12<\/strong>. But what shall be the fate of the children already born? A lurid light is next thrown upon this.<\/p>\n Though<\/em> ] Rather, Yea, though<\/strong>.<\/p>\n bereave them<\/em> ] Or, ‘make them childless’; comp. 1Sa 15:33<\/span>.<\/p>\n when I depart from them<\/em> ] Better, (reading with a Shin<\/em> instead of a Sin<\/em>), when I look away from them<\/strong>. The sense of the passage is, even to turn away my face would sink them in an abyss of ruin. The ordinary reading does not allow us easily to account for the ‘also’, or rather, ‘even’, which precedes.<\/p>\n Though they bring up children – <\/B>God had threatened to deprive them of children, in every stage before or at their birth. Now, beyond this, he tells them, as to those who should escape this sentence, he would bereave them of them, or make them childless.<\/P> That there shall not be a man left – <\/B>Literally, from man. The brief word may be filled up, as the English Version has done (by not infrequent an idiom):<\/P> (1) from there being a man; or<\/P> (2) from among men; as Samuel said to Agag (1Sa 15:33<\/span>; add Pro 30:14<\/span>), as thy sword has made women childless, so shall thy mother be childless among women; or<\/P> (3) from becoming men, i. e., from reaching mans estate.<\/P> The prophet, in any case, does not mcan absolute excision, for he says, they shall be wanderers among the nations, and had foretold, that they should abide, as they now are, and be converted in the end. But since their pride was in their numbers, he says, that these should be reduced in every stage from conception to ripened manhood. So God had forewarned Israel in the law, If thou wilt not observe to do all the words of this law – ye shall be left few in number, whereas ye were as the stars of heaven for multitude Deu 28:58<\/span>, Deu 28:62<\/span>. A sentence, felt the more by Ephraim, as being the head of the most powerful division of the people, and himself the largest portion of it.<\/P> Yea – <\/B>(literally, for) woe also unto them, when I depart from them This is, at once, the ground and the completion of their misery, its beginning and its end. Gods departure was the source of all evil to them; as He foretold them, I will forsake them, and I will hide My face from them, and they shall be devoured, and many evils and troubles shall befall them, so that they shall say in that day, Are not these evils come upon us, because our God is not among us? Deu 31:17<\/span>. But His departure was itself above all. For the prophet says also; for woe also unto them. This was the last step in the scale of misery. Beyond the loss of the children, whom they hoped or longed for, beyond the loss of their present might, and all their hope to come, there is a further undefined, unlimited, evil, woe to them also, when God should withdraw, not His care and providence only, but Himself also from them; when I depart from them. They had departed and turned away, from or against God (see the note at Hos 7:13<\/span>). It had been their characteristic Hos 4:16<\/span>. Now God Himself would requite them, as they had requited Him. He would depart from them. This is the last state of privation, which forms the punishment of loss in Hell. When the soul has lost God, what has it?<\/P> <\/p>\n Verse 12<\/span>. Though they bring up their children<\/B><\/I>] And were they even to have children, I would bereave them<\/I> of them; for, when I depart from them<\/I>, they shall have all manner of wretchedness and wo.<\/P> <\/p>\n Or suppose neither of these, but that their children live, grow up and come to some maturity, yet God, provoked by their sins, will deprive them of their children by famine; or by civil wars, which were long and bloody on each other; or by pestilence; or by captivity, and dispersing them among enemies, to whom they shall be slaves, and, as slaves, beget children not to themselves, but to their masters. <\/P> There shall not be a man left; <\/B>there shall be a total extirpation of them and their memory; or else, I will cut them off from among men, as the phrase will bear. <\/P> Woe also to them when I depart from them!<\/B> to complete their misery, I will leave them, I will depart from them. It is sad to lose children, it is sadder to lose their God. <\/P> <\/p>\n 12.<\/B> Even though they should reartheir children, yet will I bereave them (the Ephraimites) of them(Job 27:14<\/span>). <\/P> woe . . . to them when Idepart<\/B>Yet the ungodly in their madness desire God to departfrom them (Job 21:14<\/span>; Job 22:17<\/span>;Mat 8:34<\/span>). At last they know totheir cost how awful it is when God has departed (Deu 31:17<\/span>;1Sa 28:15<\/span>; 1Sa 28:16<\/span>;compare Hos 9:11<\/span>; 1Sa 4:21<\/span>).<\/P><\/p>\n Though they bring up their children<\/strong>,…. Though this be the case of some, as to be conceived, carried in the womb to the full time, and be born, and brought up to a more adult age, and appear very promising to live, and perpetuate the names of their fathers and their families:<\/p>\n yet will I bereave them<\/strong>; their parents of them, by the sword, famine, pestilence, or by carrying them captive into a foreign country:<\/p>\n [that there shall] not [be] a man [left]<\/strong>; in the whole land of Israel, but all shall be destroyed, or carried captive; or, “from men” i; that is, either from being men, as the Targum; though they are brought up to some ripeness, and a more adult age than others, yet arrive not to such a time and age as to be called men, as Kimchi observes; or from being among men, being either taken away by death, or removed from the society of men to live among beasts, and to he slaves like them:<\/p>\n yea, woe also to them, when I depart from them<\/strong>; withdraw my presence, favour, and protection from them; or remove my Shechinah from them, as the Targum; and leave them to the spoil and cruelty of their enemies, which would be a greater calamity and judgment than the former. The Septuagint, and so Theodotion, render it, “woe is to them, my flesh is of them”; which some of the ancients interpret of the incarnation of Christ, not considering that the words are spoken of Ephraim, or the ten tribes; whereas the Messiah was to spring, and did, from the family of David, and tribe of Judah.<\/p>\n i “ab homine”, Montanus, Tigurine version, Schmidt; “ut non sint homines”, Pagninus.<\/p>\n He then adds, Though they shall bring up children, I will yet exterminate them, so that they shall not be men, or, before they grow up, as some expound the words. The meaning is, that though Ephraim then flattered himself, yet a dreadful ruin was at hand, which would extinguish the whole seed, so that there would be nothing remaining. But lest they should think that all was over, when the Lord had inflicted on them one punishment, he lays down three gradations; that God would slay them first in the birth, then extinguish them in the womb, and, lastly, before conception; but if he spared them, so that they would raise up children, it would yet be without advantage, inasmuch as God would take away the youths in the flower of their age. Thus, then he threatens entire destruction to the kingdom of Israel. <\/p>\n And, lastly, he closes the verse in these words, And surely woe will be to them when I shall depart from them The Prophet means by these words, that men become miserable and accursed, when they alienate themselves from God, and when God takes away from them his favour. After having mentioned especially the vengeance of Godwhich was at hand, he says here that the cause and occasion of all evils would be, that God would depart from them, inasmuch as they had previously renounced their faith in him. But we must bear in mind the reason why the Prophet added this clause, and that is, because wicked men dream, that though God be displeased, things will yet go on prosperously with them: for they neither ascribe adversities to the wrath of God, nor acknowledge the fountain of all blessings to be God’s free and paternal favour. As then profane men do not understand this truth, however much God may proclaim that he is an enemy to them, that he is armed to destroy them, they care nothing, but promise to themselves a prosperous fortune: until they feel the hand of God and the signs of destruction appear, they continue still secure. This is the reason why the Prophet says, that there is woe to men when God departs from them. Forasmuch, then, as Scripture teaches everywhere that every desirable thing comes and flows to us from the mere grace of God and his paternal favour, so the Prophet declares in this place, that men are miserable and accursed when God is angry with them. But it follows — <\/p>\n 12<\/strong>. <\/strong> The children already born will not escape. <\/p>\n Though <\/strong> More accurately, Yea, though. <\/p>\n <\/em><\/p>\n Bereave <\/strong> Or, make childless <\/em> (1Sa 15:33<\/span>). <\/p>\n Not be a man left <\/strong> [“not a man shall be left”] Children will not reach the age of manhood. <\/p>\n To them <\/strong> Is interpreted most naturally as referring to the parents; they also will suffer. <\/p>\n When I depart from them <\/strong> There is no need for changing the text so as to read, “I look away” (compare Hos 5:6<\/span>; Hos 5:15<\/span>).<\/p>\n Hos 9:13<\/span> <\/strong> presents grave linguistic difficulties. The thought which the English translators seek to express seems to be: At present Israel is flourishing like Tyre, but soon it will become desolate, for it must bring out its children to the slayer. Would the prophet express this thought in as awkward Hebrew as the verse now contains? LXX. reads a different, and in some respects a better text, and by its aid we may reconstruct the Hebrew so as to read, “Ephraim, according as I see, for prey has appointed his children; Ephraim he must lead out his children to slaughter.” The reading becomes still smoother if according as I see <\/em> is omitted. With these alterations Hos 9:13<\/span> becomes an expansion of Hos 9:11-12<\/span>, setting forth the destruction of Ephraim’s youth in war.<\/p>\n ‘Though they bring up their children, yet will I bereave them, so that not a man will be left. Yes, woe also to them when I depart from them!’<\/p>\n And even though they seek to bring up the children that they already have, yet will YHWH bereave them so that no man is left. According to the curse formula in Leviticus 26<\/span> this would partly result from the depradations of wild beasts which would seize their children (Lev 26:22<\/span>). The consequence will be that their families and their names will slowly begin to die out. This will be the woeful result of their having deserted YHWH.<\/p>\n DISCOURSE: 1166 Hos 9:12<\/span>. Woe also to them when I depart from them!<\/em><\/p>\n THERE is nothing so essential to our happiness as the Divine presence. With that, we may smile at all earthly trials: without it, not all the universe can satisfy the soul. This is promised to us as the greatest good that can be vouchsafed to us in this world: and the withdrawment of it is threatened as the greatest of all evils [Note: Jer 23:33<\/span>.].<\/p>\n In the words before us, God, having denounced this judgment against his rebellious people, gives an awful intimation of the greatness of the calamity; Woe unto them, when I depart from them! I.<\/p>\n How great a calamity is the withdrawment of Gods presence<\/p>\n As God is pleased to distinguish both individuals and collective bodies with his favour, so under great provocations he departs from them: and this is a very dreadful calamity, by whomsoever it may be experienced: it is so,<\/p>\n 1.<\/p>\n To nations<\/p>\n [These, as we see in the Jewish history, prosper beyond the common course of events, when God takes them under his special protection. On the other hand, they are destroyed with equal rapidity when he sets his face against them. War, famine, and pestilence are his ministers: the stars in their courses fight against his enemies: the elements enlist themselves under his banners. Universal nature rises up to avenge the quarrel of his covenant. Wretched indeed is that nation which he has abandoned to ruin! The destruction of the Jewish nation is an awful specimen and pledge of the vengeance which he will execute on those who have filled up the measure of their iniquities.]<\/p>\n 2.<\/p>\n To Churches<\/p>\n [The Christian Church, when in its infancy, was honoured with very peculiar tokens of the Divine presence, and, in consequence thereof, grew and multiplied to a surprising extent. But when the life and power of godliness had declined among the Churches of Asia, and he had often warned them to no purpose, he took away the candlestick from them: so that in the cities where Christ was once worshipped and glorified, his name is scarcely known. Nor need we go back to the early ages of the Church: for in many places in our own land where Christ was once preached, nothing is now heard but Socinian heresy or heathen morality. The ignorance of the preachers, the blindness of the hearers, and the unprofitableness of the ordinances, concur in establishing the melancholy truth affirmed in our text [Note: Compare Mic 3:6-7<\/span>. Isa 6:9-10<\/span>. Amo 8:11-13<\/span>.].]<\/p>\n 3.<\/p>\n To individuals<\/p>\n [If we admit, as we must, that God will not forsake his people [Note: 1Sa 12:22<\/span>.], still we have no evidence that we are his, any longer than we obey his commandments. If we go out from his people, it is rather a proof that we never truly belonged to them [Note: 1Jn 2:19<\/span>.]. But lamentable is the state of him who provokes God to leave him: for as soon as ever God deserts him, an evil spirit will enter into him [Note: 1Sa 16:14<\/span>.]: yea, perhaps seven spirits, worse than ever before inhabited his soul, may take possession of him, and reduce him to a more awful state of bondage than he ever before experienced [Note: Luk 11:24-26<\/span>.]. Hardness of heart, searedness of conscience, and probably an abandonment of all religious profession, with painful apprehensions of death and judgment, will be the bitter fruits of such a dereliction, which at last will issue in an aggravated and eternal condemnation.]<\/p>\n Let us then attentively consider,<\/p>\n II.<\/p>\n How we may avert it from ourselves<\/p>\n We cannot pretend to specify all the means which are to be Used; but we will notice some of the most important:<\/p>\n 1.<\/p>\n Let us abstain from that which will drive God from us<\/p>\n [Sin is that abominable thing which his soul hates; and, if we wilfully indulge it, he will shew his abhorrence of it, by hiding his face from us, and withdrawing from us his blessing. He has said, that his Spirit shall not alway strive with man. And it is certain, that we may grieve his Spirit, till we altogether quench his sacred motions. Let us then turn, not only from open, but from secret sin. Let us purge out that leaven, that we may be a new lump. For though God will not be extreme to mark the unallowed infirmities of our nature, he will shew his indignation against hypocrisy, however refined it may be in its nature, or specious in its appearance [Note: Job 20:4-7<\/span>.].]<\/p>\n 2.<\/p>\n Let us notice the very first intimations of his displeasure<\/p>\n [God does not utterly forsake the soul at once: he testifies his displeasure in a variety of ways, before he finally forsakes us. As, in withdrawing from his temple of old, he descended from the mercy-seat to the threshold; and then went from the threshold to the court; then from the court to the door of the east gate; and, lastly, from the gate to the mountain [Note: Eze 9:3<\/span>; Eze 10:18-19<\/span>; Eze 11:23<\/span>.]: so, in his departures from Churches or individuals, he gives notice of his intention, that we may repent us of our evil ways. He ceases to manifest himself to us; he gives us up to the dominion of our former lusts; he embitters our state by forebodings of our future doom; and, when he cannot prevail, he gives us over to a reprobate mind [Note: Psa 81:11-12<\/span>.], and leaves us to fill up the measure of our iniquities. Let us turn then at his first reproof, that, instead of taking his Holy Spirit from us, he may pour it out upon us in richer abundance [Note: Pro 1:23<\/span>.].]<\/p>\n 3.<\/p>\n Let us guard against secret departures from him<\/p>\n [It is rarely, if ever, that God leaves us, unless we first leave him. He has laid down this as the rule of his conduct; I am with you, while ye be with me: if ye be with me, I will be with you; but if we forsake me, I will forsake you [Note: 2Ch 15:2<\/span>.]. If we trace all our darkness and distresses to their proper source, we shall find that they originate in our own unfaithfulness. Let us then watch against a neglect of secret duties, or deadness in them, Let us give ourselves to the word of God and prayer. Let us stir up ourselves, to lay hold on God [Note: Isa 64:7<\/span>.]; and, with a holy boldness, say, like Jacob, I will not let thee go [Note: Gen 32:26<\/span>.]. In this way we may detain him, and secure his continued presence: or if, in a little wrath, he hide his face from us for a moment, with everlasting kindness will he have mercy upon us [Note: Isa 54:8<\/span>.].]<\/p>\n<\/p>\n Hos 9:12 Though they bring up their children, yet will I bereave them, [that there shall] not [be] a man [left]: yea, woe also to them when I depart from them!<\/p>\n Ver. 12. Though they bring up children, yet will I bereave them<\/strong> ] “If his children be multiplied, it is for the sword; and his offspring shall not be satisfied with bread,” Job 27:14<\/span> . This was fulfilled in Ahab’s seventy sons, beheaded together, 2Ki 10:6-7<\/span> , in whom be had vainly promised himself the establishment of his house, which God had threatened to root out: in Jehu and his posterity after the fourth generation: those Romans that went out against the enemy at the Porta scelerata<\/em> wicked gate, (as it was thereupon called) and never returned again; and that Eckius Raschachius, a German captain, at the siege of Buda, A.D. 1541, whose son, a valiant young gentleman, being got out of the army without his father’s knowledge, bare himself so gallantly in fight against the enemy, in the sight of his father and the army, that he was highly commended of all men, and especially of his father, that knew him not at all. Yet before he could clear himself he was compassed in by the enemy, and valiantly fighting, slain. Raschachius, exceedingly moved with the death of so brave a man, ignorant how near he touched himself, turning about to the other captains said, This worthy gentleman, whatsoever he be, is worthy of eternal commendation, and to be most honourably buried by the whole army. As the rest of the captains were with like compassion approving his speech, the dead body of the unfortunate son rescued, was presented to the most miserable father; which caused all them that were there present to shed tears. But such a sudden and inward grief surprised the aged father, and struck so to his heart, that after he had stood a while speechless, with his eyes set in his head, he suddenly fell down dead. <\/p>\n <\/p>\n Yea, woe also to them when I depart from them<\/strong> ] This is indeed worse than all the rest; this is that only evil spoken of by Ezekiel: hell itself is nothing else but a separation from God’s presence, with the ill consequents thereof; and the tears of hell are not sufficient to bewail the loss of that beautiful vision. How miserable was Cain when cast off by God! Saul, when forsaken of him! David, when deserted, though but for a few months! Job, for a few years, Suidas saith seven! While God was graciously with him, and prospered him, he was Jobab (that same mentioned Gen 36:34<\/span> , as some think), but when under sense of God’s absence, contracted into Job. See the like, Gen 17:5 Rth 1:20<\/span> . His desertion was far more comfortable than David’s; it was probational only, but David’s penal, for chastisement of some way of wickedness. O lay we hold upon God (as the spouse doth upon her Beloved), and cry, as the prophet did, “Lord, leave us not,” Jer 14:9<\/span> . If he seem to be about, and his back be turned, cry aloud after him, as the blind man in the Gospel did, till Jesus stood: set up thy note, as Micah did after his lost idols, Jdg 18:24<\/span> . Ye have taken away my gods, saith he, and what have I more? as if he should have said, I esteem all that you have left me as nothing, now that my gods are gone. Jerusalem, the joy of the whole earth, pleased not Absalom, unless he might see David’s face. God was no sooner gone from Miriam but the leprosy appeared in her face. But of this before.<\/p>\n Though they bring up, &c Not “inappropriate after Hos 9:11”, but is part of the contrast commenced there. <\/p>\n children = sons. <\/p>\n will I bereave them. Ref to Pentateuch (Lev 26:22. Deu 28:41, Deu 28:62). <\/p>\n when I depart from them = when I take command from them. Hebrew. sur, as in Hos 8:4, and Hos 12:3 (see notes there). Not the same word as “withdraw” in Hos 5:6, which is halaz. <\/p>\n yet: Hos 9:13, Hos 9:16, Deu 28:32, Deu 28:41, Deu 28:42, Deu 32:25, Job 27:14, Jer 15:7, Jer 16:3, Jer 16:4, Lam 2:20 <\/p>\n not: Num 26:65, Jdg 4:16 <\/p>\n woe: Hos 9:5, Hos 9:6, Hos 7:13, Deu 31:17, 1Sa 16:14, 1Sa 28:15, 1Sa 28:16, 2Ki 17:18, 2Ki 17:23 <\/p>\n Reciprocal: Exo 33:7 – afar off Num 12:10 – the cloud Num 14:43 – because Deu 1:42 – for I am not Deu 32:20 – I will hide Jos 7:12 – neither 1Sa 4:21 – The glory 1Sa 18:12 – departed 1Ki 14:16 – he shall give Israel Isa 10:4 – Without me Jer 6:8 – lest Jer 21:4 – Behold Jer 23:33 – I Jer 23:39 – and I Lam 1:16 – relieve Lam 2:22 – those Eze 10:15 – lifted Eze 10:18 – the glory Mat 16:4 – And he Mat 21:17 – he left Mat 24:1 – departed Mar 8:13 – General Luk 13:27 – depart Luk 23:29 – Blessed<\/p>\n Hos 9:12, A common desire in ancient times was to have a generation of descendants to take the place of the present race. This was especially true In view of the need for sons to defend the homes and country against foreign foes. But the unfaithfulness of the nation brought from God the prediction that though the children would be produced they would be taken away. This was accomplished partly by misfortunes and judgments imposed” upon them while living in the home land, and partly by the exile.<\/p>\n Most of the children born would die prematurely, and few of them would remain, probably because of the coming invasion (cf. Deu 32:25). When Yahweh withdrew His protection from His people their doom would be great. He would no longer multiply the nation.<\/p>\n Though they bring up their children, yet will I bereave them, [that there shall] not [be] a man [left]: yea, woe also to them when I depart from them! 12. But what shall be the fate of the children already born? A lurid light is next thrown upon this. Though ] Rather, Yea, though. bereave … Continue reading “Exegetical and Hermeneutical Commentary of Hosea 9:12”<\/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-22231","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22231","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=22231"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22231\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22231"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22231"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22231"}],"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: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
MISERY OF A DESERTED PEOPLE<\/strong><\/p>\n
We propose to shew,<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/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":"