Exegetical and Hermeneutical Commentary of Hosea 7:12
When they shall go, I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them, as their congregation hath heard.
12. When they shall go ] Rather, As soon as they go.
I will spread my net ] The image of Jehovah’s net is not a frequent one; see however Job 19:6; Eze 12:13; Eze 17:20; Eze 19:8; Eze 32:3. Here the net means captivity.
I will bring them down ] Apparently by placing a bait to draw them to the earth, at least if the figure is to be continued. Amo 9:2 is therefore not parallel.
as their congregation hath heard ] Lit., ‘according to the announcement to their congregation.’ Comp. Isa 53:1, ‘Who hath believed our announcement’ (a cognate word) = ‘that which we heard’. The punishment, says Hosea, will agree exactly with his own repeated predictions (comp. Hos 5:9).
Fuente: The Cambridge Bible for Schools and Colleges
When they go – (Literally, according as they go, in all circumstances of time or place or manner, when whithersoever or howsoever they shall go,) I will spread My net upon them, so as to surround and envelop them on all sides and hold them down. The dove soaring aloft, with speed like the storm-wind Psa 55:6-8, is a picture of freedom, independence, impetuous, unhindered, following on its own course; weak and timid, it trusts in the skillfulness with which it guides its flight, to escape pursuit; the net, with its thin slight meshes, betokens how weak instruments become all-sufficient in the hands of the Almighty; the same dove, brought down from its almost viewless height, fluttering weakly, helplessly and hopelessly, under those same meshes, is a picture of that same self-dependent spirit humiliated, overwhelmed by inevitable evils, against which it impotently struggles, from which it seems to see its escape, but by which it is held as fast, as if it lay motionless in iron.
As their congregation hath heard – Manifoldly had the message of reward on obedience, and of punishment on disobedience, come to Israel. It was spread throughout the law; it fills the book of Deuteronomy; it was concentrated in the blessing and the curse on mount Ebal and Gerizim; it was put into their mouths in the song of Moses; it was inculcated by all the prophets who had already prophesied to them, and now it was being enforced on that generation by Hosea himself. Other kingdoms have fallen; but their fall, apart from Scripture, has not been the subject of prophecy. Their ruin has come mostly unexpected, either by themselves or others.
Fuente: Albert Barnes’ Notes on the Bible
Hos 7:12
I will spread My net upon them; I will bring them down as the fowls of the heaven.
The fowler of retribution
Trans. As they go, I spread My net over them, I bring them down as fowls of the heavens. As they go to Egypt or Asshur, seeking help in their difficulties. Here the work of retribution is spoken of as the work of the fowler. It includes two things.
I. Entrapment. The retributive providence of God employed the Assyrians as a net, which so ensnared the Israelites that they could not escape. How often in the history of the world is this retributive entrapment witnessed! Illustrate–Josephs brethren. Crucifixion of Christ. Luther at Wattburg. Bunyan at Bedford. The net that entangled sinners is not manufactured in heaven, it is made on earth, made by themselves.
II. Abasement. However high up they may tower in their ambitious work, retribution has missiles to bring them down. There are men who, in their worldly prosperity, pride, and ambition, soar like the eagles high up in heaven above all the rest. An ancient philosopher, being asked what Jupiter does in the highest heaven, replied, He pulls down the haughty, and exalts the humble. (Homilist.)
Self-dependence humiliated
The dove brought down from its almost viewless height, fluttering weakly, helplessly, and hopelessly under those same meshes, is a picture of the self-dependent spirit humiliated, overwhelmed by inevitable evils, against which it impotently struggles, from which it seems to see its escape, but by which it is held as fast as if it lay motionless in iron. (E. B. Pusey, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. When they shall go] To those nations for help –
I will spread my net upon them] I will cause them to be taken by those in whom they trusted.
I will bring them down] They shall no sooner set off to seek this foreign help, than my net shall bring them down to the earth. The allusion to the dove, and to the mode of taking the fowls of heaven, is still carried on.
As their congregation hath heard.] As in their solemn assemblies they before have heard; in the reading of my law, and the denunciation of my wrath against idolaters.
Bishop Newcome translates: “I will chastise them when they hearken to their assembly.” That is, when they take the counsel of their elders to go down to Egypt for help, and trust in the arm of the Assyrians for succour.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
When they shall go, whensoever they shall send their ambassadors to seek aid of Egypt or Assyria,
I will spread my net upon them; as fowlers spread the net, watch the birds, and cast it over them to catch them, so will God do to Ephraim. So he did with Israel when he accepted the alliance of Shalmaneser, and turned tributary; and again, when Israel sought by Egypts help to get out of the snares of their vassalage to Shalmaneser, who revenged the conspiracy with a total captivity; nor can there be likelihood or possibility these fugitives should escape when it is Gods net, and he spreads it, his almighty power, his allsearching wisdom, his just vengeance, that follows them.
I will bring them down as the fowls of the heaven; though they attempt to fly, yet as fowls in the net they shall certainly fall, I will bring them down; as he did when they were gathered into Samaria as a net, and there made prisoners, and thence carried captives.
I will chastise them, thus they shall be punished,
as their congregation hath heard, both from the law of Moses which they had with them, and as they had heard from my prophets which I have sent unto them. I will, saith God, make good my word.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. When they shall goto seekaid from this or that foreign state.
spread my net upon themason birds taken on the ground (Eze12:13), as contrasted with “bringing them down“as the “fowls of the heavens,” namely, by the use ofmissiles.
as their congregation hathheardnamely, by My prophets through whom I threatened”chastisement” (Hos 5:9;2Ki 17:13-18).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
When they shall go,…. That is, to Egypt or Assyria:
I will spread my net upon them; bring them into great straits and difficulties; perhaps the Assyrian army is meant, which was the Lord’s net, guided, and directed, and spread by his providence, and according to his will, to take this silly dove in; and which enclosed them on all sides, that they could not escape; see Eze 12:13. Hoshea the king of Israel was taken by the Assyrian, and bound and shut up in prison; Samaria the capital city was besieged three years, and then taken,
2Ki 17:4;
I will bring them down as the fowls of the heaven; though they fly on high, soar aloft, and behave proudly, and fancy themselves out of all danger; yet, as the flying fowl, the eagle, and other birds, may be brought down to the earth by an arrow from the bow, or by some decoy so should they be brought down from their fancied safe and exalted state, and be taken in the net, and become a prey to their enemies:
I will chastise them, as their congregation hath heard; what was written in the law, and in the prophets, were read and explained in the congregations of Israel on their stated days they met together on for religious worship; in which it was threatened, that if they did not observe the laws and statutes of the Lord their God, but neglected and broke them, they should be severely chastised and corrected with his sore judgments, famine, pestilence, the sword of the enemy, and captivity: and now the Lord would fulfil his word, agreeably to what had often been heard by them, but not regarded; see Le 26:1.
Fuente: John Gill’s Exposition of the Entire Bible
But a denunciation of punishment afterwards follows, Wheresoever, he says, they shall go, I will expand over them my net, and will draw them down as the birds of heaven God shows that though the Israelites might turn about here and there, yet their end would be unhappy; for he would have his expanded net: and he follows up the simile he used in the last verse. He had said that they were like doves, which are carried by a sudden instinct to the bait, and consider not the expanded net. If then the dove sees only the lure, and at the same time shuns not the danger, it is a proof of foolish simplicity. Hence God says, I will expand my net; that is, I will cause all your endeavors and purposes to be disappointed, and all your hopes to be vain; for wheresoever they shall fly, my net shall be expanded.
This is a remarkable passage; for we hence learn, that the issue will always be unfortunate, if we attempt any thing contrary to the word of the Lord, and it we hold consultations over which his Spirit does not preside; as it is said by Isaiah Isa 30:1,
‘
Woe to them who weave a web, and draw not from my mouth! Woe to them who take counsel, and invoke not my Spirit!’
This passage wholly agrees with the words of Isaiah, though the form of speaking is different. It belongs then to God to bless our counsels, that they may have a prosperous and the desired success. But when God is not favorable, but even opposed to our designs, what end shall at last await us, but that whatever we may have attained shall at length be turned to our ruin? Let us then know, that whatever men do in this world is ruled by the hidden providence of God; and as God leads by his extended hand his own people, and gives his angels charge to guide them; so also he has his expanded net to catch all those who wander after their own erratic imaginations. Hence he says, Wheresoever they shall go, I will expand over them my net; and farther, I will draw them down as the birds of heaven
The Prophet seems to allude to the vain confidence, which he mentioned, when he said that Israel had bound wind in his wings. For when men presumptuously undertake any thing, they at the same time promise to themselves, that there will be nothing to prevent them from gaining their object. Inasmuch then as men, elated with this foolish confidence, gather more boldness, yea, at length furiously assail God, and seem as though they would break through the very clouds, the Prophet says, I will draw them down as the birds of heaven; that is, “I will allow them to be carried up for a time; but when they shall penetrate to the clouds, I will draw them down, I will make them to know that their flying will avail them nothing.” And we must notice from whence the Israelites had been drawn down. For who would not have thought that so much protection must have been found in the Assyrians or in the Egyptians, that they could not in vain expect deliverance? But the Lord laughs to scorn this vain power of the world; for whatever hope men may conceive when they alienate themselves from God, it will entirely vanish like smoke.
And he afterwards adds, I will chastise them, or, ‘I will bind them:’ for the verb יסר, isar, means both “to chastise” as well as “to bind;” so that either sense may be taken. If the word, “to bind,” be approved, it will well agree with the metaphor, as though he said, “I will hold you fast in my nets.” For as long as birds are allowed to fly, they think the whole heaven to be theirs; but when they fall into nets, they remain confined; they are then unable to fly, and cannot move their wings. So then this sense, “I will bind them”, is very suitable; which means, “They will not be able to break my net, but I will hold them there bound to the end.” But if one prefers the other sense, I will chastise them, I do not object; and as far as the meaning is concerned, we see that there is not much difference which sense we take, except that the word, “to bind,” as I have said, harmonizes better with the metaphor.
He says, According to the hearing of their assembly. Nearly all so render this, as if God had said that he would punish them as he had threatened by Moses, and as if it was also an indirect accusation of their carelessness, because they did not become wise after having been long admonished, but even despised those denunciations, which constantly resounded in their ears. For God had not only prescribed in his law the rule of a religious life, but also added heavy and severe threatening, by which he gave a sanction to the doctrine at the law. We know how dreadful are those curses of the law. Since then God had even from the beginning thus threatened the Israelites, ought they not to have walked more carefully before him? But they were not terrified by these denunciations. Hence God here indirectly reproves this great madness, that the Israelites did not sufficiently attend to his threatening, by which they might have been recalled to the right way; for Moses did by these put a restraint even on the furious passions of men, if only there remained in them a particle of sound understanding. Still further, the same admonitions had been often pressed on them by the Prophets; nor had God ever ceased to arouse them, until the ears of them all had become deaf to his voice. He therefore says, ‘I will hold them fast bound,’ or, ‘I will chastise them, according to the hearing of their assembly; ’ that is, “The punishment which I shall inflict must have been long ago known to them, for I have openly commanded my law to be promulgated, that I might thus testify my people by severe threatening; I will now then execute the judgment, which they have not believed, because I have hitherto spared them.”
As I have already said, interpreters nearly all agree in this view, except that they do not consider the design of the Prophet; they do not perceive that the Israelites were upbraided for their hardness; but they only speak of punishment, without any intimation of the end or object for which God had promulgated maledictions in his law, and renewed the recollection of them by his Prophets. Jerome brings forward another meaning, even this, that God would punish the people according to the report of their assembly; that is, that as they had with one consent violated the worship of God, and transgressed his laws, so he would punish them all. I will at the same time add this view, that God would chastise them according to the clamour of their assembly, so that the Prophet points out, not only a conspiracy among the people of Israel, but also their violence in eliciting one another to sin. As, then, they had thus tumultuously risen up against God, so the Prophet in his turn declares, that God would punish them; as though he said, “Your tumult will not prevent me from quelling your fury. Ye do indeed with great noise oppose me, and think that you will be safe, though addicted to your sins; but this your violence will be no hindrance, for I have in my power the means of chastising you.”
Fuente: Calvin’s Complete Commentary
(12) When they shall go.Best rendered, Whenever they go, &c. The ultimate ruin produced by this policy of dependence on foreign states and of doubledealing intrigue was even at this early stage foreseen by the prophet, and portrayed under the simile of Jehovahs net snaring the unwary bird.
As their congregation hath heard.Should be, according to the report to their assemblyi.e., according to what they hear, perhaps from Hosea himself. The threatenings of the Pentateuch (Lev. 26:14-39; Deu. 28:13-68; Deu. 32:15-35) find their echoes here.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Such policy is contrary to the will of Jehovah, therefore he will make it of no effect; yea, he will severely punish them for it. As they go to Egypt or Assyria, thinking to find relief, Jehovah will bring upon them sudden ruin.
Net The figure of the dove is continued. The silly dove, Israel, will be entangled in the net of calamity and ruin.
I will bring them down A poetic parallel to the preceding. Just as the birds of the air are brought down and captured by the fowler, so Jehovah will bring down Israel from the air of freedom into the net of exile. The latter part of Hos 7:12 is obscure.
As their congregation hath heard As has been publicly proclaimed by the prophets, for example, Amos and Hosea. The ancient versions reproduce a different text, and various emendations have been proposed: Marti, “on account of their sins,” Harper, “by the abundance of their afflictions.” The Hebrew is peculiar, but certainty as to the original is impossible. Harper’s transposition of “I will chastise” so that it follows Hos 7:10 does not improve the text. That the words might be omitted from their present place is true; that they “furnish just the required completion for the thought of Hos 7:10 ” is, to say the least, doubtful, since Hos 7:11 furnishes a proper continuation of Hos 7:10.
The announcement of judgment in Hos 7:12 is continued in Hos 7:13 in the form of a “Woe,” which is in turn explained by the exclamation, “destruction unto them!” There is, indeed, no escape; their rebellion has been too persistent.
They have fled [“wandered”] from me The special sin condemned is not spiritual or moral, but political, apostasy; instead of seeking help from Jehovah they have sought it from Assyria and Egypt. As the second exclamation is an explanation of the first, so the second causal clause is an expansion of the first. The wandering away involved rebellion against the rightful master.
Transgressed Better, rebelled, or, apostatized. The exact rendering and interpretation of 13b are uncertain.
Though I have redeemed they have spoken lies. Refers to actual past deliverances and expressions of ingratitude. R.V., “though I would redeem they have spoken lies,” emphasizes the willingness or desire of Jehovah to redeem, which is met by defiance. Others take the sentence conditionally, “If I should redeem they would only speak lies,” or as a question of astonishment, “And I, should I redeem them, and they spoke only lies,” or, “when they have spoken only lies!” A still different though similar rendering makes it an exclamation of astonishment, “And I redeem them when they have spoken only lies!” The Hebrew permits any one of these renderings; the context must determine the correct one. Hos 7:14 makes it probable that “they have spoken lies” refers to an act of the past. As to the preceding clause it would seem, in view of the apparently unconditional announcement of judgment, that one of the last two interpretations must be accepted. Between the two there is little to choose. The words are a reply to a possible objection on the part of the people that destruction would be unjust; they set forth the truth that divine displeasure is well deserved. Additional justification is offered in Hos 7:14 they have never sought Jehovah in sincerity.
Spoken lies In saying by word or deed that Jehovah was unwilling or unable to help (Isa 44:8); they surely did not know God (compare Hos 4:6).
Not cried unto me with their heart The people had not ceased entirely to worship Jehovah, or to call upon him, but their petitions were insincere; they did not come from the heart (Isa 29:13).
Howled upon their beds In distress and despair they roll upon their beds unable to sleep. Since 14b refers to attempts to secure the favor and good will of Jehovah by acts of worship, the howling would better be connected with religious celebrations, perhaps the howling connected with sacrificial feasts (Amo 5:23); for “bed” we must then read “divans,” or “couches,” upon which they reclined during their meals. A simple emendation would give “beside their altars,” which is accepted by some commentators. Other emendations are less satisfactory.
Assemble themselves The derivation, and therefore also the meaning of the Hebrew verb form, is uncertain. The English translation suggests a gathering together in solemn assembly at the sanctuary for the purpose of imploring Jehovah for a rich harvest. Another possible rendering is, they excite themselves, that is, in connection with the worship. LXX. presents a different text; changing one consonant, , into another, , it reads, “they cut themselves” (compare 1Ki 18:28; Deu 14:1; Jer 16:6, etc.). In some way this self-mutilation, condemned by the religious leaders of Israel, was thought to secure the divine favor. Whatever the exact meaning of the word, the prophet evidently speaks of some selfish efforts connected with the heartless worship to secure material blessings from Jehovah.
They rebel against me Notwithstanding their religious zeal, they are rebels against Jehovah’s majesty.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘When they will go, I will spread my net on them,
I will bring them down as the birds of the heavens,
I will chastise them,
In accordance with the announcements of their assembly.’
The idea of the ‘silly dove’ continues. When they rise up and start to fly YHWH will spread His net over them, and bring them down like the birds of heaven. No longer will they enjoy freedom, but will be caught up in a net of YHWH’s devising. The picture is a vivid one and would have been familiar to many in Israel. For there were many doves and pigeons which could be found in craggy places, very suitable for food, and the bird-hunters of Israel would take their nets, and as the birds fluttered about in fright, and rose at their approach, would envelop them in the nets.
Thus they were to recognise that what was to happen to them would not really be the work of the Assyrians, but would be the activity of YHWH. As they flapped around, calling to Egypt and going to Assyria, it was YHWH Who was taking them in His net. He would thereby be chastising them, just as their assembly announced would happen when Leviticus 26 and Deuteronomy 28, and the remainder of the Law, were read out in public. Having breached the covenant they would now be enduring the covenant curses of Leviticus 26; Deuteronomy 28. The idea of ‘announcements at the assembly’ may also have included the announcements made by the true prophets at times when Israel assembled at their feasts.
Some, by repointing the consonants ‘dtm from ‘adatam to ‘edutam (treaty), would translate as ‘according to the report of their treaties’ indicating that He would react to what He had heard about their treaties, treaties which themselves were rebellion against YHWH because it meant that they were trusting in the nations and not in Him alone (compare Hos 7:8-9).
Fuente: Commentary Series on the Bible by Peter Pett
Hos 7:12. I will chastise them, &c. I will then chastise them, when they shall follow the counsel given them. That is, “I will make those very nations, whose aid they implore, the means of punishing them.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Hos 7:12 When they shall go, I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them, as their congregation hath heard.
Ver. 12. When they go ] Yea, flee (as the dove doth very swiftly, pleasing herself in the clapping of her wings and cutting of the air); they cannot flee so high but I shall easily reach them, Oba 1:3-4 , for in the thing wherein they deal proudly I am above them, Exo 18:11 . I can overtop them, melt their waxen wings, and bring them down with a vengeance. “He taketh the wise in their own craftiness.” And again, “The Lord knoweth the thoughts of the wise that they are vain,” 1Co 3:19-20 . So saith the apostle out of the Psalmist; but with this difference: the Psalmist saith, the “thoughts of men,” Psa 94:11 ; the apostle, the “thoughs of the wise,” meaning the world’s wizards, the choicest and most picked men, the greatest politicians, the most nimble and Mercurial wits: quorum praecordia ex meliore luto finxit Titan. These God will take, saith Paul; he will “lay hold upon them, as they are running away” (so the word significth), “as brute beasts made to be taken and destroyed,” 2Pe 2:12 ; or as “fishes that are taken in an evil net, and as the birds that are caught in a snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them,” Ecc 9:12 , , Fugientes in cursu deprehendit manuque iniecta captat (Eras. Annot.).
I will spread my net upon them
I will bring them down as the fowls of the heaven
I will chastise them as their congregation hath heard
I will chastise them as their congregation hath heard
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
When = Howsoever.
as their congregation hath heard. Those who know not the Pentateuch may call this “unintelligible”; but see Lev 26:14, Lev 26:28. Deu 27:14-26.
congregation. Hebrew. ‘edah is a technical Pentateuchal word which occurs in Exodus fourteen times, in Leviticus twelve times, in Numbers over eighty times, in Joshua fifteen times, in Judges four times, and twice in Kings and Jeremiah. Elsewhere used of any multitude only a few times.
Fuente: Companion Bible Notes, Appendices and Graphics
I will spread: Job 19:6, Jer 16:16, Eze 12:13, Eze 17:20, Eze 32:3
I will bring: Ecc 9:12
as their: Lev 26:14-46, Deu 28:15-68, Deu 29:22-28, Deu 31:16-29, Deu 32:15-43, 2Ki 17:13-18, Jer 44:4, Rev 3:19
Reciprocal: Psa 66:11 – broughtest Isa 30:4 – his princes Lam 1:13 – he hath spread
Fuente: The Treasury of Scripture Knowledge
Hos 7:12. Continuing the figure of a bird in flfght, the Lord threatens to capture the silly dove with a net. The instrument to be used as a net was to he the Assyrians, the very people to whom the bird was seeking t.o fly. Congregation hath heard refers to the warnings that had been given the nation in such passages as Leviticus 26; Leviticus 14-19; Deu 28:15-68.
Fuente: Combined Bible Commentary
7:12 When they shall go, I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them, as their {i} congregation hath heard.
(i) According to my curses made to the whole congregation of Israel.
Fuente: Geneva Bible Notes
Yahweh promised to bring Israel under His control and to subdue it, as when a hunter throws a net over birds. He would chasten His people in harmony with what He had earlier proclaimed to them when He gave them the Mosaic Covenant (cf. Lev 26:28).
"Vv 8-12 would appear to refer to Hoshea’s desperate, inconsistent attempts at foreign alliances. He came to power submitting to Assyrian hegemony, paying tribute, and thus preserving the central-southern portions of the nation not yet controlled by Assyria. Within a few years (i.e., sometime in the mid-720s) he stopped tribute payments to Assyria and appealed for support to a temporarily resurgent Egypt (1 [sic 2] Kgs 2Ki 17:2-4). This was the ’mixed up’ foreign policy ’among the nations’ (Hos 7:8) of a dying people (Hos 7:9)." [Note: Ibid., p. 117.]