14<\/strong>. If a stronger figure is necessary to warn Israel of the destructiveness of his present course, Jehovah will compare himself to a lion (comp. Isa 31:4<\/span>).<\/p>\n as a lion, and as a young lion<\/em> ] Hebrew has at least five words for ‘lion’; of the two selected here, the first describes this terror of ancient Palestine as a roarer (so Hos 13:7<\/span>), the second as covered with a mane.<\/p>\n I, even I<\/em> ] For the axe may be human, but the hand which wields it is divine (Isa 10:15<\/span>).<\/p>\n I will take away<\/em> ] i.e. I will carry off the prey. The passage reminds us of the comparison of the Assyrians to a lion in Isa 5:29<\/span>.<\/p>\n For I will be unto Ephraim as a lion – <\/B>He who would thus strengthen himself by Outward help against Gods chastisements, challenges, as it were, the Almighty to a trial of strength. So then God, unwilling to abandon him to himself, changes His dealings, and , He who had heretofore, in His judgments, seemed but as a tender moth or a weak worm, now shows forth His resistless power, imaged by His creatures in whom the quality of power is most seen. It may again be, that the fiercer animal (literally, the roaring) is associated with the name of Ephraim; that of the younger lion, fierce and eager for prey, yet not full-grown, with that of Judah.<\/P> I, I will tear – <\/B>It is a fearful thing, to fall into the Hands of the Living God Heb 10:31<\/span>. The Assyrian was but the rod of Gods anger, and the staff, He says, in thine hand is His indignation Isa 10:5<\/span>. Whatever is done, is done or overruled by God, who gives to the evil his power to do, in an evil way, what He Himself overrules to the end of His wisdom or justice. God, Himself would tear them asunder, by giving the Assyrians power to carry them away. And since it was God who did it, there was no hope of escape. He who was faithful to His word would do it. There is great emphasis on the I, I. God and not man; He, the author of all good, would Himself be the cause of their evil. What hope then is there, when He, who is mercy, becomes the avenger?<\/P> <\/p>\n Verse 14<\/span>. I<\/B><\/I> will be – <\/B>as a lion<\/B><\/I>] cashshachel<\/I>, as a panther<\/I> or lioness<\/I>.<\/P> <\/p>\n For I, the Lord, whose power is infinite, whose wrath they have enkindled, who hath threatened to extirpate them, <\/P> will be unto Ephraim as a lion; a panther, say some, a very swift beast, wherein he excels the lion, and a very fierce and ravenous creature, wherein he equals the lion; or a lioness, say others: but to leave that, God will make the Assyrian a chirurgeon, such as a fierce, ravenous lion would be to a wounded man. As a young lion to the house of Judah; which is grown up to his strength for mischief, and retains his inclination to gamesomeness, or to play with his prey; so should Judah find himself when caught by this lion, first made a sport to please the tyrannous humour, and after made a feast to feed his ravenous hunger. <\/P> I, even I, will tear: the threat is doubled to ascertain it and make it more dreadful. Divine vengeance by the Assyrians shall be as a lion tearing his prey. <\/P> And go away: when satisfied, the lion goes away, fleeth not for fear. <\/P> I will take away: he leaveth not ally behind him, carrieth away what he did not cat; so should Assyria devour the land, and carry away the people. <\/P> None shall rescue him: none have courage to attempt or power to effect a rescue, the prey must hopelessly perish; so it will be with Ephraim and Judah, when God appears as a lion against them. <\/P> <\/p>\n 14. lion<\/B>The black lion<\/I>and the young lion<\/I> are emblems of strength and ferocity (Ps91:13<\/span>). <\/P> I, even I<\/B>emphatic;when I, even I, the irresistible God, tear in pieces (Ps50:22<\/span>), no Assyrian power can rescue. <\/P> go away<\/B>as a lionstalks leisurely back with his prey to his lair.<\/P><\/p>\n For I [will be] unto Ephraim as a lion, and as a young lion to the house of Judah<\/strong>,…. Being provoked by their above conduct and behaviour in seeking to others, and not to him, for help, he threatens to punish them in a more public and severe manner; not be to them only as a moth and rottenness, but as a lion, and as a young lion, creatures strong and fierce, that destroy and devour all that come into their hands, and from whom there is no deliverance: thus the Lord was both to Israel and Judah, by means of the Assyrians and Babylonians; the former are compared to a lion, that devoured Israel; and the latter to a young lion, that broke the bones of Judah; see Jer 50:17<\/span>; and last of all by means of the Romans, especially to Judah:<\/p>\n I, [even] I, will tear and go away<\/strong>; as a lion tears its prey in pieces it seizes upon, and goes away, and leaves it torn, having satisfied itself; and is in no fear of being pursued, or any vengeance taken on him for what he has done; so the Lord would destroy Israel and Judah, and leave them in their ruinous state, none being able to rise up and avenge their cause. The “I” is doubled, to express the certainty of it:<\/p>\n I will take away, and none shall rescue [him]<\/strong>; as the lion, having glutted itself with its prey, takes the rest away, and carries it to its den, where none dare come and take it from him; so the Lord signifies, that those of Israel and Judah that perished not by the sword of the enemy, or by famine or pestilence, should be carried captive, and none should be able to return them till he pleases: under the wrath and displeasure of God, and under this tearing, rending, and afflictive dispensation, they now are, and will continue till the time of their conversion.<\/p>\n No help is to be expected from Assyria, because the Lord will punish His people. Hos 5:14<\/span>. “For I am like a lion to Ephraim, and like the young lion to the house of Judah: I, I tear in pieces, and go; I carry away, and there is no deliverer.<\/em> Hos 5:15<\/span>. “I go, return to my place, till they repent and shall seek my face. In their affliction they will seek me early.” <\/em> For the figure of the lion, which seizes its prey, and tears it in pieces without deliverance, see Hos 13:7<\/span> and Isa 5:29<\/span>. denotes the carrying away of booty, as in 1Sa 17:34<\/span>. For the fact itself, compare Deu 32:39<\/span>. The first clause of Hos 5:15<\/span> is still to be interpreted from the figure of the lion. As the lion withdraws into its cave, so will the Lord withdraw into His own place, viz., heaven, and deprive the Israelites of His gracious, helpful presence, until they repent, i.e., not only feel themselves guilty, but feel the guilt by bearing the punishment. Suffering punishment awakens the need of mercy, and impels them to seek the face of the Lord. The expression, “in the distress to them,” recals in Deu 4:30<\/span>. Shicher <\/em> is to be taken as a denom. of shachar <\/em>, the morning dawn (Hos 6:3<\/span>), in the sense of early, i.e., zealously, urgently, as the play upon the word in Hos 6:3<\/span> unmistakeably<\/em> shows. For the fact itself, compare Hos 2:9<\/span> and Deu 4:29-30<\/span>.<\/p>\n As I have said, the Prophet confirms this truth, that Israel had recourse in vain to false physicians, when they left God. How so? Because the whole world, were it to favor us, could not yet help us, against the will of God and his opposing power. But God here declares that he would be adverse to the Israelites; as though he said, “Provide human aids as much as you please; but will the Assyrian be superior to me in power? Can he hinder me from pursuing you as I have determined?” Thus God shows that he would deal in a new and different manner with the Israelites and the Jews: “I will not,” he says, “be any longer like a moth and a worm; I shall come like a lion to you, with an open mouth to devour you: now let the Assyrian king come forth, when I shall thus go armed against you; can he put any hindrance in my way, that I should not execute my vengeance, as it shall seem good to me?” We now then perceive the design of the Prophet. <\/p>\n He had said, that God would punish the Israelites and the Jews, by consuming them by degrees, that there might be more time for repentance: but he says that this would be useless, for they would not think that it was done seriously. They would therefore deceive themselves with vain fallacies. What would then at last remain? Even this, “I will,” he says, “put on a new form and go to battle: I will be to you as a lion and a young lion; I will rage against you as a fierce wild beast: your grievance shall not now be from moths and worms; but you shall have an open and dreadful contest with the lion and the young lion. What then will the Assyrian king avail you?” And this place teaches, that men, when they attempt to oppose vain helps to the wrath of God, gain only this, that they more and more provoke and inflame his wrath against themselves. After God has first gnawed, he will at length devour; after he has pricked, he will deeply wound; after he has struck, he will wholly destroy. All this we bring on ourselves by our perverse attempts, when we try to seek escapes for ourselves. Except, then, we would willingly kindle God’s displeasure, that he may appear as a lion and rage against us with the whole force of his wrath, let us take heed, that we deceive not ourselves by vain reliefs. <\/p>\n He therefore says, I, I will take away, or, “tear,” or, “tear in pieces;” for שרף, shereph, properly means this, and it agrees better with the rest of the context. “I will then, as lions and young lions are wont to do, tear in pieces, limb from limb, the whole people.” Then he says, I will go away as a lion, who, after he has enjoyed his prey, departs a conqueror with more courage being not put to flight, for he is moved by no fear. So also the Prophet says, “Let the Assyrian king come, he will not constrain me to retreat, nor will he rescue the spoil from me: and when I shall be satiated with your destruction, I shall not then have any fear on account of the Assyrian king, that I should stealthily flee away, as foxes are wont to do; I will not craftily contend; but I will go forth openly, my violence will be sufficient to put him to flight: I will thus depart of my own accord; for your subsidies will occasion me no fear. I will take away, he says, and none shall rescue.” We now comprehend the whole meaning of the Prophet. <\/p>\n (14) As a lion.<\/strong>First the trans-Jordanic tribes, then additional provinces, and lastly the whole population, were carried away as in the teeth of a beast of prey. (Comp. Amo. 3:6<\/span>.) Assyria is here referred to as represented by Tiglath-pileser. We might also quote from the inscription of Sargon in fulfilment of this prediction: Samaria I besieged; I captured 27,290 people dwelling in the midst of it; I carried captive (George Smith, Assyrian Eponym Canon,<\/em> p. 125). A similar fate overtook Jerusalem in 587 B.C., at the hands of Babylonia, in the reign of Nebuchadnezzar (2Ch. 36:4-10<\/span>; 2Ki. 24:10-16<\/span>; 2Ki. 25:1-11<\/span>).<\/p>\n ‘For I will be to Ephraim as a lion,<\/p>\n And as a young lion to the house of Judah.<\/p>\n I, even I, will tear and go away,<\/p>\n I will carry off, and there will be none to deliver.’<\/p>\n It is now emphasised that it was YHWH Who was responsible for the troubles of both Israel and Judah, because they had been faithless to Him and His covenant, both in their false worship and disobedience to the covenant commandments, and in their very seeking to Assyria rather than to YHWH. He would be like a lion who came across someone in a lonely place, seizing them and tearing them, and then leaving their carcasses, or carrying them off with no one there to rescue them (Baal being unable to deliver them). The ‘young male lion’ was especially dangerous as, having left the pack, he roamed around, possibly with other young males, looking for a kill.<\/p>\n Hos 5:14 For I [will be] unto Ephraim as a lion, and as a young lion to the house of Judah: I, [even] I, will tear and go away; I will take away, and none shall rescue [him].<\/p>\n Ver. 14. For I will be unto Ephraim as a lion<\/strong> ] I, that is, my Assyrian, the rod of my wrath, will be as a lion, or leopard, a creature swift and fierce above measure. The Vulgate rendereth it a lioness, which, saith Aelian, is robustissimum et bellicosissimum animal,<\/em> a most strong and stout creature; hence Semiramis gloried much when in hunting she had taken not a lion, but a lioness. “What is stronger than a lion?” said those Philistines to Samson, Jdg 14:18<\/span> . See 2Sa 1:23 Pro 30:30<\/span> . The lion (but especially the young lion, that is in his hot blood) fears no other creature, falls upon his prey with great fury, and teareth it; carrieth it away when he hath done in his mouth, or devours it in the place, and fears no rescue. If pursued he altereth not his gait, though he die for it. Some say that he is frightened at the crowing of a cock, or the creaking of wheels. But the Lion of the tribe of Judah cannot be terrified by anything or turned out of his track. And Nebuchadnezzar, his servant, is often compared to a lion, Isa 5:29 Jer 41:7 Dan 7:4<\/span> , as being set to work by God to revenge the quarrel of his covenant upon a perverse and perfidious nation. Hence that often repetition here of the pronoun I <\/p>\n <\/p>\n even I, will tear and go away<\/strong> ] Tear the very core of their heart in sunder, tear them by the teeth of my terrible sword, which shall devour flesh and drink blood; yea, be drenched and drunk in the gall of these ungodly wretches. They have no way to help themselves better than to fall down flat before this Lion ( satis est prostrasse leoni.<\/em> Plin. lib. 8, cap. 15), to rend their hearts and not their garments, to break off their sins by repentance, and to be abrupt in the work, lest he tear them to pieces, and there be none to deliver them. If this be not timely and truly done, God will go on in his wrath, and of a moth and little worm become a ramping and a roaring lion. The little cloud, though at first but as a handbreadth, will soon overspread the whole heaven: yea, as one cloud followeth thick upon another, so will one judgment upon another, if the sun of repentance do not interpose and disperse them. Light afflictions not improved to this purpose will be but as a drop of wrath forerunning the great storm: as a crack forerunning the ruin of the whole building. That is a known text, “If you will not yet for all this hearken unto me, then I will punish you seven times more,” and seven times more, and seven to that, Lev 26:18<\/span> ; Lev 26:28<\/span> . Three different times God raiseth his note, and he raiseth it by sevens, and those are discords in music. Such sayings will be heavy songs, and their execution heavy pangs to the wicked.<\/p>\n I will. Some codices read “and I will”. <\/p>\n take away = carry off. <\/p>\n him. Omit. <\/p>\n as a lion: Hos 13:7, Hos 13:8, Job 10:16, Psa 7:2, Lam 3:10, Amo 3:4-8 <\/p>\n will tear: Psa 7:2, Psa 50:22, Mic 5:8 <\/p>\n none: Deu 28:31, Job 10:7, Isa 5:29, Amo 2:14 <\/p>\n Reciprocal: Gen 6:17 – behold Gen 49:9 – a lion’s Exo 14:17 – behold 1Ki 7:29 – lions 2Ch 24:18 – wrath Job 16:9 – teareth me Psa 58:6 – young Isa 17:3 – fortress Isa 26:21 – Lord Isa 38:13 – as a lion Isa 43:13 – none Jer 2:15 – young lions Jer 5:6 – a lion Jer 23:39 – even I Jer 25:30 – roar Jer 25:38 – hath Jer 30:14 – I Lam 1:14 – delivered Eze 34:11 – I Hos 2:10 – and none shall Hos 5:5 – Judah Hos 5:9 – Ephraim Mic 1:3 – cometh<\/p>\n Hos 5:14. God is always displeased when his people look to strangers for help; it is an indication that they have lost faith in Him. Hence, when these kings of the Jews appealed to the heathen for help, they not only failed to obtain any. but brought down upon them the wrath of the Lord.<\/p>\n However it would be Yahweh, not the Assyrians, who was ultimately responsible for the discipline of these kingdoms (cf. Hos 5:12). As a lion He would tear them to pieces and carry them away in judgment, and there would be no one who could deliver them. Israel fell to the Assyrians in 722 B.C. after two previous Assyrian invasions (in 743 and 734-32 B.C.). Judah escaped Assyria in 701 B.C., due to King Hezekiah’s trust in the Lord, but Babylonia finally fulfilled this prophecy to her in 586 B.C.<\/p>\n For I [will be] unto Ephraim as a lion, and as a young lion to the house of Judah: I, [even] I, will tear and go away; I will take away, and none shall rescue [him]. 14. If a stronger figure is necessary to warn Israel of the destructiveness of his present course, Jehovah will … Continue reading “Exegetical and Hermeneutical Commentary of Hosea 5:14”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22177","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22177","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22177"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22177\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22177"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22177"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22177"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"