Exegetical and Hermeneutical Commentary of Hosea 13:15
Though he be fruitful among [his] brethren, an east wind shall come, the wind of the LORD shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up: he shall spoil the treasure of all pleasant vessels.
15. Though he be fruitful, &c.] Rather, For though he bear fruit, &c. Evidently there is an allusion to the meaning of the word Ephraim (‘fruitfulness’?); for another see Hos 14:8. The verse carries on the idea of the last clause of the previous verse. ‘In fact, though his name and his nature indicate fruitfulness, yet a remorselessly severe punishment shall come upon him.’ His ‘brethren’ are his fellow tribes, which are compared to trees. There is another reading ( ’khm for ’akhm) ‘among reed-plants’, comp. Gen 41:2; Gen 41:18. This is adopted by Delitzsch, and has considerable Rabbinic authority (e.g. that of Rashi and Abulwald), but is found in extremely few extant manuscripts. It certainly completes the figure, but is philologically difficult.
the wind of the Lord, &c.] Rather, a wind of Jehovah, coming up from the desert. The parching and destructive east or south-east wind is referred to, which blew from the desert (comp. Jer 4:11; Jer 13:24; Job 1:19). It is a figure for the Assyrian conqueror (somewhat as Isa 21:1), who at the end of the verse comes forward in his undisguised awfulness.
spring ] Rather perhaps, reservoir.
he shall spoil ] ‘He’ is emphatically expressed; ‘he’ whom the east wind figures ‘shall spoil’ (or, plunder).
pleasant vessels ] Rather, precious vessels (whether jewels, or objects of worked gold or silver, or rarities of any kind).
Fuente: The Cambridge Bible for Schools and Colleges
Though – (literally, when) he (shall) be fruitful among his brethren Fruitfulness was Gods promise to Ephraim, and was expressed in his name. It was fulfilled, abused, and, in the height of its fulfillment, was taken away. Ephraim is pictured as a fair and fruitful tree. An East wind, so desolating in the East, and that, no chance wind, but the wind of the Lord, a wind, sent by God and endued by God with the power to destroy, shall come up from the wilderness, parching, scorching, fiery, from the burning sands of Arabia the desert, from which it came, and shall dry up the fountain of his being. Deep were the roots of this fair and flourishing tree, great its vigor, ample and perpetual the fountain of its waters, over which it grew and by which it was sustained. He calls it his spring, his fountain, as though this source of its life were made over to it, and made its own. It was planted by the water side; but it was not of Gods planting. The East wind from the Lord should dry up the deepest well-spring of its waters, and the tree should wither. Such are ungodly greatness and prosperity. While they are fairest in show, their life-fountains are drying up.
He shall spoil the treasure of all pleasant vessels – He, emphatically, the enemy whom the prophet had ever in his mind, as the instrument of Gods chastisement on His people, and who was represented by the East wind; the Assyrian, who came from the East, to whom, as to the East Wind, the whole country between lay open, for the whirlwinds of his armies to sweep over in one straight course from the seat of his dominion.
Fuente: Albert Barnes’ Notes on the Bible
Hos 13:15
An east wind shall come.
Reverses of fortune in human life
This and the following verse set forth the devastation and destruction of the kingdom of the ten tribes which was to precede the deliverance promised in that which precedes.
I. Reverses in human fortune are sometimes very striking. Ephraim was fruitful among his brethren. The very name signifies fruitful ness. Its territory was most fertile; its people the most numerous.
1. Its riches would give way to poverty. Ephraim was at once a rich and a populous tribe; but see the change predicted: His spring shall become dry He shall spoil the treasure of all pleasant vessels. The enemy would invade the country, impoverish husbandry, check merchandise.
2. Its populousness would give way to paucity. The enemy would reduce its numbers, and almost depopulate it. Such reverses are frequent. They teach us to hold all worldly good with a light hand, and to settle our interests on the good that is permanent.
II. Reverses are generally brought about by secondary instrumentality. Nations, communities, and individuals may always trace their calamities to certain natural causes. This should teach us to study natural laws, and to be diligent in checking all elements inimical to human progress.
III. Reverses are under the direction of god. The change in the fortunes of Ephraim was under the superintendence of the Almighty. Both true philosophy and religion teach us to trace all the events of life to God. Learn to acquiesce in His dispensations, and to look to Him for all that is good. (Homilist.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. Though he be fruitful] yaphri; a paronomasia on the word ephrayim, which comes from the same root parah, to be fruitful, to sprout, to bud.
An east wind shall come] As the east wind parches and blasts all vegetation, so shall Shalmaneser blast and destroy the Israelitish state.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Though he, Ephraim,
be fruitful, at present, as a flourishing tree seems to be fruitful; things in the state seem to be well settled; peace at home, under Hoshea, and peace abroad with Assyria and Egypt.
Among his brethren; and all his brethren surround him, either the rest of the tribes, or the nations who by league are become as his brethren.
An east wind shall come; an enemy as pernicious to his estate as the east wind is to fruits shall certainly come; a mighty and violent enemy, called here,
the wind of the Lord, the usual superlative among the Hebrews.
From the wilderness, which lay south-east from Canaan; and so it speaks a more pernicious quality in these enemies as the southeast winds in that country were of all most hot and blasting, coming over those hot, dry, sandy deserts.
His spring, springs of water, which were most needful, and highly valued, shall become dry; shall fail and be cut off, dry up, that there shall be no waters in them.
His fountain shall be dried up; the same thing in different words, confirming the certainty hereof. This the resemblance of the Assyrian, and the mischief he shall do to Israel lie shall lay Ephraim desolate, and dry up all his fountains, which were the comfort of that land.
He, the Assyrian army, Shalmaneser,
shall spoil the treasure, shall rob their treasuries,
of all pleasant vessels, and carry away all desirable vessels and furniture, out of all their houses and wardrobes: thus all the glory of Ephraim shall wither whilst it is seemingly flourishing and well-rooted too.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. fruitfulreferring to themeaning of “Ephraim,” from a Hebrew root, “tobe fruitful” (Ge 41:52).It was long the most numerous and flourishing of the tribes (Ge48:19).
wind of the Lordthatis, sent by the Lord (compare Isa40:7), who has His instruments of punishment always ready. TheAssyrian, Shalmaneser, c., is meant (Jer 4:11Jer 18:17; Eze 19:12).
from the wildernessthatis, the desert part of Syria (1Ki19:15), the route from Assyria into Israel.
hethe Assyrianinvader. Shalmaneser began the siege of Samaria in 723 B.C.Its close was in 721 B.C.,the first year of Sargon, who seems to have usurped the throne ofAssyria while Shalmaneser was at the siege of Samaria. Hence, while2Ki 17:6 states, “the kingof Assyria took Samaria,” 2Ki18:10 says, “at the end of three years they took it.”In Sargon’s magnificent palace at Khorsabad, inscriptions mention thenumber27,280of Israelites carried captive from Samaria andother places of Israel by the founder of the palace [G. V. SMITH].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Though he be fruitful among [his] brethren,…. This is not spoken of Christ, as some think, who take the words to be a continuation of the prophecy concerning the Redeemer, who should increase his brethren, and bring many to him; and be as noxious to hell and death as the east wind is to persons and things, and dry up the fountains and springs of hell and death; the sins of men he should abolish, and be victorious over all his enemies, and divide their spoils: but they are rather the words of Christ himself concerning Ephraim, in connection with Ho 13:13; expressing his character and state, and explaining the sorrows and calamities that should come upon him for his folly, in not staying the time of the breaking forth children; and to be understood either of his spiritual fruitfulness in the last days; when Israel shall return to the Lord by repentance, and believe in the true Messiah, and bring forth the fruit of good works, as an evidence of it, along with their brethren, those of the tribes of Judah and Benjamin, and so all Israel should be saved; which yet should not hinder the distresses and destruction that should come upon the ten tribes by the Assyrians, afterwards declared: or rather of his political fruitfulness, in allusion to his name; increasing in numbers, abounding in power and authority, in wealth and riches; either before the sin of the calves, as Kimchi, before he fell into idolatry; or afterwards, particularly in the times of Jeroboam the second, who enlarged the border of Israel; and in later times, when the kings of Israel entered into alliance with the Assyrians, and enjoyed peace and prosperity, and thought themselves secure of the continuance of it. Some render it, “because he is fierce” s; or “like a wild ass’s colt”; not only foolish and unwise, but fierce and unruly among his brethren, and would not stay the time of the breaking forth of children: therefore
an east wind shall come: which is very vehement, cold, blasting, and exceeding noxious and pernicious to fruit; meaning Shalmaneser king of Assyria, who came from the east; his kingdom, the land of Assyria, lying, as Kimchi observes, eastward to the land of Israel. So the Targum,
“now will I bring against him a king strong as a burning wind;”
so the king of Babylon and his army are compared to a strong and violent wind, Jer 4:11;
the wind of the Lord shall come up from the wilderness; the same is called the “wind of the Lord”, partly to denote the strength and vehemency of it, as mountains of the Lord, and cedars of the Lord, signify great and mighty ones; and partly to show that this enemy would come at the call of the Lord, by his direction and appointment. So the Targum,
“by the word of the Lord, through the way of the wilderness shall he come up;”
this circumstance, “from the wilderness”, is mentioned, not only because winds from thence usually blow more strongly and violently, but because the way from Assyria to the land of Israel lay through a wilderness;
and his spring shall become dry, and his fountain shall be dried up; his land wasted and destroyed; his fields, vineyards, and oliveyards, trodden down and ruined, which yielded a large increase; trade and commerce stopped, and so all the springs and fountains of wealth and riches dried up; as well as their wives and children destroyed, as often mentioned, which were the source and spring of their continuance as a people in ages to come;
he shall spoil the treasure of all pleasant vessels; not Christ, nor Ephraim, but the Assyrian; who, entering into their cities, would plunder them of all their “vessels of desire” t, or desirable ones; their vessels of gold and silver; all their rich household goods and furniture of value; all their wealth and riches treasured up by them, their gold, silver, precious stones, rich garments, c. So the Targum,
“he shall destroy the house of his treasures, and shall lay waste the city of his kingdom he shall spoil the treasuries, all vessels of desire.”
s “ille fero modo aget”, Cocceius; “ferox eat, notat ferum, [vel] ferocem esse sicut onagrum”, Schmidt, Burkius. So R. Jonah in Ben Melech. t “omnium vasorum desiderii”, Montanus; “omnis vasis desiderii”, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
“For he will bear fruit among brethren. East wind will come, a wind of Jehovah, rising up from the desert; and his fountain will dry up, and his spring become dried. He plunders the treasuries of all splendid vessels.” The connection between the first clause and the previous verse has been correctly pointed out by Marck. “ Hos 13:15,” he says, “adduces a reason to prove that the promised grace of redemption would certainly stand firm.” cannot be either a particle of time or of condition here (when, or if); for neither of them yields a suitable thought, since Ephraim neither was at that time, nor could become, fruit-bearing among brethren. Ewald’s hypothetical view, “Should Ephraim be a fruitful child,” cannot be grammatically sustained, since k is only used in cases where a circumstance is assumed to be real. For one that is merely supposed to be possible, is required, as the interchange of and , in Num 5:19-20, for example, clearly shows. The meaning of is placed beyond all doubt by the evident play upon the name Ephraim; and this also explains the writing with instead of fo d , as well as the idea of the sentence itself: Ephraim will bear fruit among the brethren, i.e., the other tribes, as its name, double-fruitfulness, affirms (see at Gen 41:52). This thought, through which the redemption from death set before Israel is confirmed, is founded not only upon the assumption that the name must become a truth, but chiefly upon the blessing which the patriarch promised to the tribe of Ephraim on the ground of its name, both in Gen 48:4, Gen 48:20, and Gen 49:22. Because Ephraim possessed such a pledge of blessing in its very name, the Lord would not let it be overwhelmed for ever in the tempest that was bursting upon it. The same thing applies to the name Ephraim as to the name Israel, with which it is used as synonymous; and what is true of all the promises of God is true of this announcement also, viz., that they are only fulfilled in the case of those who adhere to the conditions under which they were given. Of Ephraim, those only will bear fruit which abides to everlasting life, who walk as true champions for God in the footsteps of faith and of their forefathers, wrestling for the blessing of the promises. On the other hand, upon the Ephraim that has turned into Canaan (Hos 12:8) an east wind will come, a tempest bursting from the desert (see at Hos 12:2), and that a stormy wind raised by Jehovah, which will dry up his spring, i.e., destroy not only the fruitful land with which God has blessed it (Deu 33:13-16), but all the sources of its power and stability. Like the promise in Hos 13:14, the threatening of the judgment, to which the kingdom of Israel is to succumb, is introduced quite abruptly with the word . The figurative style of address then passes in the last clause into a literal threat. , he, the hostile conqueror, sent as a tempestuous wind by the Lord, viz., the Assyrian, will plunder the treasure of all costly vessels, i.e., all the treasures and valuables of the kingdom. On k e l chemdah compare Nah 2:10 and 2Ch 32:27. We understand by it chiefly the treasures of the capital, to which a serious catastrophe is more especially predicted in the next verse (Hos 14:1), which also belongs to this strophe, on account of its rebellion against God.
Fuente: Keil & Delitzsch Commentary on the Old Testament
God again confirms what had been said that Israel in vain trusted in their strength and fortresses and that certain destruction was nigh them on account of their sins which they followed without any limits or restraint. But the Prophet begins with these words, He among brethren will increase He alludes, I doubt not, (as other interpreters have also noticed,) to the blessing of the tribe of Ephraim, which is mentioned in Gen 48:0; for we know that though Ephraim was the younger, he was yet placed first by Jacob, so that he was preferred in honour to his brother, who was the firstborn: and further, the prophecy, we know, which Jacob then announced, was really fulfilled; for the tribe of Ephraim excelled, both in number and in other respects, all the rest, except only the tribe of Judah. Ephraim had evidently gained high eminence among the whole people. But when he ought to have ascribed all this to the gratuitous goodness of God, he became inflated with pride. This ingratitude the Prophet now reproves, He, he says, among his brethren will increase: but whence this increase? Whence was this so great a dignity, except that he was preferred to Manasseh, who by right of nature was the first? Now it was not enough for this wretched people to forget so great a favour of God, without at the same time abusing their wealth in fostering pride, and without hardening themselves in contempt of God. For whence came so great an audacity in their rebellion, whence so great stupidity and so great a madness as to despise the judgement of God, except from this — that they had increased among their brethren?
Though, then, he increases among his brethren, yet there shall come an east wind, the wind of Jehovah, which shall dry his spring, and his fountain shall be dried up Here God declares what had been before mentioned, that it was in his power to take away from the people of Israel what he had gratuitously bestowed, as he could dry up the fountains whenever he wished. And he applies a most suitable similitude. As the east wind, he says, dries and burns up, and if it long prevails, the fountains will be dried up; so will I, he says, dry up all the springs of Ephraim. Whether or not he thinks that he possesses more vigour than fountains, which have an exhaustless source, it is certain that fountains dry up whenever it so pleases me. I will then dry up the springs and fountains of Ephraim: though he thinks that he draws from a deep fountain, yet the wind, when it shall rise, will dry up his whole vigour and moisture. We now understand what the Prophet means.
Now as to the words, some render קדים, kodim, improperly, the south wind; for it means the east wind: and then others incorrectly explain the wind of Jehovah, as meaning a strong wind. I indeed allow that what is unusual is often said to be divine; but in this place the Prophet intended to express, that God has winds ever ready, by which he can dry up whatever vigour there may be or seem to be in men. Hence the name of Jehovah is set in opposition to natural causes or means. It shall not then be a fortuitous wind that shall dry up the springs of Ephraim, but one raised up by the counsel and certain purpose of God; as though he said, “This wind will be the scourge of God.”
We are then taught here, that when God for a time blesses us, we must beware lest we abuse his favour and entertain a false confidence, as we see that Ephraim had done: for he flourished among his brethren, and then raised up his head; and thus he obliterated God’s favour through his pride and haughtiness. We ought then, when prosperous, ever to fear, lest something like this should happen to us. The more kindly then God deals with us, the more constantly ought we to be roused up to pray to him, that he may be pleased to carry on his work to the end, lest we slumber in our enjoyments while God is indulgent to us. This, in the first place, we ought to bear in mind. Then we must also notice the warning of the prophet, that God can suddenly, and, as it were, in a moment, upset the prosperity of men, that there is nothing in this world which cannot be immediately changed whenever God withdraws from us his favour. This comparison then ought often to occur to us; when the air is tranquil, when the season is quiet, a wind will in a moment rise up, which will dry the earth, which will also make dry the fountains; and yet the vigour of fountains seems to be perpetual; what then may not happen to us? Cannot the Lord at any moment make us dry, since we have in ourselves no source of strength? He might indeed have said in this place what we find in the 40 th chapter of Isaiah (98) that man is like the flower that soon fadeth; but he intended to express something more profound; for this people, being deeply fixed in their own strength, thought that they were supplied by exhaustless fountains, and that their vigour could not be dried up: hence he says, “Though thou hast fountains and springs, yet God will dry thee up; for he will find a wind that has power, as experience proves, to dry up springs and fountains.”
But it follows, It will rob the treasure of every desirable vessel This may seem to be improperly applied to wind; but yet the meaning of the Prophet is sufficiently clear, even this, that nothing shall remain untouched in the tribe of Ephraim, when the Lord shall raise up his wind. “However hidden,” he seems to say, “your treasures may be, yet this wind shall penetrate into the inmost recesses, so that nothing shall be safe from its violence.” In short, the Prophet means, that the force of God’s vengeance would be so violent, that Ephraim could not be secure in any of his fortresses; for the wind of God would penetrate unto the very inmost springs of the earth. This is the meaning. It follows —
(98) Isa 40:6. — fj.
Fuente: Calvin’s Complete Commentary
(15, 16) Fruitful.Observe the play on Ephraims name.
Wind of the Lord stands in apposition to east wind. Render a wind of the Lord rising from the wilderness. The armies of Assyria are referred to.
Become desolate.Or rather, suffer punishment. Thus rolls the thunder of Divine judgment in one last tremendous crash of doom, beyond which scarce anything worse can be thought or said. It is not until the awful silence is reached, after the blast of denunciation, that the prophet hopes that his appeal may not be in vain. In the last chapter, uttered in gentlest mood, he shows a bow of promise painted on the darkness of the storm-cloud.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘Though he be fruitful among his brothers, an east wind will come,
The breath of YHWH coming up from the wilderness,
And his spring will become dry, and his fountain will be dried up,
He will make ruination of the treasure of all goodly vessels.’
And just as He had earlier declared that they would simply be blown away by Him into nothingness, now He declares that they will face the burning heat of His anger. Ephraim might at present appear to be fruitful to his brother conspirators among the nations (Egypt, Philistia, etc), but that fruitfulness would be dried up by the scorching east wind, coming from the desert like the breath of YHWH, and his water sources would become dry (compare Lev 26:20), and all his goodly treasures, safely stored in the treasure house in goodly vessels, would be ruined.
Fuente: Commentary Series on the Bible by Peter Pett
Hos 13:15. Though he be fruitful among his brethren Though he had been fruitful; iaprii: in which word there is an allusion to the name Ephraim; apri, which comes from parah; and therefore the similitude is continued throughout the verse.
REFLECTIONS.1st, The sin which above all others filled up the measure of Israel’s crimes was their idolatry, and this is here especially reproved.
1. It had been the bane of their prosperity, and the cause of all their miseries. When Ephraim spake, trembling, with deep veneration towards the divine Majesty, and with filial fear before him; he exalted himself in Israel, grew distinguished and great among the tribes; or when he spake there was trembling, all heard him with respect and honour; but when he offended in Baal, he died, they went apace to ruin, and at last perished as a nation for their idolatry. Note; As godliness is the honour and stability of a nation, so sin is the shame, and, sooner of later, will be the ruin of any people.
2. They had multiplied their abominations. And now they sin more and more; having once offended in Baal, they grew worse and worse; and have made molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen; miserable gods! which silver could make, and craftsmen deify. They say of them, Let the men that sacrifice kiss the calves, in token of religious adoration, when they brought their offerings; or, Let the sacrificers of men kiss the calves, those who offered human sacrifices to these hated idols.
3. God’s wrath is denounced upon them for their idolatries. Therefore they shall be as the morning cloud, which vanishes before the sun; and as the early dew that passeth away, as the chaff that is driven with the whirlwind out of the floor, light, worthless, and weak; and as the smoke out of the chimney, which is scattered as it rises. So easily, speedily, and universally, would their ruin come upon them by the army of the Assyrians.
2nd, We may observe,
1. The obligations that God had laid upon them. Yet, notwithstanding their provocations, I am the Lord thy God from the land of Egypt; from the day that he took them thence, he declared his regard to them; and to this day was ready to own the relation, on their penitent return to him. And thou shalt know no God but me: they ought to have known no other, and would find by experience none but he able to save them; for there is no saviour besides me: on whatever else they placed their confidence, they would be assuredly disappointed. I did know thee in the wilderness, when reduced to the greatest distress, in the land of great drought, where every necessary of life was wanting; yet he liberally provided for them, brought water from the rock, rained manna from heaven, and fed them by daily miracles.
2. Their ingratitude to God for these mercies. According to their pasture, so were they filled: they rioted in luxury when he brought them into Canaan: they were filled with plenty there provided for them, and their heart was exalted; their sensuality made them proud and secure: therefore have they forgotten me. Note; Worldly prosperity is very apt to seduce the heart from God; and such is the vileness of sinners, that the mercies which should excite their love, and quicken their thankfulness, too often make them forget the giver in the gift, and abuse in pride and luxury the blessings which he bestows.
3. The wrath denounced against them for their base-ness. Therefore I will be unto them as a lion, &c. By all these beasts of prey the Lord designs to shew the severity of his vengeance, and the terrible ravages which should be made among them: with the lion’s strength, the lynx or leopard’s eye, and the fury of a bear bereaved of her whelps, shall the Assyrians, the beasts that he sends among them, mark them out for the slaughter, rush on them unable to resist, and tear them in pieces without remorse or pity. So fearful a thing is it to fall into the hands of the living God, if his wrath be kindled, yea, but a little. Sinner, how can thine heart endure, when God shall thus deal with thee?
3rdly, The prophet pathetically laments the miseries of his people; O Israel, thou hast destroyed thyself: their sins were the cause of all the threatened judgments, and they had only themselves to blame for their sufferings. And this is most applicable to every fallen creature, who by his sins has most justly provoked God’s wrath and indignation against him, and must perish eternally, if through the rich grace of God he do not penitently return to the only true refuge of Israel. But in me is thine help: desperate as their case appeared, God was still able and willing to save them when they truly turned to him. The most guilty need not despair of pardon, nor the most helpless of deliverance, if they desire to return; since God has laid help on one mighty to save. Though in and of ourselves not a ray of hope appear, yet they who look to him shall hear his atoning Blood speak peace to their consciences, and find his almighty grace effectual to subdue their corruptions.
1. The first step that led to their destruction was, calling off the divine government and asking a mortal king instead of the immortal God. And where is thy king now, that he may save thee in all thy cities? Unable to protect them, he is a captive himself: so foolish as well as sinful an exchange had they made, when God had said, I will be thy king, whom they rejected. And where are thy judges, of whom thou saidst, Give me a king and princes? They are now no longer able to support the sinking state. I gave thee a king in mine anger; for God sometimes is pleased to gratify the desires of the wicked, and make the thing which they ask their heaviest curse and plague; and I took him away in my wrath, either Saul, or, as the words may be rendered, I will take him away, that is Hoshea, the last king of Israel, with whom the whole nation was destroyed, or carried into captivity. Thus God in wrath takes away what he gave in anger, and leaves us to mourn in bitterness our perverseness and folly.
2. Their other sins were many, and ready to be produced against them. The iniquity of Ephraim is bound up, his sin is hid. The sinner himself is little apprized of the black catalogue of sins ready to be produced against him; but they are all upon record, treasured up against the day of wrath. The sorrows of a travailing woman shall come upon him, distress and anguish the most agonizing and painful. He is an unwise son, who will neither learn of God’s word nor be taught by his judgments; for he should not stay long in the place of the breaking forth of children. He considers not how to extricate himself from his troubles, or by repentance to prevent them, struggling no more than a still-born child. Or the words may be rendered, For he will not stay the time for the breaking forth of children: they would not wait for the Messiah, who should bring many sons unto glory; but turned from him to serve idols; and thus were cut off in their sins, because they rebelled against their God.
3. Their judgment is threatened. Though he be fruitful among his brethren, as the name Ephraim signifies, increased in numbers, abounding in wealth and honour, an east wind shall come, the army of the Assyrians marching rapidly and irresistibly; the wind of the Lord, as being sent and commissioned by him, shall come up from the wilderness, hot and scorching, as it sometimes blew in the sandy deserts; and his spring shall become dry, and his fountain shall be dried up, their country laid utterly desolate; and he shall spoil the treasure of all pleasant places; the Assyrian monarch shall seize all their richest and most valuable possessions: Samaria shall become desolate, her palaces laid in the dust, her houses without inhabitants; for she hath rebelled against her God by her idolatries and other sins. They shall fall by the sword of the enemy, their infants shall be dashed in pieces, and their women with-child shall be ripped up: such inhuman massacres should the Assyrians commit, in revenge of their perfidy, and the long siege that they sustained. While we read with horror, let it be remembered, such is man! and nothing but the restraints of grace prevent the world from being an Aceldama, a field of blood.
4. One gracious promise serves to brighten up this dark scene. Though they had rejected God’s government and worship, yet still, says he, I will be their king, to rescue and save from the hand of their enemies all who return to him: I will ransom them from the power of the grave; not merely from their state of captivity, in which they seemed as buried; but these promises look forward to the great salvation of Jesus, who is able to save to the uttermost all that come unto God by him: I will redeem them from death, raising all the faithful from the death of sin to a life of righteousness, in virtue of the price that he has paid on the cross; and at the last day he will come to raise the bodies of his saints from their graves, fashioned like to his glorious body: O death, I will be thy plagues; O grave, I will be thy destruction. Death is already a vanquished foe to the faithful through the resurrection of Jesus, and shortly it will be intirely swallowed up in victory, when its very being shall be destroyed, and the grave no more devour, because there shall be no more death. Well may the apostle triumph in the prospect, and every faithful soul exult in this glorious hope! Repentance shall be hid from mine eyes: the promise may be considered as given to the faithful; the victory is sure to them: therefore we may confidently trust, and not be afraid.
Fuente: Commentary on the Holy Bible by Thomas Coke
Some have thought that it is the Lord Jesus Christ that is spoken of as fruitful among his brethren. And no doubt Christ is abundantly fruitful; as Jacob prophesied of him, as a fruitful bough whose branches run over the wall. Gen 49:22 . But this cannot be spoken of Christ, because it follows that his spring shall become dry, and his fountain shall be dried up. And as Samaria, which was the chief city of Ephraim, is also said to be desolate, it should seem to be rather a reference to Ephraim, who was fruitful among Israel’s children; see Gen 48:17-19 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Hos 13:15 Though he be fruitful among [his] brethren, an east wind shall come, the wind of the LORD shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up: he shall spoil the treasure of all pleasant vessels.
Ver. 15. Though he be fruitful among his brethren ] In allusion to his name Ephraim, which signifieth fruitful and flourishing, Gen 41:52 . Confer Gen 48:16 ; Gen 48:19-20 ; Gen 49:22 . See the like allusions Amo 5:5 Mic 1:10 .
An east wind shall come
The wind of the Lord
Shall come up from the wilderness
And his spring shall become dry, &c.
He shall spoil the treasure of all pleasant vessels
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Hos 13:15-16
15Though he flourishes among the reeds,
An east wind will come,
The wind of the LORD coming up from the wilderness;
And his fountain will become dry
And his spring will be dried up;
It will plunder his treasury of every precious article.
16Samaria will be held guilty,
For she has rebelled against her God.
They will fall by the sword,
Their little ones will be dashed in pieces,
And their pregnant women will be ripped open.
Hos 13:15
NASBThough he flourishes among the reeds
NKJVThough he is fruitful among his brethren
NRSVAlthough he may flourish among the rushes
TEVEven though Israel flourishes like weeds
NJBThough Ephraim bears more fruit than his brothers
The MT has though he a son of brothers may bear fruit. The ancient translations (Greek, Syriac, Latin) have he causes division between brothers. Modern translations such as the NASB assume an emendation of reed for brother.
The VERB bear fruit (BDB 826, KB 903, Hiphil IMPERFECT) is a word play on Ephraim. However, God’s east wind (Assyria) is coming and he will be fruitful no more (i.e., the water will be dried up). War will devastate his people, his most vulnerable ones (cf. Hos 13:16)!
The wind of the LORD This phrase refers to Assyria as a chosen tool of God for the chastisement of His people, Israel (cf. Hos 12:1; Isa 10:5).
Hos 13:16 They will fall by the sword This refers to the collapse of the capital, Samaria, in 722 B.C. by Assyria. This verse vividly describes the horror of ancient warfare (see note at Hos 10:14). The entire population suffers (cf. Isa 10:24-27).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
he. i.e. Ephraim.
fruitful. Used by Figure of speech Irony, his name being Ephraim = fruitful. Reference to Pentateuch (Gen 41:52; Gen 48:19).
an east wind. Hebrew. kadim; not a scorching wind. shirocco (Gen 41:6. Jer 18:17. Eze 17:10; Eze 19:12).
wind. Hebrew. ruach. App-9.
his spring, &c. Reference to Pentateuch (Deu 33:28).
he shall spoil = he shall plunder. Fulfilled in Shalmaneser shortly after, and since that day this prophecy stands fulfilled. The book ends with hope, in the final section below.
Fuente: Companion Bible Notes, Appendices and Graphics
I Will Heal Their Backsliding
Hos 13:15-16; Hos 14:1-9
The prophet here ransacks the world of nature for phrases sufficiently expressive of his transports of joy. The whole world seems laid under contribution to set forth the love of God. The gentle dew, the rich raiment of the lily, the far-reaching spurs and roots of the Lebanon range, the spreading branches of the olive, the fragrant breath of the wind which is laden with the perfume of the land, the golden corn ripe for the sickle, the scent of the vines-these are the images with which the inspired imagination of the prophet teems.
But how deeply the chapter appeals to us! The very words that returning prodigals would adopt are set down. As we return, we hear the divine voice assuring us that our backslidings shall be healed, that there is no anger and only love, and that God Himself shall be the sap of our fruit-bearing life. Our Father wants it to be clearly understood that these promises do not belong to Israel only but to all who will accept them.
Fuente: F.B. Meyer’s Through the Bible Commentary
he be: Gen 41:52, Gen 48:19, Gen 49:22, Deu 33:17
an east: Hos 4:19, Psa 1:4, Isa 17:13, Isa 41:16, Jer 4:11, Eze 17:10, Eze 19:12
his spring: Hos 9:11, Job 18:16, Psa 109:13, Isa 14:21
pleasant vessels: Heb. vessels of desire, Dan 11:8, Nah 2:9
Reciprocal: Gen 41:6 – blasted Gen 41:23 – thin 1Ki 20:6 – pleasant Job 27:21 – east wind Isa 10:13 – robbed Isa 17:3 – fortress Isa 17:9 – General Isa 27:8 – his rough Isa 28:4 – shall be Isa 40:24 – and the Jer 18:17 – scatter Jer 22:22 – wind Jer 22:28 – a despised Jer 51:1 – a destroying wind Eze 26:12 – thy pleasant houses Hos 5:9 – Ephraim Amo 9:8 – and I Hab 1:9 – their faces shall sup up as the east Rev 8:10 – the fountains Rev 16:4 – and they
Fuente: The Treasury of Scripture Knowledge
Hos 13:15. Though he be fruitful de-notes that the apparent success of the unfaithful leaders of Israel will be re-versed. As the east wind (see the com-ments at chapter 12: 1) would destroy all vegetation, so the wrath of God will put an end to the unrighteous rule of these proud leaders. It is significant that the figurative cast wind was to be accomplished by a nation (Assyria) that was literally east of Palestine.
Fuente: Combined Bible Commentary
Hos 13:15. Though he be fruitful among his brethren The name Ephraim denotes fruitfulness, and this tribe answered its name, being the most numerous of all the ten tribes. An east wind shall come The east wind was often pestilent and destructive in Judea and the countries about it; therefore this expressed that destruction was coming upon Ephraim and likewise pointed out the quarter from whence it was to come, namely, from Assyria, which lay eastward of Judea. It is called the wind of the Lord, in the next words, because the destruction which the king of Assyria was to make of Ephraim was to be brought about by the divine will and providence. It is said to come up from the wilderness, because the way of the Assyrian army to Samaria lay through the desert part of Syria. His spring shall become dry, &c. The Assyrian king being spoken of as an east wind, which in those countries is very hot and drying; therefore the destruction, or desolation he was to make, is described by drying up the springs and fountains. He shall spoil the treasure The same enemy shall plunder all their treasures and take away their rich and costly furniture, as the word is translated, Nah 2:9.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Covenant unfaithfulness punished 13:15-16
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
With the removal of God’s compassion (Hos 13:14), Israel’s prosperity would end. Hosea described that change as a hot eastern desert wind sweeping over Israel and drying up all its water sources. Israel had flourished among its neighbors, as a plant does when it grows in shallow water among reeds. Like a sirocco Assyria would sweep over Israel from the east and cause the nation of Israel to wither. The Assyrians would plunder everything valuable in the land.