Exegetical and Hermeneutical Commentary of Hosea 12:10
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets.
10. It is not for want of warnings that this calamity comes upon the Israelites. In the most various ways has Jehovah spoken, not to, but by the prophets.
Visions similitudes ] A prophetic vision is, properly speaking, an intuition of some divinely revealed truth clothed in ‘outward and visible signs’, but the term is also extended (e.g. Isa 1:1; Oba 1:1; Nah 1:1) to the entire contents of a prophecy. ‘Similitudes’, i.e. parables whether implicit (as Hos 9:10) or explicit (as Hos 7:4-7; Isa 5:1-7).
Fuente: The Cambridge Bible for Schools and Colleges
I have also spoken by the prophets – Literally, upon the prophets, the revelation coming down from heaven upon them. Somewhat like this, is what Ezekiel says, the hand of the Lord was strong upon me (Eze 3:14, …). God declares, in what way He had been their God from the land of Egypt. Their ignorance of Him was without excuse, for He had always taught them, although they ever sought the false prophets, and persecuted the true. He taught them continually and in divers ways, if so be any impression might be made upon them. He taught them, either in plain words, or in the visions which He multiplied to the prophets; or in the similitudes or parables, which He taught through their ministry. In the vision, God is understood to have represented the things to come, as a picture, to the prophets mind, , whether the picture were presented to his bodily eyes, or impressed on his imagination, and that, either in a dream, or without a dream.
The similitude, which God says that He repeatedly, continually, used, seems to have been the parable, as when God compared His people to a vine, Himself to the Lord of the vineyard, or when He directed His prophets to do acts which should shadow forth some truth, as in the marriage of Hosea himself. God had said to Aaron, that He would thus make Himself known by the prophets. If there be a prophet among you, I, the Lord, will make Myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all My house. With him will I speak mouth to mouth, even apparently, and not in dark speeches Num 12:6-8. The dark speech in Moses answers to the similitude of Hosea; the vision and dream in Moses are comprehended in visions, as used by Hosea. The prophet Joel also says, your old men shall dream dreams, your young men shall see visions Joe 2:28. So little ground then have they, who speak of the visions of Daniel and Zechariah, as if they belonged to a later age. : I have instructed, God saith, men of God, to form thee to piety, enlightening their minds with manifold knowledge of the things of God. And because the light of divine wisdom could not otherwise shine on people placed here below in the prison-house of the body, I had them taught through figures and corporeal images, that, through them, they might rise to the incorporeal, and receive some knowledge of divine and heavenly things. And thou, how didst thou requite me? How didst thou shew thy teachableness? It follows;
Fuente: Albert Barnes’ Notes on the Bible
Hos 12:10
I have also spoken by the prophets.
The responsibility of having the revealed Word of God
This is a further declaration of Gods goodness to this people, and an upbraiding of them for their wickedness, when they have had so many means.
1. It is God who speaks by the prophets. Though the prophets and the messengers of God are mean, yet so long as they speak to you in His name, the authority of what they say is above any. They may be under their auditors in many ways, but the message they bring is above them; though they are weak, the power of God goes along with what they speak, to make it good. The Word does little good till men come to apprehend this, that it is God who speaks by His messengers.
2. It is a great mercy to a people for God to reveal His mind to them by His prophets. What would all the world be but as a dungeon of darkness, were it not for the prophets and ministers of God?
3. God will take account of what becomes of the word, labour, and pains of His prophets. So He here upbraids Ephraim with them. God will take account of all the spirits that His ministers spend, of every drop of their sweat, and of all their watchings in the night; I sent My prophets, rising early. God will take account of all, and you shall know that there has been a prophet among you; the ministers shall be brought out to say and testify, Lord, I was in such a place, and I revealed Thy mind thus unto them; they could not but be convinced, and yet still they continued in their wickedness. (Jeremiah Burroughs.)
And used similitudes.
The figurative and literal in Scripture
There is a strong tendency of the mind to delight in figurative descriptions above literal statements. Unless all the powers of the mind are equally cultivated; unless there is a due balance of the faculties preserved in all mental operations, the imagination will certainly prevail; and there will be felt a reluctance to relinquish the splendid object of contemplation in which the imagination is interested, for what might be called a cold contemplation of truth in its literality. We never rise to the fountain-head of truth till we have seen it literally; till we have stripped it of all figurative dress, till we have seen it in its own soberness and its own simplicity, we have never seen it as it is; and figurative language is employed for the purpose of giving to the mind such an interest in the truth to be understood, as will lead to the literal contemplation of it. Many things operate in the production of figurative language. Such as the limited vocabulary of uncivilised and early nations. The state of things in Eastern countries, luxurious vegetation, etc. What are we to lay down as the principles on which we are to deal with figurative language? We have to inquire whether the language is employed in reference to a vision, or whether it is the mere result of prophetic inspiration. Figurative language in visions is not to be taken literally. A great number of predictions are delivered in figurative language. By a similitude we under stand something resembling what it is desired to describe. Orientals frequently selected things to be the signs of words, instead of words themselves. Parables, though often taken literally, are nothing more than similitudes. Parables are sometimes intended to illustrate simply one idea, and meaning should not be forced into the mere parts of a parable. A safe rule would be, always to take the language of Scripture literally, except when that would involve an absurdity. How often has the cause of God been traduced by its adversaries, how often burlesqued by the infidel, in consequence of the extravagant and figurative interpretations Of its own friends! The figurative interpretation, that is, taking figures for liberalities, began with a pagan school of philosophers, who, when converted, brought their mystical philosophy into their interpretation of Scripture. Unfortunately this method has come to be styled spiritual interpretation. Those who offer these interpretations to the people, and often bewilder their minds by them, interpret by no rule, and on no principle: just what they like they deem to be meant; just what they feel to be beautiful is accepted by them; just what they feel to be interesting is declared, to be true. (John Burnet.)
Everybodys sermon
Among the rest of God s agencies for striking the attention and con science of the people, was the use of similitudes. The prophets were accustomed not only to preach, but to be themselves as signs and wonders to the people. God is every day preaching to us by similitudes. Providence is Gods sermon.
I. Begin with the early morning. This morning you awaked, and put on your garments. By a similitude God reminded you that you needed a garment for your soul. Taking meals. Going to business. Returning home in the evening, all are similitudes.
II. All the year round god doth preach to man by similitudes. Seed-time. Then the time of blade; of ear, of full corn in the ear. The migration of birds. The wind, heat, etc.
III. Every place to which you journey, every animal you see, every spot you visit, has a sermon for you. Journeying, the mountains, the sea, all have their lesson for us.
IV. Every man in his calling has a sermon preached to him. Illustrate from the farmer, the baker, the butcher, the brewer, the salesman, the writer, the doctor, the builder, the jeweller, etc. (C. H. Spurgeon.)
Despising Gods Word
God speaks after the manner of men. It is enough to take away every excuse from men to allege the fact, that they obey not the Word, and offer not themselves to God as submissive and teachable, when He by His prophets exhorts them to repentance. It is an enhancing of sin when God says He has uselessly spent all His efforts to collect the dispersed Israel, through the labours of His prophets. (John Calvin.)
Gods method in teaching the great teachers of the world
God is the great Teacher of mankind. He teaches the best lessons in the best way and for the best purpose. God has always employed prophets in His great school for humanity. The text indicates His method of teaching them.
I. By visions. He gives to these men inner revelations, unfolds to them spiritual realities, opens their spiritual eyes, and bids them look. What wonderful visions Isaiah, Ezekiel, Daniel, Paul, and John had. These visions serve to show three things.
1. The distinguishing glory of the human mind.
2. The accessibility of the human mind to God.
3. The reality of spiritual things.
II. By similitude. He showed them the invisible by the visible, the spiritual by the sensuous. He gave them parables. There are good reasons for this mode of teaching spiritual truth.
1. It makes the spiritual more attractive.
2. It makes the material appear more Divine. (Homilist.)
Take heed how you hear
The Lord takes account of the manner of mens preaching as well as the things they preach. Men may have their sins aggravated, not only for standing out against the Word, but against the Word so and so delivered. The main necessary truths of God are made known to all, but to some they are given in a more sweet and winning way, in a more convincing manner than to others. (Jeremiah Burroughs.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. I have also spoken] I have used every means, and employed every method, to instruct and save you. I have sent prophets, who spake plainly, exhorting, warning, and beseeching you to return to me. They have had Divine visions, which they have declared and interpreted. They have used similitudes, symbols, metaphors, allegories, c., in order to fix your attention, and bring you back to your duty and interest. And, alas! all is in vain you have not profited by my condescension. This text St. Paul seems to have had full in view, when he wrote, Heb 1:1: “God who, at SUNDRY TIMES and in DIVERS MANNERS, spake in time past unto the FATHERS by the PROPHETS.” See the note on the above.
Dr. Dodd supposes that there are three distinct kinds of prophecy mentioned here:
1. Immediate inspiration, when God declares the very words.
2. Vision; a representation of external objects to the mind, in as lively a manner as if they were conveyed by the senses.
3. Parables and apt resemblances.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I have also spoken by the prophets; Heb. and, i.e. since I would have continued Ephraims peaceful state, I have spoken to them by my prophets, who have warned them of their danger, reproved them for their sins, entreated them to repent and do their duty; so I would have established them, my prophets spake plainly to them.
I have multiplied visions; by many visions and representations of my mind, the duty of the people, what would be safe, what dangerous, by lively emblems set before the prophets, and by them told to Israel, I have advised and warned that I might yet settle them. I would have had them dwelt still in the peace, safety, and joy of festivals, therefore I have sent such as Hosea, Isaiah, Joel, &c.
Used similitudes; parables, examples, actions: Isaiah goes barefoot, names his son Maher-shalal-hash-baz, to warn Israel. Betharbels desolation is mentioned to prevent Samarias. Hosea takes an adulteress to wife to bring Israel to sight and sense of their sin. All this and much more by my prophets, because I had compassion and would have made them dwell in peace and safety under my government. And yet uncounselable and unthankful Israel will not understand and comply, will not own their sins and repent.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. by . . . the prophetsliterally,”upon,” that is, My spirit resting on them. Ideposited with them My instructions which ought to havebrought you to the right way. An aggravation of your guilt, that itwas not through ignorance you erred, but in defiance of God and Hisprophets [CALVIN]. Ahijahthe Shilonite, Shemaiah, Iddo, Azariah, Hanani, Jehu, Elijah, Elisha,Micaiah, Joel, and Amos were “the prophets” before Hosea.
visions . . . similitudesIadopted such modes of communication, adapted to man’s capacities, aswere calculated to arouse attention: I left no means untried toreform you. The first, second, and third chapters contain examples of”similitudes.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I have also spoken to the prophets,…. Or, “I will speak” b; for this respects not the Lord’s speaking by the prophets of the Old Testament who spoke as they were moved by the Holy Ghost; though all they said were for the use of, and profitable unto, Christian churches; but his speaking by the apostles, prophets, and teachers, under the Gospel dispensation; by whom the doctrines of grace have been more clearly dispensed, and which are no other than the voice of Christ speaking in them; and which it is both a privilege to hear, and a duty to attend unto; see Eph 4:11;
and I have multiplied visions: or, “will multiply visions” c; more than under the former dispensation, as was foretold by Joel, Joe 2:28; see Ac 2:16; witness the visions of the Apostles Peter, Paul, John, and others: or this may respect the more clear sight and knowledge of Gospel truths in the times of the Messiah, then under the Mosaic economy; see 2Co 3:13;
and used similitudes by the ministry of the prophets: or, “will use similitudes” d; for this is to be understood, not of the types and figures used by the Lord under the legal dispensation, to represent spiritual things, as the brasen serpent, passover lamb, manna, and the sacrifices of the law; nor of the similitudes used by the prophet Hosea, taking a wife and children of whoredoms, to set forth the case and condition of Israel, and of the comparisons he makes of God, to a lion, leopard, bear, c. or by any other of the former prophets but of parables and similitudes used in Gospel times; not only such as Christ used himself, who seldom spoke without a parable; see Mt 13:11; but which he used by the ministry of his apostles and prophets, and which are to be met with in their discourses and writings; see 1Co 3:6; and especially such seem to be meant that respect the conversion of the Jews, and the glory of the church in the latter day, Ro 11:16.
b “et loquar”, Piscator, Liveleus, Drusius, Cocceius, Schmidt. c “visionem multiplicabo”, Vatablus, Liveleus, Drusius, Schmidt. d “assimilabo”, Montanus, Schmidt; “similitudinibus utar”, Castalio, Liveleus.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet amplifies the sin of the people in having always obstinately opposed God, so that they were without any pretext of ignorance: for men, we know, evade God’s dreadful judgement as long as they can plead either ignorance or thoughtlessness. The Prophet denies that the people had fallen through want of information, for they had been often, nay, continually warned by the Prophets. It then appears that this people were become, as it were, wilfully rebellious against God; for they had ever despised the Prophets, not once or twice, but when the Lord sent them in succession: I have spoken, he says, upon my prophets, or, by my Prophets; for על, ol, is variously taken: ‘I have spoken upon my Prophets,’ that is, I have deposited with them the doctrine which ought to have restored you to the right way; and not only so, but I have multiplied visions; it has not been in one way that I have tried to gather you, but I have accumulated many visions: and then he says, In the hand of Prophets I have placed similitudes; that is, I have endeavoured in every way possible to restore you to a sound mind; for God speaks after the manner of men. He might indeed, if he chose, effect this by the secret movement of his Spirit; but it is enough to take away every excuse from men to allege the fact, that they obey not the word, and offer not themselves to God as submissive and teachable, when he by his Prophets cohorts them to repentance. It is then an enhancing of sin worthy of being noticed, when God remonstrates, and says, that he had uselessly spent all his efforts to collect the dispersed Israel, though he had constantly employed the labours of his Prophets.
But this reproach may be also applied to us at this day; yea, whatever the Prophet has hitherto said may justly be turned against us. For we see how the world hardens itself against all warnings; and we see also how long the Lord suspends his judgements, and tolerates men who scoff at his forbearance. Then the same depravity rages now in the world, which the Prophet describes in this place. Besides, God has not only redeemed us from Egypt, but from the lowest hell, and we know that we have been redeemed by Christ for this end, — that we may be wholly devoted to God; for Christ died and rose again for this purpose, — that he might be the Lord of the living and of the dead. But we see how much is the perverseness of men, and how with impunity they grow wanton against God. Who among us remember that they are no longer their own, because they have been purchased by the blood of Christ? Few think of this. And not only this only true and perpetual redemption ought to be kept in mind by us; for the Lord again redeemed us when we were sunk in the gulf of Popery; and daily also does he renew the same kindness towards us; and yet we are so forgetful, that often the grace of God is not remembered by us. We now see how necessary is this doctrine even for our age.
Besides, God, as I have already said, ceases not daily to stimulate and urge us; he multiplies prophecies and similitudes; that is, he in various ways accommodates himself to us; for by similitudes he means all forms of teaching. And doubtless we see that God in a manner transforms himself in his word, for he speaks not according to his own majesty, but as he sees to be suitable to our capacities and weakness; for the Scriptures set before us various representations, which show to us the face of God. Since God then thus accommodates himself to our rudeness, how great is our ingratitude, when no fruit follows? Let us then remember that the Prophet so reproved the men of his age, that he also speaks to us at this day. Let us now proceed —
Fuente: Calvin’s Complete Commentary
HOMILETICS
CRITICAL NOTES.]
Hos. 12:10. By prophets] who left no means untried, speaking in metaphors and methods adapted to rouse the attention (Num. 12:6; Num. 12:8; Joe. 2:28).
GODS METHOD OF TEACHING THE PEOPLE.Hos. 12:10
Hos. 12:10 expands Hos. 12:9, and further proves that the people had no excuse for their ignorance and sin. God had taught them from the first, at sundry times and in divers manners, by the prophets. Prophet succeeded prophet, and precept upon precept, line upon line, were given to impress Israel, and wean them from their sin. God speaks to men now by his word and providence.
I. The ministry of the prophets. I have also spoken by the prophets. Israel at Sinai requested that God would speak to them through human messengers, and from Moses to Malachi they had proofs of mercy and condescension The ministry of the gospel is a singular mercy (Isa. 30:20), and suffers us not to walk in our own ways as other nations do (Act. 14:16). The prophets were holy men of God, exalted to dignity and consecrated to office. They had Divine teaching and Divine authority in their message. To reject them was to despise God. The eminence of their position and the solemnity of their words, aggravate the guilt of sinners. God reveals his will and speaks to us in his word, and by his servants now. Time after time, by minister after minister, does he urge men to repent and turn to him. Fearful will be the punishment of those who disobey his voice. The Lord hath sent unto you all his servants the prophets, rising early and sending them, but ye have not hearkened, nor inclined your ear to hear.
II. Visions of the night. The prophets were seers, highly privileged, and favoured with visions and dreams of the night, when deep sleep falleth upon men (Job. 4:13). These visions were
1. Continual. I have repeatedly and continually instructed them by visions. Ezekiel and Daniel, Paul and John, had wonderful visions. If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream (Num. 12:6-8).
2. Multiplied. I have multiplied visions. No age was left without its vision of the future. There were manifold dreams, and often a repetition of the same. If men disregard, God speaks once, yea twice, that he may bless them with light and truth. Such communications prove the dignity of our nature, the weakness of our fallen condition, and the connection of our souls with the invisible world. They are only given in secret, and require special strength and preparation to receive them (Dan. 10:7-8; Dan. 10:17-19).
III. Similitudes of nature. And used similitudes. All nature is a similitude or parable. Christ directs our attention to the grass of the field and the face of the sky, the earthly and heavenly sides of creation. God himself employed them (Isa. 54:5; Isa. 5:1), and taught the prophets to use them. Christ taught by parables, and his servants cannot do better than imitate him. The manner as well as the matter of preaching must commend itself to the people. Material signs symbolize spiritual truths. Things take the signature of thought, and we may find theology wrought in each flower, inscribed on every tree.
Tongues in trees; books in the running brooks;
Sermons in stones; and good in everything.
This method is simple and attractive, impressive and successful. The great teacher sanctions and commends it, and the common people heard him gladly.
HOMILETIC HINTS AND OUTLINES
The frequency and continuance of a ministry indicate Gods care and kindness to a people. But the more means of grace we have, the more earnest and powerful the sermons we hear, the greater our account if we persist in sin. Ministers must turn themselves into all forms and shapes, both of spirit and speech, for the reaching of their hearers hearts; they must come unto them in the most wooing, winning, and convincing way that may be. Only in using of similes, they must
1. Bring them from things known and familiar, things that their hearers are most acquainted with and accustomed to.
2. Similes must be very natural, plain, and proper.
3. They must not be too far urged [Trapp].
ILLUSTRATIONS TO CHAPTER 12
Hos. 12:10. Similitudes. I remember well, how once God preached to me by a similitude in the depth of winter. The earth had been black, and there was scarcely a green thing or flower to be seen. There was nothing but blackness as you looked aroundbare hedges, leafless trees, and black, black earth wherever you looked. On a sudden God spake and unlocked the treasures of snow, and white flakes descended, until there was no blackness to be seen, all was one sheet of dazzling whiteness. I was seeking the Saviour, and it was then I found him. I remember well that sermon. Come now and let us reason together; though your sins be as scarlet, they shall be as snow; though they be red like crimson, they shall be whiter than wool [Spurgeon].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
10, 11. In manifold ways Jehovah sought to warn the people.
By the prophets This is better than R.V. “unto” (compare Amo 2:11; Jer 7:25).
Visions One of the means whereby the prophets received divine revelations (Num 12:6; see on Oba 1:1). (Compare the articles “Vision” and “Prophecy and Prophets” in Hastings’s Dictionary of the Bible.)
Similitudes Literally, I have made comparisons, that is, have spoken in similes and parables (Hos 7:4 ff.; Hos 9:10; compare Isa 5:1-7). To all these warnings Israel remained deaf; the result is ruin, and no one but Israel is to blame.
Gilead See on Hos 6:8.
Gilgal See on Hos 4:15. Both were religious centers; both were seats of corruption; and both will be destroyed for their sins. It has been claimed sometimes that the two centers are intended to represent the entire kingdom Gilead the territory east of the Jordan, Gilgal the territory west of that river. Whether this is so or not, the fate of the two cities will be the fate of the entire nation.
Is there iniquity in Gilead R.V., “Is Gilead iniquity?”
Surely they are vanity R.V., “they are altogether false.” Neither translation reproduces the sense of the original, which should be rendered, “If Gilead is worthless (that is, morally), nothing but vanity (nothingness) shall they (the Gileadites) become.” Those who disregard Jehovah’s warnings and remain moral and religious apostates can expect nothing but utter destruction. In a similar manner Gilgal must reap that which it has sown. Sacrifice bullocks. “Bullocks marks the sumptuousness of offerings.” That this passage proves that “the sacrificing of bullocks at Gilgal must have seemed to the prophet wrong in itself” is at least doubtful (see Introduction, p. 32f.). It is quite conceivable that he condemned Gilgal and its worship only because of the corruption prevalent there (Hos 4:11 ff; Hos 9:15).
Are as heaps The tense is the prophetic perfect, equivalent to “shall be.”
Heaps Heaps of stones piled up in the fields, which are entirely worthless. In the original there are two plays upon words: between Gilgal (Heap-town) and heaps, and between sacrifice and altars.
Hos 12:12-13
Israel served The patriarch Jacob, here called Israel (Gen 32:28), had to render service; the nation, on the contrary, was freed from servitude and bondage.
Kept sheep Jacob had to endure the hardships of a shepherd’s life, Israel was the flock under the tender care of a loving shepherd.
For a wife Gen 29:18-20. Though this may have been an adequate reward, it is insignificant when compared with the countless blessings held out to Israel by Jehovah.
By a prophet Moses (compare Deu 34:10); and from the time of Moses, Jehovah continued to raise up prophets to exercise a shepherd’s care over Israel (Amo 2:11).
Fuente: Whedon’s Commentary on the Old and New Testaments
‘I have also spoken to the prophets, and I have multiplied visions, and by the ministry of the prophets have I used illustrations.’
He reminded them also that their situation did not arise out of the fact that He had failed to warn them previously. He had spoken to their prophets, He had multiplied visions to them, and He had spoken in many illustrations and parables. Thus they had no excuse for their failure to listen. They had brought what was coming on themselves. Note how this is partly His verdict on Hos 12:8, something which will be exemplified in Hos 12:11. His implied question was, ‘How could they then possibly have been so blind?
Fuente: Commentary Series on the Bible by Peter Pett
Hos 12:10. I have also spoken by the prophets Here are three species of prophesy distinctly mentioned: first, immediate suggestion or inspiration, when God dictates the very words which the prophet is to deliver. Secondly, 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 thirdly, parables and apt resemblances. The Lord is here recounting some of the distinguished acts of his sovereign mercy to the Israelites, in order to shew their ingratitude more fully.
Fuente: Commentary on the Holy Bible by Thomas Coke
Hos 12:10 I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets.
Ver. 10. I have also spoken by the prophets ] And not suffered you to walk in your own ways, as did all other nations, Act 14:16 . The ministry is a singular mercy, however now vilipended, critized Isa 30:20 .
And I have multiplied visions
And used similitudes by the ministry of the prophets
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
spoken by the prophets. Compare 2Ki 17:13. Heb 1:1. 2Pe 1:21.
Fuente: Companion Bible Notes, Appendices and Graphics
have also: 1Ki 13:1, 1Ki 14:7-16, 1Ki 17:1, 1Ki 18:21-40, 1Ki 19:10, 2Ki 17:13, Neh 9:30, Jer 25:4, Amo 7:14
multiplied: Num 12:6, Joe 2:28, Act 2:17, 2Co 12:1, 2Co 12:7
used: Hos 1:2-5, Hos 3:1, Isa 5:1-7, Isa 20:2-5, Jer 13:1-14, Jer 19:1, Jer 19:10, Eze 4:1 – Eze 5:17, Eze 15:1-8, Eze 20:49
ministry: Heb. hand
Reciprocal: 1Ki 10:29 – their means Jer 37:2 – the prophet Jer 43:9 – great Eze 1:1 – I saw Eze 17:2 – General Eze 37:20 – in thine Act 21:11 – he took 1Co 9:24 – they
Fuente: The Treasury of Scripture Knowledge
Hos 12:10. These various methods of communicating with His people are referred to in Heb 1:1. The present purpose of mentioning this is for a reminder that the people of the land of Canaan were without excuse in their unlawful conduct. Also, when the calamity of exile comes against them, they will have no ground of complaint as if they had been taken unawares.
Fuente: Combined Bible Commentary
The Lord also reminded them that He had spoken to them through prophets many times (cf. Hos 9:7; Hos 11:2). He had given the prophets visions, and they had taught their lessons to the Israelites. Nevertheless in spite of so many exhortations to return to the Lord the people had not responded.