary and its worship are here intended. But as this application would be strained, and without example, I am satisfied with this plain meaning — that Judah was faithful with the saints; that is, that he retained faith in God together with the fathers, and departed not from the pure worship which had been delivered to him, according to which God had made his covenant with Abraham and his seed.
But the Prophet here praises the tribe of Judah, not because he wished to flatter them; but, as it has been stated in a former place, he had regard to the office deputed to him. When we at this day cry against our domestic evils, when we say that things are better ordered elsewhere, under what supposition is this done? We take it as granted, that others have their own teachers by whom they are reproved and if there be any vices prevailing, there are those who are to apply the remedy. This consideration then ought often to be remembered by us, that we may, by way of reproach, bring forward the conduct of others, when we wish deeply to wound those, the care of whom has been committed to us by God. Even so our Prophet did: at the same time, those who then taught at Jerusalem did not spare the Jews; they cried boldly and vehemently against their vices. But Hosea, as we have said, does here attend to his own vocation; and hence he exposes the sin of the ten tribes in having departed from the legitimate worship of God, when they had at the same time a well-known and memorable example in the tribe of Judah, who had continued in obedience to the law. This is the meaning. Let us now go on —
(83) Jos 24:19. — fj.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Hos. 11:12. Ephraim] is charged with lying and deceit again. Jud. ruleth] not without God, as Ephraim, but by a legitimate succession of kings and priests, and was outwardly faithful by maintaining the worship of God. Saints] The priests and Levites, fathers and prophets, who kept the worship of God pure and holy: others, with God, the Most Holy One. God will never be without witnesses in the direst age and the darkest nation.
THE TRUE AND THE FALSE WORSHIPPER.Hos. 11:12
The prophet makes another charge against Israel. Lying and deceit are applied to their idolatrous worship and hypocritical pretences. Ephraim compassed, surrounded God with lies; but Judah maintained the worship of God, and walked after the example of godly priests and forefathers. The words distinguish the true from the false worshipper.
I. The false worshipper. He draws near to God with his people, and honours God with the lip, but his worship is all pretence and hypocrisy.
1. He lies to God in worship. Israel lied in setting up and honouring the golden calves. All their prayers, repentance, and sacrifices were lies. When the heart is not right with God, when worship is mere formality and custom, then all prayers, offerings, and professions are lies and deceit. All half-heartedness and unbelief, all counterfeits in religion, are falsehoods to besiege God and deceive men.
2. He lies to God in daily life. He surrounds God in manifold, not isolated acts. Lying is a general custom with him. He keeps up religious forms and assumptions, lives a moral life outwardly, and fills up some radical defect with some shallow pretence. But he professes and does not practise; has the form without the power of godliness; and seems a saint, when most he plays the devil. All his life is a disguise. He is darkness disguised in garments of light; the devils servant dressed in Christs livery; falsehood practised under saintly show. Thus men worship God in lies, transact business and deceive their fellow-men with fair promises and pretences.
O hypocrite, thy boldness strikes at heaven,
And makes its fervid saints appear impostors.
II. The true worshipper.
1. He is acceptable to God. God looks for attachment and fidelity in his people. He is their true and rightful Lord, and will bless all who honour him. Some are accused by conscience, and condemned by God for deceit and hypocrisy; others are commended and blessed in their approaches to him. Their prayers are heard, their gifts accepted, and their sacrifices are well-pleasing to God.
2. He walks in the steps of good men. Judah was faithful with the saints. If we take the margin, he was faithful with God, the Holy One; far from false and fraudulent dealings by which Ephraim circumvented God. Or take saints as describing the priests and Levites, the fathers and prophets, who handed down and defended the pure worship of God. They did not set at nought, but followed good examples. We should be loyal to the kings and faithful to the priests whom God has appointed to rule over us. We should hold to the principles and walk in the steps of Gods people, the good old way in which our forefathers walked before us. Whose faith follow, considering the end of their conversation.
3. He is dignified by ruling with God. Judah yet ruleth with God. Obedience to Gods people is co-operation with Gods work. Ephraim sought to rule without God, and cast off the worship of God. But to submit to God is to conquer; to serve God is to reign over sin and the world, the flesh and the devil. In persevering prayer we have power with God; in holy, consistent life we prevail with men; and in Gods service we have true liberty, real dignity, and everlasting dominion. The saints of the Most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.
ILLUSTRATIONS TO CHAPTER 11
Hos. 11:12. The hypocrite.
His virtues being overdone, his face
Too grave, his prayers too long, his charities
Too pompously attended, and his speech
Larded too frequently, and out of time,
With serious phraseologywere rents
That in his garments opened in spite of him,
Through which the well-accustomed eye could see
The rottenness of his heart [Pollok].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(12) Should stand as the first verse of Hosea 12, just as in the Hebrew text. The rest of the prophecy appears as a distinct composition, a new commencemen, of judgment and incrimination, followed at last by one more utterance of Divine promise.
The rendering of the latter part of the verse in the English version was that of the Jewish scholars who saw here a reference to the reign of Hezekiah, but it is opposed to the mention of the controversy with Judah in Hos. 12:3. Accordingly, the rendering adopted by Ewald, Wnsche, Nowack, and others, is more probable:And Judah still roves unbridled towards God, and towards the faithful Holy One, Judahs inconstancy being contrasted with the faithfulness of God. The plural form, the Holy Ones, may, like the plural forms, Elohm, Adonm, suggest personalities within the substance of deity. The LXX. seem to indicate that we have not the right Hebrew text here.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Compasseth me The lies were so numerous that Jehovah could see nothing else; they surrounded him completely.
Lies [“falsehood”] deceit Practiced not against one another (Hos 11:7), but against Jehovah. A condemnation of their foreign policy (Hos 7:11; Hos 10:4; Hos 10:13).
Ephraim House of Israel The northern kingdom. 12b is of uncertain meaning.
But Judah yet ruleth with God, and is faithful with the saints Margin, “with the most holy,” that is, God; R.V., “with the Holy One” (see on Hos 11:9). This translation makes 12b a eulogy of Judah, which is thought to be better than Israel. Such sentiment seems out of place here (Hos 12:2; see also on Hos 1:7). The Revisers, conscious of this difficulty, offer in the margin the alternative reading, “and Judah is yet unsteadfast (faithless) with God, and with the Holy One who is faithful.” This is certainly to be preferred; otherwise 12b must be regarded as a later addition.
Yet The faithlessness has continued for a long time, and still there is no sign of improvement.
Fuente: Whedon’s Commentary on the Old and New Testaments
CONDEMNATION OF ISRAEL’S FAITHLESSNESS; EXHORTATION TO REPENTANCE, Hos 11:12 to Hos 12:6.
The following appears to be the most probable interpretation of this exceedingly difficult section, Hos 11:12, begins a new series of indictments. Israel proved false to Jehovah when it entered into covenants with foreign nations (Hos 11:12; Hos 12:1). If the references to Judah are original they cannot be interpreted as a eulogy of Judah, for north and south were equally guilty. The three incidents in the life of the patriarch Jacob are mentioned in order to present in glaring colors the contrast between the ancestor so anxious for the divine blessing and the descendants so indifferent to Jehovah (2-5). If they would only turn to the God of Jacob he would surely have mercy upon them (6).
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Ephraim compasses me about with falsehood,
And the house of Israel with deceit,
But Judah yet rules with God,
And is faithful with the Holy One.
These words suggest that Hosea was now aware of the reforms of Hezekiah in Judah (see Hos 1:1 and 2Ki 18:1-6) and saw in them an indication that Israel’s hope for the future depended on the Davidic house. For he declares that Judah yet rules with God and is in faithful submission to Him, thereby indicating that Judah’s kingship is now responsive to YHWH and true worship has now been restored. We can indeed see that Hezekiah’s reforms must have come as a breath of fresh air to the prophets struggling to bring Israel to its senses, and may well have raised Messianic hopes.
He points out that whilst Ephraim were still ‘surrounding’ Him with falsehood, and the whole house of Israel were ‘surrounding’ Him with deceit, (the language might suggest that at this stage Samaria was ‘surrounded’ by the Assyrian army thus providing the symbolism used here) and were in fact about to crumble, Judah was yet reliable and ‘ruled with God’, that is, their king ruled in obedience to God. For in the third year of Hoshea Hezekiah had come to the throne of Judah and had submitted Himself to God (2Ki 18:1-6). It was not said of Judah that they had ‘appointed kings, but not by Me’ (Hos 8:4), for they still held to the Davidic kingship Thus the whole future of Israel was seen to depend on the firm foundation of the Davidic kingship, and on their faithfulness to the Holy One. and especially on the coming greater King Who would bring in righteousness (Isa 11:1-4). Once He came the lion would roar and the people would turn back to God, an apt picture of the ministry of Jesus Christ and what followed it after Pentecost.
(On the other hand the Masoretes in their Hebrew text and many modern scholars (the latter by repointing the consonants and altering the sense) see the verse as opening chapter 12, even though the Masoretes held to the text as translated above. But the analysis above indicates that its sentiments are required to round off the chiasm in chapter 11, whilst the translation above (following MT) more fully explains the reference to the lion in Hos 11:11. It was Judah, who would be the lion’s whelp, from whom the Final Hope would come (Gen 49:9-10)).
Fuente: Commentary Series on the Bible by Peter Pett
v. 12. Ephraim compasseth Me about with lies,
Fuente: The Popular Commentary on the Bible by Kretzmann
REFLECTIONS
READER! beg with me for grace from God the Holy Ghost, that we may both follow up his merciful design in giving the Church this precious Chapter, and behold the love of God the Father to his dear Son! See how God’s own son, when appointed before all worlds, to be Christ, the wisdom of God, and the power of God, for salvation to his body the Church; was beloved in the divine mind in this gracious character! Hence he called him out of the Egypt of this world. Hence, in his divine counsels, he set him up, not in open flesh from the beginning, but subsisting secretly in the mediatorial settlements of eternity. And when the fulness of time was come, he came forth for the salvation of his people. And in all the events of his mysterious life, ministry, and death; we may say concerning him, as the Apostle did in his devout prayer; of a truth Lord, against thine holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people Israel, were gathered together; for to do whatsoever thy hand and thy counsel determined before to be done. And may we not add from the same authority, in all the works and sufferings of Jesus; thine hand did lead him, and thy right arm did strengthen him. Yea, Lord, the Mediator, in all his soul travail, did cast himself upon thee; and thou didst manifest that he was the very Christ, in making the pleasure of Jehovah to prosper in his hand!
And now, Lord, for his sake, look upon the whole Church, and love them as thou hast loved him. Teach them, Lord! to go, taking all thy little ones by their arms. And though they know not the Lord, as the Lord Rophe, that healeth them, yet draw them with the cords of a man, yea, with the bands of love; and fulfil thy gracious promise to our glorious Head, in making all his people willing in the day of thy power. And though thy people are bent to backsliding, and their heart is prone to wander, yet, Holy Father! how canst thou give them up? How canst thou make them as Admah, or Zeboim; while the One, Holy Man, whose name is Wonderful, is in the Sodom of this our World, to save his people from their sins? Hath he not brought in an everlasting righteousness, with which thou hast declared thyself well pleased. And is not this the very righteousness in which thou beholdest thy People? Oh! most gracious God and Father! we would look up to thee, in, and through the blessed Son of thy love, and say in the language of thy Church: behold, O God, our shield, and look upon the face of thine anointed! Hear Lord, the voice of Judah, and bring him unto his people; for Judah yet ruleth with God and is faithful with the saints!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Hos 11:12 Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints.
Ver. 12. Ephraim compasseth me about with lies ] They get about me as if they would do me doughty service (Psa 76:11 , the saints are called a people that are round about God; and Psa 148:14 , a people near unto him, and that compasseth his altar. See Rev 4:4 ), but all is but counterfeit; a mere imposture, a loud lie, Psa 78:36 , whereby they would deceive me of heaven if they could; putting upon me false coin silvered over a little; and circumventing me, if it lay in their power. But what saith Bernard? Sapiens nummularius Deus est; nummum fictum non recipiet. God is a wise mint man; there is no beguiling him with counterfeit coin. Hypocrisy (that real lie) is an odious, a complexive evil; for it hath in it, 1. Guile, opposite to simplicity, as intending to beguile God, which he cannot, and man, which he fain would, and often doth, to farther his worldly and wicked designs, as Judas, Herod, Mat 2:8 , Pharisees, Mat 23:14 . Mat 23:2 . Falsehood, opposite to truth; as only acting religion, playing devotion, compassing God with deceit, as the house of Israel here, deceiving him not by impotence only, and in the event, but by imposture, and so in purpose; contenting themselves with a show, with a semblance, Luk 8:18 , with a form of knowledge, Rom 2:20 , and of godliness, 2Ti 3:5 , rather seeming to be good than seeking to be so. These are hell’s freeholders; and other sinners are said but to have their part with them. There are those who thus interpret this text: “Ephraim compasseth me,” the prophet preaching mercy, and promising good things, they beset me, and gather close about me, as desirous of my doctrine: but it is in mendacio, in hateful hypocrisy, see Eze 33:31-32 and when I cross them never so little, they craftily conspire to prejudice my ministry, to asperse my person, &c. To preach, saith one, is nothing else but to derive the rage of the whole world upon a man’s self, to become the butt mark, yea, the centre ad quod omnes lineae dolorum tendunt, to which all the lines of lies and falsehoods do tend (Meisner in loc.).
But Judah yet ruleth with God
And is faithful with the saints
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Hos 11:12
12Ephraim surrounds Me with lies
And the house of Israel with deceit;
Judah is also unruly against God,
Even against the Holy One who is faithful.
Hos 11:12 The Massoretic Text lists Hos 11:12 with chapter 12. Context confirms this! The last phrase of Hos 11:12 is one of the central passages of the entire book (cf. Hos 6:6; Hos 8:7). It emphasizes God’s faithfulness and Israel’s faithlessness. This is the tension between an unconditional (God’s character) and conditional covenant (human obedience).
Ephraim surrounds Me with lies The VERB (BDB 685, KB 738, Qal PERFECT) was used earlier in Hos 7:2, where Israel’s evil deeds surround them.
Israel’s lies could be (cf. Hos 7:13)
1. covenant violations (broken promises)
2. political counsel (foreign alliances, Hos 7:3)
3. religious divination (idol-priests)
4. false prophets (prosperity and security)
5. false information about YHWH
NASBJudah is also unruly against God
NKJV, NRSVJudah still walks with God
TEVthe people of Judah are still rebelling against me
NJB(But Judah still is on God’s side)
The Hebrew is ambiguous. The question remains, Are the last two poetic lines in parallel or in contrast? Is Judah contrasted with a sinful Israel or are Judah and Israel contrasted with a faithful Holy God?
Some scholars see the VERB as wander or roam (BDB 923, e.g., Hiphil, Gen 27:40; Qal, Jer 2:31); others see it as (BDB 921, Qal, Isa 14:2; Eze 34:4; Hiphil, Isa 41:2).
faithful See Special Topic: Believe, Trust, Faith, and Faithfulness in the OT .
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Define and explain OT election.
2. Why is God described as a husband and a parent?
3. Why are political alliances condemned in all the OT prophets?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Ephraim compasseth Me, &c. The Structure (p. 1221) shows the change of subject in Hos 11:12 Hos 12:8, which is “incorrigibility”. The chapters are badly divided here.
with deceit. See Isa 29:13. Eze 33:31. Mat 15:8, Mat 15:9. Mar 7:6, Mar 7:7.
Judah yet ruleth, &c. Compare 2Ch 13:10-12.
with the saints = with the Holy One. Hebrew, plural; so used elsewhere. Compare Jos 24:19. Pro 30:3.
Fuente: Companion Bible Notes, Appendices and Graphics
Turn to God, not to Selfish Gain
Hos 11:12; Hos 12:1-14
Though Judah still ruled with God, Hos 11:12, yet there was grave fault in him, and, like Ephraim, which had been engaging the prophets thought, he also must come under the rod. But throughout this paragraph there lingers the sweet music of the previous chapter, and especially the reminiscence of Israels early days, when he had power with the Angel and prevailed. The angel-haunted ideals and resolves of Beth-el could not be forgotten. Tears and weakness are the best arguments with God. He yields to us when we are weak; He yields to our despair. The soul that has been shut up to God and then casts itself at His feet can have what it will. Only beware lest after such an interview with the Angel, you deteriorate into a deceitful trafficker, and allow your God-given power to be reduced to making gain.
Notwithstanding all, God was still willing to call His people to the Feast of Tabernacles, the gladdest of all the feasts in the Hebrew year. But even divine love was thwarted by their inveterate sinning. How wonderfully these ancient prophets conceived of the love of God! The spirit of revelation led them to make declarations that the Cross has more than realized!
Fuente: F.B. Meyer’s Through the Bible Commentary
CHAPTERS 11:12-12:14 The Indictment
1. Ephraims indictment (Hos 11:12; Hos 12:1-2)
2. Remembrance of the past (Hos 12:3-6)
3. What Israel had become (Hos 12:7-14)
Chapter 11:12-12:2. Lying and deceit had been Ephraims course towards Jehovah; instead of trusting Him and following Him faithfully they had attached themselves to idols, while Judah still outwardly cleaved to Jehovah, though it was in a rambling way. The word translated ruleth means rambling. The better rendering of the sentence is and Judah is also rambling towards God (or unbridled against Him) and towards the faithful Holy One. But while outwardly Judah seemed to be all right, Ephraim fed on wind, was occupied with the vain, the empty things, increased in lies and desolation and turned to Assyria and Egypt for help, sending as a present olive oil to the latter and making a covenant with the former (see 2Ki 17:4). Then the mask is torn from Judahs face. The Lord had a controversy with them also and would repay them according to their evil deeds.
Hos 12:3-6. Jacobs sons are now reminded of Jacobs experience. Though he was so weak and sinful yet the Lord in marvelous grace met him. The experience at Peniel is recalled. Yea, he had power over the angel, and prevailed; he wept and made supplication unto Him. There he learned the sufficiency of grace and his strength was made perfect in weakness. The angel who appeared unto him that night was none other than the Son of God. What a reminder it was to them. He found him (Jacob) in Bethel! In the very place where the Lord found Jacob and Jacob found the Lord, they had set up their awful, God-denying idol worship. Where God had shown such mercy there they practiced now their abominations. Jehovah, the God of hosts, was still the same. He is the Lord who changes not. He was waiting still for their return. To such a God, who keeps His covenant promises they were urged to return and prove their true return by keeping mercy and justice and by waiting on Jehovah continually. But the call of grace and mercy was unheeded.
Hos 12:7-14. The Lord calls apostate Israel a merchant, that is in Hebrew Canaan. (Canaan means traffic; see Eze 17:4.) They had become Canaanites with the balances of deceit, loving to oppress. They had become fraudulent merchants, by cheating and oppression. Their wrong attitude towards Jehovah, having forsaken Him, led to a wrong attitude towards their fellowmen. Instead of repenting they boasted, I am become rich, I have found me out substance. They were breaking the law continually Lev 19:36 and Deu 25:13-16. Yet in all their lawbreaking they prided themselves of being a righteous nation. In all my labors they shall find no iniquity in me that were sin. How all this fits a good part of the Jews today is too well known to need further comment.
Some day it will be different through the grace and mercy of the never-changing Lord. He is the Jehovah who delivered them out of Egypt; all their blessing and prosperity they owed to Him; He had guided and preserved them, and all their sinning would not diminish His faithfulness to them. They are going to dwell again some day in tents, a reference to the feast of tabernacles, that great feast which typifies the coming millennial blessings for restored Israel. Such had been the continued testimony of the prophets He had sent, who announced the coming judgments and the final blessings in a future day. But now everything was ruin on account of their idolatry. Gilgal was the seat of a part of their idolatry (Hosea 4:15, 9:15). Then once more they are reminded of their progenitor Jacob. He fled before Esau his brother, yet though he was weak he served faithfully for a wife and for a wife he kept guard and Jehovah guarded and blest him. So He would concern Himself with them again. The twenty-sixth chapter of Deuteronomy throws light on this passage. But what was Ephraims condition? Instead of acknowledging all Jehovah had done for Jacob and his offspring they provoked Him to bitter anger, therefore the Lord would punish them.
Fuente: Gaebelein’s Annotated Bible (Commentary)
compasseth: Hos 7:16, Hos 12:1, Hos 12:7, Psa 78:36, Isa 29:13, Isa 44:20, Isa 59:3, Isa 59:4, Mic 6:12
Judah: Hos 4:15, 2Ki 18:4-7, 2Ch 29:1 – 2Ch 32:33
ruleth: Gen 32:28, 1Co 6:2, Rev 1:6, Rev 3:21, Rev 5:10
saints: or, most holy
Reciprocal: Gen 49:10 – sceptre 1Ki 12:20 – none that followed 2Ki 17:18 – the tribe Psa 109:3 – compassed Psa 132:16 – her saints Isa 1:21 – the faithful Isa 57:11 – that thou Isa 59:13 – lying Jer 3:18 – In Hos 1:7 – I will Hos 7:13 – spoken Act 5:3 – lie to
Fuente: The Treasury of Scripture Knowledge
Hos 11:12, Ephraim and house of Israel means the same people. The lies and deceit refers to the false prophecies of the unfaithful teachers in the country. Judah yet ruleth means that at present the 2-tribe kingdom was In a fairly favorable relation with God, not having gone so far into idolatry.
Fuente: Combined Bible Commentary
Hos 11:12. Ephraim compasseth me about with lies Ephraim and Israel are hypocrites; they promise much and perform nothing; they draw near to me with their lips, but their hearts are far from me. But Judah yet ruleth with God Judah kept close to that kingly government which God had settled in Davids family, and faithfully observed those ordinances which God had given to his people, here termed saints, as they are also Deu 33:3; and else where a holy nation, and peculiar people. This seems to relate to the times of Hezekiah, who restored the pure worship of God in Judah; at which time the ten tribes were flagrantly wicked, and wholly addicted to an idolatrous worship. Instead of saints, Bishop Horsley reads, holy ones, and interprets the expression of the persons of the Trinity. His translation of the verse is, Ephraim hath compassed me about with treachery, and the house of Israel with deceit. But Judah shall yet obtain dominion with God, and shall be established with the holy ones. He considers the expression, shall obtain dominion, &c., as a promissory allusion to a final restoration of the Jewish monarchy; and the remaining clause, shall be established, &c., as signifying either the constancy of Judahs fidelity to the Holy Ones, or the firmness of the support which he shall receive from them. And he thinks that by the use of this plural word, Holy Ones, the prophecy clearly points to the conversion of the Jewish people to the Christian faith.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Hos 11:12 to Hos 12:14 (= Heb 12:1-15). Ephraims Infidelity Traced from the Beginning.This is one of the most difficult passages in Hosea. In the text Judah also is mentioned; but this may be due to a later hand. Hos 12:4 f., Hos 12:12 f. are probably additions. The chapter-division is wrong in EV and right in the Heb. Israels sins of treason and deceit as it were surround Yahweh (nor has Judah been faithful). Ephraim loves (see note) wind, symbol of worthlessness and violence, heaps up falsehood and fraud, and faithlessly enters into covenant relations with Assyria and Egypt (Hos 11:12 to Hos 12:1). Yahweh has a controversy with Israel (so read for Judah and omit also), and will punish Jacob (Hos 12:2). Israel has the faults of his ancestor who defrauded his brother in the womb, and in manhood even strove (mg.) with God (Hos 12:3; see Hos 12:4-6*).[13] He even practises the deceits of Canaan, and cheats in order to become rich (Hos 12:7 f.). But Yahweh will disappoint these degraded ambitions, and bring him again (as at the first) into the wilderness (Hos 12:9 f.). He has been warned often enough of the impending calamity (Hos 12:10); Gilead and Gilgal, famous centres of idolatry, shall be overtaken by the ruin (Hos 12:11). Some further references to Jacob (Hos 12:12 f.) are probably later additions. The continuation of Hos 12:11 is seen in Hos 12:14, in which Yahweh pronounces the final justification of Ephraims doom.
[13] 1236 is regarded by Welcb as quoted by Hosea from a temple song current at Bethel (so also 613).
Hos 11:12 b. Probably a Judan addition. The text is here out of order (see LXX). Read perhaps, But Judah is still known (i.e. trusted; reading ydua for rd) with God and faithful to (with) the Holy One. If original the clause must be taken as an indictment of Judah. Render then, And Judah is yet wayward (cf. mg.) with God, and yoked with the Qedshim (sacred prostitutes: reading nismd for nemn).
Hos 12:1. feedeth on:? loveth (or possibly herdeth).wind symbolises what is vain, unsubstantial, with implied reference to Egypt (east wind to Assyria, cf. Hos 13:15, Job 15:2; Job 27:21).he . . . multiplieth: read, they multiply. For desolation read vanity, and at end and they carry. Oil was precious (cf. Deu 8:8) and so appropriate for a costly present (cf. Isa 30:6).
Hos 12:3. took . . . by the heel: i.e. attacked at the heel, overreached. Hos 12:3 b may be regarded as contrasted with Hos 12:3 a (by way of praise), and as an addition. But this is unnecessary. Render contended with God (cf. Gen 32:24 ff.).
Hos 12:4-6. Perhaps a later expansion, designed to mitigate the hard judgment on Jacob in Hos 12:3; Hos 12:4 a is probably one gloss, Hos 12:4 b Hos 12:6 another (the theophany at Bethel, cf. Gen 35:9 ff.), Hos 12:6 forming the glossators hortatory conclusion addressed to contemporaries.
Hos 12:4. us: read him.
Hos 12:6. wait: render hope.
Hos 12:7. Render (cf. mg.) Canaanthe balances of deceit, etc.oppress: read (cf. mg.), overreach (Heb. laaqb, play on Jacob).Canaan here means commercialised Ephraim.
Hos 12:8 a gives Ephraims reply, he has become rich.
Hos 12:8 b is the prophets retort. Read, All that he has amassed shall not suffice for the guilt he has incurred (LXX).
Hos 12:9. Perhaps out of place; the logical connexion is difficult.
Hos 12:9 a=Hos 13:4 a.from: render, since.the solemn feast is difficult. The feast of the desert was Passover, not Tabernacles. Read (?) thy youth.
Hos 12:10. I have used similitudes: corrupt. No satisfactory emendation has been proposed.
Hos 12:11. Text in disorder. Read, In Gilead (cf. Hos 6:8*) they have practised iniquity; in Gilgal (Hos 9:15*) they have sacrificed to demons; (so) also shall their altars become stone-heaps, etc. [The logical connexion with Hos 11:10 is difficult to trace. Marti thinks Hos 11:10 an insertion.]
Hos 12:12 f. Probably a gloss (? by the same hand as Hos 12:4-6), to show the providential care of God in the life of Jacob and in the Exodus.
Hos 12:12. Cf. Gen 29:13-30.
Hos 12:13. a prophet: i.e. Moses (cf. Deu 18:15; Deu 34:10).was preserved: i.e. in the wilderness wanderings.
Hos 12:14. Text hopelessly corrupt. After anger a threat of punishment may have followed.
Fuente: Peake’s Commentary on the Bible
11:12 Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with {l} God, and is faithful with the saints.
(l) Governs their state according to God’s word, and does not degenerate.
Fuente: Geneva Bible Notes
A. Judgment for unfaithfulness 11:12-13:16
Hosea again established Israel’s guilt and predicted her punishment. Israel’s unfaithfulness to God receives special emphasis (cf. ch. 3).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. The deceitfulness of Israel 11:12-12:14
Several comparisons of Israel and the patriarch Jacob point out the deceitfulness of the Northern Kingdom in this apparent mosaic of messages. Israel had cheated on its covenant with Yahweh. The form of the passage is again that of a lawsuit in which the Lord brought charges against Israel (the rib oracle) and concluded by announcing its doom.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
This is Hos 11:1 of chapter 12 in the Hebrew Bible. The Lord complained that Ephraim (Israel) had consistently lied and tried to deceive Him. He described Himself as surrounded and under attack by His own people. Wherever He looked all He saw was cheaters. Deception (Heb. mirmah, unfaithfulness) had also marked Israel’s ancestor, Jacob (cf. Hos 12:3-4; Hos 12:12; Gen 27:35). But the kingdom of Judah had also been unruly (Heb. rud, wayward) in its relationship with the Holy One (cf. Hos 11:9) who is faithful. Yahweh was always faithful to His covenant promises even though these groups of His people had wandered from Him and sought out Baals and foreign allies. Both kingdoms had been unfaithful to the covenant the Lord had made with them.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
VI. THE FIFTH SERIES OF MESSAGES ON JUDGMENT AND RESTORATION: HISTORICAL UNFAITHFULNESS 11:12-14:8
A tone of exhortation and instruction marks this fifth and last collection of messages.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
An introductory accusation and announcement of judgment 11:12-12:2