Exegetical and Hermeneutical Commentary of Hosea 12:6
Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually.
6. Therefore turn thou to thy God ] Lit., ‘And thou return thou in thy God’; i.e., such being the character of God, who lets Himself be won by wrestling prayer, return thou to thy God, and rest in Him. (For this condensed expression there is no exact parallel.) And how is this ‘return’ or repentance to have its reality proved? By thine observance of the rules of blended justice and kindness towards man and trustfulness towards God (comp. Mic 6:8).
Fuente: The Cambridge Bible for Schools and Colleges
Therefore turn thou to thy God – (Literally, And thou, thou shalt turn so as to lean on thy God.) And thou unlike, he would say, as thou art to thy great forefather, now at least, turn to thy God; hope in Him, as Jacob hoped; and thou too shalt be accepted. God was the Same. They then had only to turn to Him in truth, and they too would find Him, such as Jacob their father had found Him, and then trust in him continually. mercy and judgment include all our duty to our neighbor, love and justice. The prophet. selects the duties of the second table, as Micah also places them first, What doth the Lord require of thee, but to do justly and love mercy, and walk humbly with thy God? Mic 6:8, and our Lord chooses those same commandments, in answer to the rich young man, who asked him, What shall I do, in order to enter into life? Mat 19:17. For people cannot deceive themselves so easily about their duties to their neighbor, as about their duty to God. It was in love to his neighbor that the rich young man failed.
Thou shalt turn – that is, it is commonly said, thou oughtest to turn; as ours has it, turn. But it may also include the promise that, at one time, Israel shall turn to the Lord, as Paul says, so shall all Israel be saved.
And wait on thy God continually – If they did so, they should not wait in vain. : This word, continually, hath no small weight in it, shewing with what circumstances or properties their waiting or hope on God ought to be attended; that it ought to be on Him alone, on Him always, without doubting, fainting, failing, intermission or ceasing, in all occasions and conditions which may befall them, without exception of time, even in their adversity. Turn to thy God, he saith, wait on thy God, as the great ground of repentance and of trust. God had avouched them for His peculiar people Deu 26:17-18, and they had avouched Him for their only God. He then was still their God, ready to receive them, if they would return to Him.
Fuente: Albert Barnes’ Notes on the Bible
Hos 12:6
Therefore turn thou to thy God: keep mercy and Judgment, and wait on thy God continually.
Instructions to the unconverted and to the converted
As encouragement to repentance, the example of the patriarch Jacob is presented. Let the descendants of the patriarch copy his example; let them seek God and walk with Him, as Jacob had done, and they would surely find Him, and receive a blessing from Him in their turn. The advice was most seasonable. It directed them to turn to God; and then to walk with Him in the duties and comforts of true religion.
I. The instruction to the unconverted. Turn thou to thy God. An unconverted person is one whose heart is not changed and turned to God. Every person who is habitually proud, sensual, or covetous, indulging a self-righteous spirit, or following sin with greediness; or leading a worldly life, careless of his soul and eternity; every ]person who sins without remorse, and has, in fact, no other rule for his conduct but his own interest, gain, or will–every such person is an unconverted person. All unconverted persons are turned from God., They are estranged from Him in heart and affections. Those who are turned away from God must be miserable the first step in real religion is conversion, that is, the turning of the heart to God. There can be no real religion till this step be taken. Do you inquire the way? There is but one way, even Jesus Christ. He is the way Would you then turn to God, you must come to Him by this way. You must draw nigh to God in faith; and pray to Him for Christs sake to be reconciled unto you. You must beseech Him to grant to you the Spirit of Christ, to work in you true repentance. Thus turning to Him, you will be graciously and favourably received. He never casts out any souls that turn to Him through Jesus Christ.
II. The instruction vouchsafed to those who are already converted. Keep mercy and judgment and wait on thy God continually. The converted are those who, having through grace renounced the ways of sin and the course of this world, have turned unto God by faith in Jesus Christ their Saviour; with penitent hearts have joined themselves unto Him, and, being justified by faith, have peace with God. The instruction divides itself into two parts–
1. Keep mercy and judgment. All who turn to God should be careful to maintain good works. They are called with a holy calling, and their life and conversation should accord with it. In mercy. In exercising kindness and compassion to all. In judgment. In doing justice and righteousness; in rendering, to all their due; in making restitution for wrongs or injuries committed.
2. Wait on thy God continually. To wait upon God is to depend upon Him; to exercise a believing expectation of receiving from Him all those supplies and succours of which we stand in need. (E. Cooper.)
The power room
The quietest room in a Lancashire cotton mill is the engine room. It is significantly called the power room of the mill. But from that quietest room emerges all the force which speeds the busy looms in their process of production. Let the engine be neglected, let countless looms be added without proportional increase of power, and the mill breaks down. We have been neglecting our quietest room, our power room; we have been adding to the strain without multiplying the force, and the effects are seen in weariness, joylessness, and ineffectiveness. We must not work less, but we must pray more. (Life of C. A. Berry, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. Therefore turn thou to thy God] Because he is the same, and cannot change. Seek him as faithfully and as fervently as Jacob did, and you will find him the same merciful and compassionate Being.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Therefore; no more vainly boast of Jacob; but, as he, do you approve yourselves to God.
Turn thou to thy God; repent, leave idols, and all sins. He worshipped God alone, do you so; he cast idols out of his family, do you so too, be Jacobs children herein.
Keep mercy; show kindness to all who need it, cast off cruelty and inhumanity, and be merciful to the afflicted: this contains all the duties we owe to any that are in straits.
And judgment; wrong none, but with justice in dealings, in judicatures, and public offices, render to every one their due. Acquit the innocent, and condemn the guilty, and let none have just cause to complain of injuries.
Wait on thy God; in public worship, and private duties of prayer, and seeking God, him only serve and, trust, let not idols have either sacrifice, prayer, praise, or trust from you.
Continually: and let your hope and worship be perpetuated, for ever continued towards God, till he save and rescue; trust, pray, and resign yourselves to him, who will be yours as he was Jacobs God, on these terms and no other. This short phrase, wait on they God, includes all duties of the first table of the law, all religions worship of the true God; do this, and the Lord will be to you. as to Jacob, defence against danger and fullness in your wants.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. thouwho dost wish to be atrue descendant of Jacob.
to THYGodwho is therefore bound by covenant to hear thy prayers.
keep mercy and judgment(Mic 6:8). These two include thesecond-table commandments, duty towards one’s neighbor, the mostvisible test of the sincerity on one’s repentance.
wait on thy Godalone,not on thy idols. Including all the duties of the first table(Psa 37:3; Psa 37:5;Psa 37:7; Psa 40:1).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore turn thou to thy God,…. Judah, with whom the Lord had a controversy, is here addressed and exhorted to return to the Lord, from whom they had backslidden; and this is urged, from the consideration of their being the descendants of so great a man as Jacob; whose example they should follow, and make supplication to the Lord as he did; and from this instance of their progenitor might encourage themselves, that God, who was his God, and their God, would be gracious and merciful to them, and that they should prevail with him likewise, and obtain the blessing, and especially since he is the everlasting and unchangeable Jehovah. Turning to the Lord, as it supposes a going astray from him, so it signifies a turning from idols, and all vain confidences; and is done by renewed acts of faith and trust in the Lord, and repentance towards him; and cannot be performed aright without grace and strength from him, of which Ephraim was sensible, Jer 31:18; as well as the encouragement to it is from a view of God as a covenant God, and as gracious and merciful, So Aben Ezra interprets it of divine help, of turning by thy God, that is, by the help and assistance of thy God; and, indeed, conversion to God, whether at first, or after, is through his powerful and efficacious grace. Kimchi explains it, “thou shalt rest in thy God” w; when want follows is performed, comparing it with Isa 30:15. The Targum is,
“and thou shall be strong in the worship of thy God;”
keep mercy and judgment; or, “observe” x them to do them; to show mercy to persons in misery, to the poor and indigent, which is what the Lord desires and delights in, more than in ceremonial sacrifices; and is a principal part of the moral law, as “judgment” is another; the exercise of justice, both public and private; passing a righteous sentence in courts of judicature, and doing that which is right between man and man; owing no man anything, but giving to all their due; doing no injury to any man’s person, property, or character; which are fruits meet for true repentance; and when they spring from faith and love, and are done with a view to the glory of God, and good of men, are acceptable to the Lord; these are the weightier matters of the law,
Mt 23:23;
and wait on thy God continually; both in private prayer, and for an answer to it, and in public worship and ordinances, in hope of meeting with him, and enjoying his presence; for this takes in the whole of religious worship, private and public, and all religious exercises, as invocation of God, trust in him, and expectation of seed things from him; and may have a respect to the Messiah, and salvation by him, and a waiting for him and that; as Jacob did, and his posterity should, and many of them were in this posture, before and at his coming; see
Ge 49:18; Agreeable to this the Targum is,
“and wait for the redemption or salvation of thy God continually.”
w “in Deo tuo conquiesce”, Drusius. x “observa”, Junius & Tremellius, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
To this God Israel is now to return. Hos 12:6. “And thou, to thy God shalt thou turn: keep love and right, and hope continually in thy God.” with is a pregnant expression, as in Isa 10:22: “so to turn as to enter into vital fellowship with God;” i.e., to be truly converted. The next two clauses, as the omission of the copula before chesed and the change in the tense clearly show, are to be taken as explanatory of . The conversion is to show itself in the perception of love and right towards their brethren, and in constant trust in God. But Israel is far removed from this now. This thought leads the way to the next strophe (Hos 12:8 -15), which commences afresh with a disclosure of the apostasy of the people.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Prophet is now here urgent on the people. Having referred to the example of the patriarch, he shows how unlike him were his posterity, with whom God could avail nothing by sound teaching, though he was constantly solicitous for their salvation, and stirred up his Prophets to bring back the lost and scattered to the way of safety. Since then it was so, the Prophet accuses them of ingratitude. But he speaks first of repentance; and then he shows that he and other ministers of God had laboured in vain; for such was the perversity of the people, that teaching had no effect. His sermon is short, but yet it contains much.
Turn, he says, to thy God. He glances here at the apostasy of the people, by bidding them to turn to their God, and, at the same time, condemns whatever the Israelites were wont to set up as a defence, when the Prophets reproved them. For they wished their own fictitious modes of worship to come in as a reason; they wished the gods devised by themselves to occupy the place of the true God. The Prophet cuts off the handle from subterfuges of this kind by commanding the people to turn to their God. “Why,” he says, “you do indeed worship gods, and greatly weary yourselves in your superstitions; but confess that you are apostates, who have rejected the law delivered to you by the true God. Return, then, to your God.” And he calls God the God of Israel, not to honour them, but to-reproach them, because they had willingly and designedly cast off the worship of the true God, who had made himself known to them.
There is afterwards shown the true way of repentance. The beginning of the verse, as I have already said, requires the people to repent; but as we know that men trifle with God when they are called to repentance, it is not in vain that a definitive, or, at least, a short description of repentance, is added by which is made evident what it is to repent, or to turn to God. Then the Prophet says, — Keep mercy, or kindness and judgement He begins with the second table, and then he adds piety towards God. But he lays down two things only, in which he included the whole teaching of the second table. For what is God’s design, from the fifth to the last commandment, but to teach us to shape our life according to the rule of love? We are then taught in the second table of the law how we ought to act towards our brethren; or if one wishes to have a shorter summary, in the second table of the law are shown the mutual duties of men. But the Prophet begins here with the second part of the law; for the Prophets are not wont strictly to observe order, Nor do they always observe a regular method; but it is enough with them to mention the main things by which they explain their subject; and hence, it is no wonder that the Prophet here, according to his usual manner, mentions love in the first place, and then goes on to the worship of God. This order, as I have said, is not indeed either natural or legitimate; but this is of no importance; nay, it was not without the best reason that the Prophets usually did this; for repentance is better tested by the observance of the second table, than by that of divine worship. For as hypocrites dissemble, and hide themselves with wonderful coverings, the Lord applies a touchstone, and this he does whenever he draws them to the light, and exposes to public view their frauds, robberies, cruelty, perjuries, thefts, and such like vices. Since, then, hypocrites can be better convicted by the second table of the law, the Lord rightly appeals to this when he speaks of repentance; as though he said, “Let it now be made evident what your repentance is, whether it be feigned or sincere; for if you act justly and uprightly towards your neighbours, if you observe equity and rectitude, it is a sure evidence of your repentance.”
At the same time, the Prophet overlooks not the worship of God; for he adds, — Hope always in thy God By the word, hope, he first requires faith, and then prayer, which arises from it, and thanksgiving, which necessarily follows. Thus the whole worship of God is briefly included, as a part for the whole, in the word, hope. The meaning of the Prophet then is, that Israel, forsaking their own superstitions, should recumb on the one true God, and place all their salvation on him, that they should fly to him, and ascribe to him alone the praise due for all blessings. By so doing, they would restore the pure worship of God, and cast away all their adulterous superstitions. He had spoken already of the second table of the law.
We hence see that repentance is nothing else but a reformation of the whole life according to the law of God. For God has explained his will in his law; and as much as we depart or deviate from it, so much we depart from the Lord. But when we turn to God, the true proof is, when we amend our life according to his law, and begin with worshipping him spiritually, the main part of which worship is faith, from which proceeds prayer; and when, in addition to this, we act kindly and justly towards our neighbours, and abstain from all injuries, frauds, robberies, and all kinds of wickedness. This is the true evidence of repentance.
Fuente: Calvin’s Complete Commentary
TRUE CONVERSION TO GOD.Hos. 12:6
CRITICAL NOTES.]
Hos. 12:6. Turn] Lit. thou shalt turn, so turn as to enter into vital fellowship with God (Isa. 10:22). Thou] who wishest to be a true descendant, pray and act as Jacob.
Therefore to this God, who rules heaven and earth, Israel had only to turn in truth, and they would find in him what Jacob found. God offers himself to his apostate people, and all may claim a covenant right in him if they sincerely return to him. This return or conversion to God is described.
I. Induced by the revelation of Gods character. Therefore, if God is good, and able to save, they need not seek help from any other source.
1. Revelations in his word. Thy God. We may disown, but can never cast off, our relationship to God as dependent, guilty creatures. He claims us in our sin, and does not reject us when we return to him. He is a God of love, not revengeful and unmerciful. The revelations of his word are suited to quicken our hearts, to destroy our enmity with God, and draw us to him in penitence and faith. We clothe God in attributes of vengeance and thunder. But a persuasion of personal love wrought in the soul will induce the sinner to return. He hath loved me. This is the excellency of the knowledge of Christ Jesus, and revealed only in him.
2. Revelations of his mercy to others. What God has done for others he can do for us. Paul obtained mercy for a pattern to others. Bunyan and Newton were sinners saved by grace. Men in every age and in every degree of guilt have been monuments of Gods mercy, and living examples of the power of Gods word. To show in the ages to come the exceeding riches of his grace in his kindness toward us by Christ Jesus.
II. Evidenced by the practical duties of life. When the sinner turns to God, he will bring forth fruits meet for repentance (Mat. 3:8). His life will not be empty profession, but filled with fruits of righteousness to God and man.
1. Duties to man. The duties of the second table, the weightier matters of the law, must not be overlooked. For if we disregard man, whatever professions we make before God, our religion is vain. He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? (a) Mercy. Men are weak and miserable, and need sympathy and compassion. We must not treat them with cruelty and injustice. Mercy wins and blesseth him that gives and him that takes. On one occasion the ministers of Alphonsus, king of Naples, complained that his lenity did not become a prince. What, then, said he, would you have lions and tigers reign over you? Know you not that cruelty is the attribute of wild beastsclemency that of man? Blessed are the merciful, for they shall obtain mercy. (b) Judgment. Justice, by which we give to all men their due. It is opposed to dishonesty, fraud, and unfairness of any kind. A just man, says Jeremy Taylor, does justice to every man and to every thing; and then, if he be also wise, he knows there is a debt of mercy and compassion due to the infirmities of mans nature, and that is to be paid, and he that is cruel and ungentle to a sinning person, and does the worst to him, dies in his debt and is unjust. All things whatsoever ye would that men should do unto you, do ye even so unto them, for this is the law and the prophets.
2. Duties to God. To cherish and keep up the fruits of conversion, we must wait, in communion with God. He only who begins can perfect the good work. Our sufficiency in every duty can only come from God. Hence, wait on thy God continually. (a) Wait in dependence upon God. Such as turn to God truly will be careful to keep closely to God, and will feel their need of God daily. In him we live, and move, and have our being naturally and spiritually. Dependence is essential to spiritual life. Just as human wants promote human efforts and energies, so trust in God will prompt to love and duty. (b) Wait with hope in God. Waiting implies hoping. The longer we wait the more we prove that our expectation is not crushed. The hopeless will be a lifeless soul; but hope kindles desire, and makes expectation rise. If we hope for that we see not, then do we with patience wait for it. (c) Wait continually upon God. There must be no cessation, no interruption of this duty. The greatest joy destroys not our dependence; the greatest failure should not drive us to despair. Sad desertions and apparent rejections do not warrant us to give up. Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.
ILLUSTRATIONS TO CHAPTER 12
Hos. 12:6. Judgment. The one thing constantly reiterated by our master; the order of all others that is given oftenest, Do justice and judgment. Thats your Bible order; thats the service of God, not praying or psalm-singing. Unless we perform Divine service in every willing act of life we never perform it at all. The one Divine workthe one ordered sacrificeis to do justice; and it is the last we are ever inclined to do [Ruskin].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(6) Therefore . . .More correctly, But do thou return to thy God. There is an implied contrast between the patriarch and his degenerate descendants in the days of Hosea.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Therefore Because thy God is identical with the God of thy ancestor Jacob, a God whose pleasure it is to show mercy to every one who earnestly seeks him.
To thy God The Hebrew reads “in” or “into,” the real force of which can be expressed only by a paraphrase: “Turn to thy God in such a manner as to enter into fellowship with him” (compare Isa 10:22). A turning such as that described in Hos 6:1-3, is not sufficient. Wherein does the turning consist?
Keep mercy [“kindness”] Now lacking completely (Hos 4:1; compare Hos 6:6).
Judgment [“justice”] See on Mic 6:8 (compare Amo 5:24).
Wait on [“for”] thy God continually Exercise implicit faith in Jehovah; cease from putting confidence in human alliances and human defenses (Hos 12:1; Hos 7:11; Hos 10:13, etc.).
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Therefore turn you to your God, maintain covenant love and justice, and wait for your God continually.’
He calls on Israel to turn themselves to their God in repentance and submission (compare Paul’s to the Thessalonians, ‘you turned to God from idols to serve the living and true God’ – 1Th 1:9), following this up by maintaining covenant love and justice, and waiting on God continually. Even at this last moment they were being given the opportunity to repent. But it had to be a deep seated repentance that went right to the heart and resulted in true worship in accordance with the Law, and deep-seated justice, not the shallow kind of ritual in which they were indulging. It required a full and loving response to the covenant, revealing a true and demonstrative love towards YHWH and towards their fellow covenanters.
Furthermore it also indicated that even if they did not respond now there would always be a way back in the future for the remnant who remained. God was leaving a permanent way open for them whenever they would repent. It was an offer that would later be taken up by the followers of Jesus and by those who came after them.
Fuente: Commentary Series on the Bible by Peter Pett
Hos 12:6. Therefore turn thou, &c. From these words we learn on what account that which is said concerning Jacob, and concerning God, is spoken; and how it so concerned the Israelites of Hosea’s time, as that this exhortation should be thence inferred to them. With respect to the things which are mentioned concerning Jacob, they were manifestly so ordered by God, as to be a sign to his sons or posterity after him, and more evidently to be fulfilled in them than in him. What was done by him, shews what ought to have been done by them, that they might approve themselves to be his genuine offspring. What was done or spoken by God, and promised to Jacob, shews what God would certainly do for them, and make good to them, if they so approved themselves; which if they did not, they shewed themselves to be degenerate from him, and to be ungrateful to God; unmindful of his goodness to Jacob, and in him to them: and if they did not enjoy or were deprived of those blessings to him, and in him to them promised, it was through their own fault; not through any failure on God’s part; who still continued to be the mighty God of Jacob, able and willing to bless all those who strive with him for a blessing. See Pococke.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1172
JACOB WRESTLING WITH THE ANGEL
Hos 12:3-4; Hos 12:6. By his strength he had power with God: yea, he had power over the angel, and prevailed: he wept and made supplication unto him.Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually.
THE historical parts of Scripture, if duly improved, will be found no less useful than any other. The Apostles often refer to them, and declare, that the things which had occurred to their ancestors, had happened to them for ensamples, and that they were recorded for our admonition. The Prophet Hosea was reproving both Ephraim (or the ten tribes) and Judah (the two remaining tribes) for their respective sins. But having called the latter by the name of Jacob, he thought it proper to guard them against the delusion of imagining themselves accepted of God because of their descent from Jacob, when their conduct was in direct opposition to that which he maintained. He then brings to their remembrance a very striking instance of Jacobs communion with God; and takes occasion from it to urge them to an imitation of his example.
We shall consider,
I.
Jacobs victory
In a season of great distress he betook himself to prayer
[Jacob was greatly alarmed at the tidings that his brother Esau was coming against him with four hundred men to destroy him. He therefore used all the most prudential means to pacify his brother, or at least to prevent the total destruction of himself and his family. But he did not trust in the means he had devised. He determined to seek protection from God, well knowing that no means whatever could succeed without him, and that his favour would be a sure defence.
When Jacob staid behind in order to call upon his God, God instantly came forth to meet him. The person who is said to have wrestled with him is sometimes called a man, sometimes an angel, and sometimes God [Note: Compare Gen 32:24; Gen 32:28; Gen 32:30. with ver. 4, 5]. It was none other than the Son of God, the Angel of the Covenant, who assumed on this occasion, as he did on many other occasions, a human shape: and by his condescending to come to Jacob in this manner, he shewed, both to him and us, that none should ever seek his face in vain.
As for Jacobs wrestling with the angel, the prophet explains the import of that phrase, by saying, that Jacob wept and made supplication unto him. He stirred up himself, as it were, to lay hold on God; and pleaded his cause before him with boldness and confidence. Assured of a successful issue, he persevered in the conflict till break of day; and when solicited by his apparent adversary to terminate his exertions, he replied, I will not let thee go until thou bless me. Yet we are particularly informed, that with this boldness there was a mixture of the deepest humility; for he urged his petitions as our Lord himself did in his incarnate state [Note: Heb 5:7.], with strong crying and tears.
Thus did Jacob shew us to whom we should go in an hour of trouble, and in what manner we should endeavour to interest him in our behalf.]
By this means he obtained the desired relief
[We are told twice in the text, that he had power, and prevailed. He prevailed with God; and by Gods assistance prevailed over man. The great object of his suit was to defeat the malice, and assuage the wrath, of his brother Esau. But how should he effect this? Conciliating as his measures and his conduct were, he could not ensure success: and therefore he went to God, who has all hearts in his hand, and turneth them whithersoever he will. He well knew, that, if once he could get God on his side, he was safe; for that none could be against him, if God were for him. To God therefore he presented his supplication; and behold the instantaneous effect! The enraged persecutor meets him with fraternal affection, and the only strife between them was, who should manifest the greatest love.]
In the exhortation grounded on this fact, we see,
II.
The improvement we should make of it
The intermediate words, omitted in the text, are merely a repetition of the same idea, that the person who had met with Jacob in Bethel, was the Lord God of Hosts; and that, in thus conversing with Jacob, he had, in fact, conversed with the Jewish nation, and had evinced his readiness to hear the supplications of all that call upon him. Then follows the prophets exhortation, which it will be proper to enforce;
1.
Turn thou unto thy God
[He that was Jacobs God will also be ours: he is ours by external profession, and will be ours by the special communication of his grace, if we seek him with our whole heart.
To those who are in trouble, God is the only refuge [Note: Nah 1:7.]. We may go to the creature, and obtain no benefit: but, if we make our application to him, he will hear and help us. In him we shall be as in an impregnable fortress; and if the whole human race were combined for our destruction, not a hair of our head should perish. Let every one of us then turn unto God; and we shall find him a very present help in trouble.]
2.
Keep mercy and judgment
[We may be ready to think, that as Jacob, notwithstanding his perfidious conduct, found acceptance with God, we may also live in the violation of our duty, and transgress the plainest principles of love and equity, and yet have God for our protector and friend. But Jacobs treachery was a source of innumerable troubles to him through life, and especially of those very fears that harassed him on this occasion. And we shall find, that, sooner or later, deceit will bring its own punishment along with it. Doubtless when Jacob wept, he did so from a recollection that he had brought all these evils on himself, and had altogether forfeited the Divine favour. And to those in hell, it will be no inconsiderable augmentation of their misery to reflect, that they brought it on themselves.
Let us then determine, through grace, that we will give no just occasion to the enemies of our religion to blaspheme, but that we will in every thing keep a conscience void of offence towards both God and man.]
3.
Wait on thy God continually
[Whether we be reduced to such manifest straits as Jacob was, or not, we equally need the superintending care of Gods Providence. We have spiritual enemies, incomparably more numerous, powerful, and inveterate than Esaus band; nor can any human means effectually defeat their malice.
Let us then not merely call on God occasionally, under the pressure of some heavy trial, or in the near prospect of death; but let us maintain fellowship with him continually, and by fervent supplication prevail with him to preserve us from all evil, and to bless us with all spiritual blessings. Let us remember, that he is our God in Christ Jesus, and that, through the aid of our incarnate God, we shall be more than conquerors over every enemy [Note: If this were the subject of a Fast Sermon, it might be improved, 1. in reference to the subject; 2. in reference to the occasion. The former of these heads might be treated as above; and under the latter it might be shewn from a variety of instances (e. g. 2Sa 15:31; 2Sa 17:14. 2Ch 20:5; 2Ch 20:23. Isa 37:15; Isa 37:36.), that humble and importunate prayer is the most effectual method of defeating the rage or devices of our enemies.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
The Prophet here follows up the just and becoming resolution which ought to take place in every heart of Jacob’s children, whether Ephraim or Judah, in pursuing the steps of their father. And he goes on in those verses to show the great folly, as well as sin, in not doing it. What a sad thing must it have been, that in the very place made memorable to the Father by the visions of God, and therefore by him called Bethel, the house of God; the children should make it Beth-aven, which signifies the house of an idol or iniquity! But, Reader! do remark the grace of God in what is said. The Lord did not cease to be to them the Lord their God; God in covenant. The Lord did not withdraw from them the gracious tokens of his divine presence; neither the ministry of his holy word, or his servants the prophets. He still spake to them by an open prophecy, and by private visions; although Gilgal, which was the city of the priests, abounded in transgression. I venture to think that there is in those verses strong allusions to the person of the Lord Jesus Christ. Similitudes and visions all directed their leading points to Him, and in Him had their accomplishment. Rev 19:10 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Hos 12:6 Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually.
Ver. 6. Therefore turn thou to thy God ] The premises considered, repent; and so return to God, from whom thou hast deeply revolted. It is “to thy God” to whom thou art exhorted to turn; not to a tyrant, but to a God in covenant; yea, it is “with thy God” (as the Hebrew hath it), with his good help, that thou shalt turn. Only cry unto him, Turn us, Lord, and we shall be turned, draw us, and we will run after thee. Of turning to the Lord see the note on Zec 1:3 .
Keep mercy and judgment
And wait on thy God continually
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Therefore, &c. Compare Hos 14:1.
mercy = lovingkindness, or grace.
wait on thy God = wait for thy God. Ref to Pentateuch (Gen 49:18). Compare Psa 37:7. Isa 25:9; Isa 26:8; Isa 33:2. Mar 15:43. Luk 2:25; Luk 23:51.
Fuente: Companion Bible Notes, Appendices and Graphics
turn: Hos 14:1, Pro 1:23, Isa 31:6, Isa 55:6, Isa 55:7, Jer 3:14-22, Lam 3:39-41, Joe 2:13, Zec 1:3, Act 2:38, Act 26:20
keep: Hos 4:1, Pro 21:3, Isa 1:16, Isa 58:6, Jer 22:15, Amo 5:24, Mic 6:8, Zec 7:9, Zec 8:16, Jam 1:27, Jam 2:13
wait: Gen 49:18, Psa 27:14, Psa 37:7, Psa 123:2, Psa 130:5-7, Isa 8:17, Isa 30:18, Isa 40:31, Lam 3:25, Lam 3:26, Hab 2:3, Zep 3:8
Reciprocal: Lam 3:40 – turn Eze 18:30 – Repent Dan 6:20 – servest Joe 2:12 – turn Act 9:35 – turned Gal 5:5 – wait
Fuente: The Treasury of Scripture Knowledge
Hos 12:6. The exhortation given had special application to the leaders or princes of the nation who were cruel to the common people, and who denied them their just rights in matters of controversy.
Fuente: Combined Bible Commentary
Hos 12:6. Therefore turn thou to thy God Thou therefore, O Israel, encouraged by the memory of Gods love to thy progenitor, and by the example which thou hast in him, of the efficacy of weeping and supplication, turn to thy God in penitence and prayer, and in the [practice of] works of righteousness. Horsley. Leave your idolatries and all your sins. Jacob worshipped God alone, do you so; he cast all idols out of his family, do you so too; be Jacobs children herein. Keep mercy and judgment Show kindness to all who need it, and do wrong to none; but, with justice in all your dealings, in judicatures, and public offices, render to all their due. And wait on thy God continually In public worship, and private duties, serve and trust in God alone: let not idols have either sacrifice, prayer, praise, or trust from you, and let your hope and worship be ever continued.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The lesson was that, like Jacob, the Israelites should return to their covenant God. They should practice loyal love and justice in dealing with one another rather than being like the old Jacob. And they should commit to waiting in faith for God to act for them rather than seizing control of the situation, as Jacob so often had done.