Exegetical and Hermeneutical Commentary of Hosea 12:8
And Ephraim said, Yet I am become rich, I have found me out substance: [in] all my labors they shall find none iniquity in me that [were] sin.
8. And Ephraim said ] Better, Ephraim indeed said, Surely I have become rich, I have gotten me wealth: all my profits shall bring me no iniquity that were a sin. Ephraim congratulates himself on his riches, and with callous conscience maintains that they have been won quite honestly; or if he be not absolutely innocent, yet his few trifling lapses will not be reckoned a sin. He reminds us of the mercenary shepherds in Zec 11:5, who say ‘Blessed be Jehovah that I become rich.’ There is a better connexion however with the next verse if we adopt one or two slight emendations, and render the latter part thus, (but) all his profits will not suffice for (i.e. to expiate) the guilt which he has incurred, i.e. though he gave them all up as ‘a ransom for his soul’ (Exo 30:12), the sacrifice would be inadequate. Comp. the Septuagint, . We thus get rid of the unnatural distinction supposed above between ‘iniquity’ and ‘sin.’
Fuente: The Cambridge Bible for Schools and Colleges
8 15. Not Israel, but Canaan should he be called; for his ideal is Canaan’s. The end justifies the means, and his end is to become rich! But how bitterly will he be disappointed. He must in short begin his history over again, and repeat his wilderness-wanderings. Or to speak more plainly, idolatry must be rooted out. Jehovah must take up the challenge thrown down by Ephraim. Just before the severe final rebuke, Hosea resumes his appeal to the instructive history of Jacob; but Hos 12:12-13 may be misplaced.
Fuente: The Cambridge Bible for Schools and Colleges
And Ephraim said, Yet am I become rich – Literally, I am simply rich. As if he said, the only result of all this, with which the prophets charge me, is that I am become rich: and since God thus prospers me, it is a sure proof that he is not displeased with me, that no iniquity can be found in me; the ordinary practical argument of men, as long as God withholds His punishments, that their ways cannot be so displeasing to Him. With the people of this world, with its politicians, in trade, it is the one decisive argument: I was in the right, for I succeeded. It was a good speculation, for he gained thousands. it was good policy, for, see its fruits. An answer, at which the pagan laughed, the people hisses me, but I, I, safe at home, applaud myself, when the coin jingles in my chest . The pagan ridiculed it; Christians enact it. But in truth, the fact that God does not punish, is often the evidence of His extremest displeasure.
They shall find none iniquity in me, that were sin – The merchants of Ephraim continue their protest; in all the toil of my hands, all my buying and selling, my bargains, contracts, they can bring no iniquity home to me, and then, in a tone of simple innocence, they add, that were sin, as though they could not do, what to do were sin. None suspect themselves less, than those intent on gain. The evil customs of other traders, the habits of trade, the seeming necessity for some frauds, the conventional nature of others, the minuteness of others, with their frequent repetition, blind the soul, until it sees no sin, while, with every smallest sale, they sell their own souls into the bargain .
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. I am become rich] They boasted in their riches, notwithstanding the unjust manner in which they were acquired.
In all my labours they shall find none iniquity in me] This is frequently the language of merchants, tradesmen, c. None are so full of professions of equity and justice, while all the time they are endeavouring to overreach, both in buying and selling. “Sir, I cannot afford it at that price.” “It is not mine for that money.” “I assure you that it cost me more than you offer.” “I am sorry I cannot take your money but if I did, I should lose by the article,” c., &c., &c. I have heard such language over and over, when I knew every word was false. Truth is a sacred thing in the sight of God but who regards it as he should? There are, however, many noble exceptions among merchants and tradesmen. Bp. Newcome gives another turn to the subject, by translating: –
“All his labours shall not be found profitable unto him,
For the iniquity wherewith he hath sinned.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Ephraim said; this covetous, oppressive merchant reckoned with himself, or discoursed with himself, upon the whole of his trading.
Yet I am become rich; whatever is said by some, or thought by others, yet I get what I aim at: either it is good and lawful, and prospered to me by the blessing of God on it because it is just and righteous, or it is not so bad as morose prophets and preachers make it, or at worst (which I will venture, saith Ephraim) it lessens my innocency, but improves my stock, and this is more to such merchants than all the poor innocence in the world.
I have found me out substance; the same thing, with a vain boast of what is not in his wealth and substance. If in his gain he assumed his own only to himself, it were praiseworthy; that is, if he took to himself with shame the sinful manner of acquiring it; but he takes the praise to himself, and forgets God; boasts of his wit, though he cannot of his honesty.
In all my labours they shall find none iniquity in me that were sin; finally, he hugs himself in the apprehension of close and crafty carriage of all his affairs, that no great fault, no crime, can be found in it to deserve a reproach or punishment, that he hath more reason to believe all is well since it doth prosper, than to suspect any great miscarriage which should deserve punishment. So this people do at once flatter themselves into security, fearless of punishment, and into hardened obstinacy in sin incapable of amendment.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. Andthat is,Notwithstanding.
Yet I am . . . richIregard not what the prophets say: I am content with my state, as I amrich (Re 3:17). Therefore, injust retribution, this is the very language of the enemy in being theinstrument of Israel’s punishment. Zec11:5: “They that sell them say . . . I am rich.“Far better is poverty with honesty, than riches gained by sin.
my laboursmy gains bylabor.
they shall find nonethatis, none shall find any.
iniquity . . . that weresininiquity that would bring down the penalty of sin. Ephraimargues, My success in my labors proves that I am not a guilty sinneras the prophets assert. Thus sinners pervert God’s long-sufferinggoodness (Mt 5:45) into ajustification of their impenitence (compare Ec8:11-13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Ephraim said, yet I am become rich,…. Notwithstanding they took such unjust methods, as to use deceitful balances, they prospered in the world, got abundance of riches; and therefore concluded from thence that their manner of dealing was not criminal, at least not so bad as the prophets represented to them; and so promised themselves impunity, and that what they were threatened with would not come upon them; and, as long as they got riches, they cared not in what manner; and inasmuch as they prospered and succeeded in their course of trading, they were encouraged to go on, and not fear any evil coming upon them for it. According to Aben Ezra and Kimchi, the sense is, that they became rich of themselves, by their own industry and labour, and did not acknowledge that their riches, and power to get them, were of God. They gloried in them as their own attainments; and which they had little reason to do, since they were treasures of wickedness, and mammon of unrighteousness, which in a day of wrath would be of no service to them;
I have found me out substance; they found ways and means of acquiring great riches, and large estates, by their own wisdom and cunning, and all for themselves, for their own use, to be enjoyed by them for years to come; and they were reckoned by them solid and substantial things, when a mere shadow, emptiness, and vanity; and were not to be employed for their own use and advantage only, but should have been for the good of others; nor were they to be attributed to their own sagacity, prudence, and management, but to the providence of God, admitting they had been got in ever so honourable and just a manner;
[in] all my labours they shall find none iniquity in me that [were] sin: here again Ephraim, or the people of Israel, vainly ascribe all their wealth and riches to their own labour, diligence, and industry, and take no notice of God and his providence, or of his blessing upon them; and pretend to be very upright and honest in their dealings, and that what they got were very honestly got, and would bear the strictest scrutiny; and that if their course of trade was ever so narrowly looked into, there would be nothing found that was very bad or criminal, that they could be justly reproached the; only some little trifling things, that would not bear the name of “sin”, or deserve any correction or punishment; so pure were they in their own eyes, so blinded and hardened in sin, and fearless of the divine displeasure; like the adulterous woman, wiped their mouths when they had eaten the sweet morsels of sin, and said they had done no wickedness, Pr 30:20; or which was involuntary, and not done knowingly, as Kimchi and Abendana: or rather, as Ben Melech renders it, “no iniquity and sin”; and so others: or, best of all, “no iniquity or sin”, as Noldius a; no iniquity, or any kind of sin at all. Thus, as Ephraim was charged before with idolatry and lies in religion, so here with fraudulent dealings, and getting riches in an illicit way in civil things; and of whose repentance and reformation there was no hope.
a Concord. Ebr. Part. p. 104. No. 522.
Fuente: John Gill’s Exposition of the Entire Bible
Here God complains by his Prophet, that the Israelites flattered themselves in their vices, because their affairs succeeded prosperously and according to their wishes: and it is a vice too common, that men felicitate themselves as long as fortune, as they commonly say, smiles on them, thinking that they have God then propitious to them. Since then the condition of the people was such, they despised all the Prophets and their reproofs. Of this hardihood the Lord now complains. Ephraim has said I am yet become rich There is an emphasis to be noticed in the adversative particle אך “ ach ”. It is sometimes in Hebrew a simple affirmative; but here the Prophet meant to express another thing, even this, that the Israelites laughed at all reproofs, because God seemed to be propitious to them, as though he manifested his favour by prosperity. “ I am, however, become rich; and therefore I care nothing for what the Prophets may say, for I am contented with my lot.” This, as I have said, is a common evil; and hence this passage ought to be carefully noted, lest when the Lord spares us for a time, we may think that we are innocent before him; for there is nothing more to be feared than the dazzling of our eyes by a prosperous and desirable state of things. Though the Lord then may bear with us, and not immediately draw forth his vengeance against us, but, on the contrary, cherish us as it were kindly in his bosom; yet if he reproves us by his word, we ought to attend to his threatenings.
But they further add, All my labours shall not find iniquity, or, they shall not find iniquity in all my labours. Many read simply as the words are, “My labours shall not find iniquity:” but as the expression seems stiff, I have tried to render it smoother, as others also have done, “They shall not find iniquity in all my labours.” This boasting went farther, for the Prophet shows that the people were not only secure, because the Lord gave them some tokens of his paternal favour; but that they were also inebriated with this impious confidence, that God would not have favoured them had they not been exempt from every fault and vice: and this second clause ought to be carefully noticed. Now it is a depravity that is by no means to be endured, when men begin to despise God, because he deals kindly with them, and when they abuse his levity so as to condemn all his teaching and all his threatening; this is indeed a very great perversion: but when to all this is added such a pride, that ungodly and reprobate men persuade themselves that they are just, because God does not immediately punish them, — this is, as it were, a diabolical madness; and yet we see that it is a common thing. For godless men are not only proud of their wealth, they are not only inflated with their own power; but they also think that God is in some way under obligations to them. “Why! it must be that God regards me innocent, and pure from every vice, for he favours me: he then does not find in me what is worthy of punishment.” Thus the wicked raise up their horns against God, while he indulges them, and appears not so severe towards them as they have deserved.
When at the present day we perceive these evils prevailing among the greater portion of mankind, there is no reason to feel astonished: but we ought at the same time to profit by the instruction of the Prophet, so that we may not be blinded by prosperity, and despise reproofs, and flatter ourselves in our sin; and also, that we may not accumulate for ourselves a store of God’s wrath, when he deals kindly with us. Let us not then abuse his forbearance; let us not think that we are innocent before him, because he does not immediately execute his judgements; but let us rather learn to make a scrutiny of ourselves, and to shake off our vices, so that we may humble ourselves under his hand, though he restrains himself from inflicting punishment. This is the application of the present doctrine.
But we must notice what the Prophet adds, They shall not find iniquity in my labours; that is, iniquity shall not be found in my labours, because this is wickedness or a crime requiring expiation. I wonder that interpreters explain this place so frigidly; for they say, that there shall not be found in my labours iniquity or sin. But the Prophet does not set down a copulative, but uses the particle אשר, asher, which is to be taken here exegetically. And the meaning is, that hypocrites, while they claim to themselves the praise of innocence, for the sake of dissembling, detest ostensibly every wickedness and crime. “Iniquity shall not be found in my labours, for this is wickedness; far be it that I should be discovered to be a wicked person in my doings; for I am without fraud in all my dealings.” But is this the case? By no means; but as they judge of God’s favour by prosperous fortune, they think that God would not be so kind to them unless he regarded them as just and pure. Hence we see how securely hypocrites mock God, when they begin to despise his teaching and warnings. We need not then wonder that at this day so much perverseness prevails everywhere in the world. But let us also use this mode of teaching which the Prophet sets before us. Let us now proceed —
Fuente: Calvin’s Complete Commentary
(8) Translate, And Ephraim saith, Surely I have become wealthy; I have gotten me substance (i.e., by legitimate means, not robbery): all my earnings bring me not guilt as would be sin (i.e., requiring expiation). Such a coarse pursuit of wealth, and such glorying in the innocence of the entire process by which it has been obtained, has its parallel in the moral position of the Laodicean Church, rebuked by our Lord (Revelation 3).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Israel had been successful in realizing its ambition; now arrogantly it congratulates itself on the acquisition of wealth and riches.
They shall find none iniquity in me that were sin Thus rendered 8b is a continuation of Israel’s boast, maintaining that the wealth had been gained honestly; and even if some things should have been done that might seem inconsistent these could not be called real sins. This interpretation implies a distinction between the Hebrew words translated iniquity and sin, which cannot be traced in the rest of the Old Testament. Besides, the rendering takes considerable liberty with the Hebrew and makes the transition from 8 to 9 very abrupt. A much better connection and more satisfactory sense is had if in 8b the reading of LXX. is followed, which requires only very slight changes in the Hebrew. Then the whole of Hos 12:8 will read, “Ephraim indeed said, Surely I am become rich, I have found wealth; but” now follows Jehovah’s reply to this boast “all his gains are not sufficient for (to expiate) the guilt which he has incurred.” This translation makes the transition to Hos 12:9 quite natural, for the latter supplies the reason for the doom of Israel implied in 8b, and at the same time makes a more distinct announcement of the judgment. And [“But”] A more common translation of the Hebrew is “for,” which is to be preferred here if in 8b the LXX. reading is accepted.
Thy God from the land of Egypt These words may suggest several thoughts: (1) All they are and all they have they owe to him; therefore their ingratitude is the more culpable. (2) Since he is the source of every good gift, violence and fraud are not the proper means by which to acquire wealth. (3) Jehovah has proved himself a faithful helper and friend since the days in Egypt, but he has also shown himself ready to punish whenever punishment was needed (Amo 4:6 ff; Amo 3:2). He may punish again. The last thought is most prominent in the mind of the prophet.
Will yet R.V., “I will yet again make thee to dwell in tents”; A.V., “tabernacles.” A.V. regards this evidently as a promise, but in this connection the words must be taken as a threat (compare Hos 2:14). Jehovah will drive them from their comfortable homes and their ill-gotten riches; they will be led back into the desert (see on Hos 2:14), there to live in tents, as during their former wearisome wanderings.
The solemn feast Better, simply feast, or, festal season (see on Hos 9:5). The reference is to one of the three ancient feasts of the Hebrews, the Feast of Tabernacles (Exo 23:16; compare Lev 23:42-43). This was a season of gratitude and rejoicing, but of this the prophet does not think. The tent dwelling is the only point of comparison.
It is exceedingly difficult to trace the logical connection between the remaining verses of chapter 12. Most recent commentators agree with G.A. Smith, who says, concerning Hos 12:10-11, “One does not see the connection of these verses with the preceding,” and concerning Hos 12:12-14, “I cannot trace the argument here.” A few attempts have been made to discover the underlying connection, but all must admit that more or less uncertainty remains. Numerous attempts have been made to remove the difficulties by omissions, transpositions, and alterations of the text. Some of these result in a smoother text, but one cannot feel confident that they have restored the words of Hosea. Taking the text as it stands, the line of argument seems to be this: In Hos 12:9 the prophet announces doom; in 10 he points out that Jehovah has made repeated attempts through the prophets to avert it. Hos 12:11 is obscure. The prophet apparently singles out two prominent religious centers, and, speaking of their destruction, he desires to impress upon the people the truth that no one can be blamed for the disaster but they themselves; Hos 12:12-14 present a new indictment and a new announcement of judgment. By a comparison of the experiences of the nation with those of the patriarch Jacob in Aram the prophet seeks to show what great things Jehovah has done for Israel, and how the divine love has been met with ingratitude. Again and again they have roused the divine auger; therefore the sentence must stand.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Ephraim said, “Surely I have become rich, I have found wealth for myself, in all my labours they will find in me no iniquity that was sin.”
In total contrast with Hosea’s accusation in Hos 12:7 we have Ephraim’s opinion of themselves, describing themselves as totally honest traders who cannot be faulted, and who have mainly done it on their own (‘I have found wealth for myself’). They considered that although they had become rich there was no one who could question their methods (no doubt they argued ‘its business’ and saw themselves as hard-headed businessmen). Anyone who wanted could examine their way of working and would find nothing at all to criticise in it. And it was mainly due to their own efforts with a little help from God. Indeed that was surely why they had been blessed with prosperity, was it not? This was a clear indication that they did not agree with Hosea’s verdict on them. Rather they were very pleased with themselves. Thus they did not see themselves as needing to repent.
Fuente: Commentary Series on the Bible by Peter Pett
Having Made His Appeal For Repentance Hosea Now Indicates That Ephraim Are So Confident In Themselves That Their Only Hope Will Be After They Have Been ‘Brought Down A Peg Or Two’ ( Hos 12:8-14 ).
This passage opens with Ephraim’s boast about their own righteousness. The whole attitude is in contrast with Hos 12:7. There they were depicted as traders who were dishonest and shady in their behaviour. Here Ephraim boast about their absolute honesty. They are confident that no fault can be found in them. YHWH therefore emphasises that because they are altogether false (Hos 12:11) He will bring them out of their rich houses into tents, as in wilderness days (Hos 12:9), and will force them to go into a foreign country where they will have to engage in basic labour for what they want, acting as servants to others (Hos 12:12). However, YHWH stresses alongside this that He will finally bring about their restoration through the work of His prophets.
Analysis of Hos 12:8-14 .
a
b But I am YHWH your God from the land of Egypt, I will yet again make you to dwell in tents, as in the days of the solemn feast. I have also spoken to the prophets, and I have multiplied visions, and by the ministry of the prophets have I used illustrations (Hos 12:9-10).
c Is Gilead wicked? They are altogether false. In Gilgal they sacrifice bullocks, yes, their altars are as heaps in the furrows of the field’ (Hos 12:11).
b And Jacob fled into the field of Aram, and Israel served for a wife, and for a wife he kept sheep, and by a prophet YHWH brought Israel up out of Egypt, and by a prophet was he preserved (Hos 12:13).
a Ephraim has provoked to anger most bitterly, therefore will his blood be left on him, and his reproach will his Lord return to him (Hos 12:14).
Note that in ‘a’ we have Ephraim’s view of themselves, and in the parallel we have Hosea’s view of them. In ‘b’ their downward descent is described followed by prophetic activity, and in the parallel we have a similar situation. Central in ‘c’ is YHWH’s view of Israel in terms of the falsity of Gilead on the east side of Jordan and the falsity of Gilgal and its multiplied altars on the west side of Jordan.
Fuente: Commentary Series on the Bible by Peter Pett
Hos 12:8. In all my labours, &c. My labours shall be my own nor shall the iniquity be found out, wherein I have sinned. Houbigant.
Fuente: Commentary on the Holy Bible by Thomas Coke
Hos 12:8 And Ephraim said, Yet I am become rich, I have found me out substance: [in] all my labours they shall find none iniquity in me that [were] sin.
Ver. 8. And Ephraim said, Yet I am become rich ] Sed mihi plaudo domi. I have it howsoever though I hear ill for it; though the prophet inveigh against my covetousness, yet I am rich while he and his companions are poor and indigent.
Yea, I have found me out substance
In all my labours
They shall find no iniquity in me
That were sin
a A piece of false or erroneous reasoning; an illogical argument; a faulty syllogism; a fallacy, esp. (as distinct from sophism ) one of which the reasoner himself is unconscious. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
labours = toils.
iniquity = perversity. Hebrew. ‘avah. App-44. Not the same word as in Hos 12:11.
that were = which [is].
Fuente: Companion Bible Notes, Appendices and Graphics
Yet: Job 31:24, Job 31:25, Psa 49:6, Psa 52:7, Psa 62:10, Zec 11:5, Luk 12:19, Luk 16:13, 1Ti 6:5, 1Ti 6:17, Rev 3:17
I have: Deu 8:17, Isa 10:13, Isa 10:14, Hab 1:16, Hab 2:5, Hab 2:6
in all: etc. or, all my labours suffice me not; he shall have punishment of iniquity in whom is sin
they: Pro 30:12, Pro 30:20, Jer 2:23, Jer 2:35, Mal 2:17, Mal 3:13, Luk 10:29, Luk 16:15
that: Heb. which.
Reciprocal: Psa 10:3 – and blesseth Psa 36:2 – For he Psa 49:18 – blessed Psa 73:12 – they Pro 20:14 – It is naught Isa 23:11 – against the merchant city Isa 23:17 – and she shall Jer 5:27 – so are Jer 13:22 – the greatness Jer 16:10 – Wherefore Jer 17:11 – he that Eze 28:5 – and by Hos 10:1 – to the multitude Mic 6:10 – and Zep 1:11 – all the Mal 1:6 – And ye Joh 2:16 – make Act 19:25 – ye know Act 24:26 – hoped 1Ti 6:9 – they Rev 18:15 – which
Fuente: The Treasury of Scripture Knowledge
Hos 12:8. Ephraim (Israel) had become prosperous, and it caused him to be vain and rebellious. (See Deu 32:15.) It was bad enough for Israel to become disobedient in his prosperity, but he even used his condition as a basis for denying that he had any guilt.
Fuente: Combined Bible Commentary
12:8 And Ephraim said, Yet I am become rich, I have found me out substance: [in] all my labours they shall find none iniquity in me {h} that [were] sin.
(h) Thus way the wicked measure God’s favour by outward prosperity, and like hypocrites cannot endure that any should reprove their doings.