13<\/strong>. by a prophet<\/em> ] i.e. Moses (comp. Deu 34:10<\/span>). Hosea contrasts the helplessness and the hardships of Jacob-Israel with the wonderful deliverance and preservation of his descendants. Comp. Isa 51:2<\/span>, ‘I called him alone, and blessed him, and increased him.’ Note the double use of the term Israel in Hos 12:12<\/em><\/span> and Hos 12:13<\/em><\/span>.<\/p>\n By a prophet was he preserved – <\/B>Or kept. Jacob kept sheep out of love of God, sooner than unite himself with one, alien from God; his posterity was kept like a sheep by God, as the Psalmist said, He led His people like sheep by the hand of Moses and Aaron Psa 77:20<\/span>. They were kept from all evil and want and danger, by the direct power of God; kept from all the might of Pharaoh in Egypt and the Red Sea , not through any power of their own, but by the ministry of a single prophet; kept, in that great and terrible wilderness Deu 8:15<\/span>, wherein were fiery serpents and scorpions and drought, where was no water, but what God brought out of the rock of flint; no bread, but what he sent them from heaven. All this, God did for them by a single prophet; they had many prophets, early and late, calling upon them in the name of God, but they would not hearken unto them.<\/P> <\/p>\n Verse 13<\/span>. By a prophet<\/B><\/I> (Moses) <\/B>the Lord brought Israel out of<\/B><\/I> <\/B>Egypt, and by a prophet<\/B><\/I> (Joshua) was he preserved<\/B><\/I>.<\/I>] Joshua succeeded Moses, and brought the Israelites into the promised land; and when they passed the Jordan at Gilgal, he received the covenant of circumcision; and yet this same place was now made by them the seat of idolatry! How blind and how ungrateful!<\/P> <\/p>\n By a prophet, <\/B>by Moses, <\/P> the Lord brought Israel, <\/B>your forefathers, out of Egypt; where they had been bondmen two hundred and fifteen years, or near upon it, old slaves, or vassals for some descents. <\/P> By a prophet was he preserved in the wilderness:<\/B> see Exo 2<\/span>; Exo 3<\/span>, &c. Now the drift of the prophet herein to me appears to be this, to prevent their vain pride and boasting of their ancestors, their raiser sheltering themselves under ancestors merits against Gods just displeasure on them for their sins, and the sottish plea of what their fathers did at Beth-el and Gilgal. There are many things which arise on consideration of what their fathers were, suffered, enjoyed, and did, to aggravate their sins and insure them of punishment; but nothing to secure them against judgment to come, or to lessen judgments when they come. <\/P> <\/p>\n 13. by a prophet<\/B>Moses(Num 12:6-8<\/span>; Deu 18:15<\/span>;Deu 18:18<\/span>). <\/P> preserved<\/B>Translate,”kept”; there is an allusion to the same Hebrew<\/I> wordin Ho 12:12<\/span>, “kept<\/I>sheep”; Israel was kept<\/I> by God as His flock,<\/I> evenas Jacob kept sheep<\/I> (Psa 80:1<\/span>;Isa 63:11<\/span>).<\/P><\/p>\n And by a prophet the Lord brought Israel out of Egypt<\/strong>,…. Or, “by the prophet”; the famous and most excellent prophet Moses, who, by way of eminency, is so called; him the Lord sent, and employed, and made use of him as an instrument to bring his people out of their bondage in Egypt; in which he was a type of Christ the great Prophet of the church, raised up like unto him, and the Redeemer of his people from sin, Satan, and the world, law, hell, and death, and all enemies:<\/p>\n and by a prophet he was preserved<\/strong>; by the same prophet Moses was Israel preserved at the Red sea, and in the wilderness; where they were kept as a flock of sheep from their powerful enemies, and brought to the borders of Canaan’s land. Some understand this last clause of Joshua, by whom the Israelites were safely conducted through Jordan into the land of Canaan, and settled there; and particularly were brought by him to Gilgal, where the covenant of circumcision was renewed, and the first passover in the land kept, but now a place of idolatry, as before mentioned; and which sin was aggravated by this circumstance: but the design of this observation seems to be to put the Israelites in remembrance of their low estate in Egypt, and of the goodness of God to them in delivering them from thence, which they had sadly requited by their degeneracy and apostasy from him; and to him unto them how much they ought to have valued the prophets of the Lord, though they had despised them, since they had received such benefits and blessings by the means of a prophet.<\/p>\n And God, he says, brought you up by a Prophet from Egypt, and by a Prophet you have been preserved This was, as it were, their second nativity. Some think that the comparison is between their first origin and their deliverance; as though Hosea had said, “Though you were born of a very poor and ignoble man, yet God has favoured you with singular privilege; for he gave Moses to be the minister of your liberation.” But in my judgement the Prophet speaks in a more simple way; for, first, he shows what was the first origin of the people, that they were from Jacob; and then he shows what was their second origin; for God had again begotten them when he brought them out of Egypt. And they were there, as it is well known, very miserable, and they did not come out by their own valour, they did not attain for themselves their liberty; but Moses alone extended his hand to them, having been sent for this end by God. Since the case was so, it was strange that they now provoked God, as he says in the last verse, by their altars. <\/p>\n And it very frequently occurs in the Prophets, that God reminds the Israelites whence or from what source they had arisen, “Look to your origin, to the stone from which ye were cut off; for Abraham was alone and childless, and his wife also was barren;” and yet God multiplied their race, (Isa 51:2<\/span>.) This was said, because the Israelites did not look to God, but in their adversity despaired, when no way appeared by which they could be restored; but in their prosperity they became proud, and regarded as nothing the favour of God. We then see what the Prophet had in view. The Lord says, “Acknowledge what you owe to me; for I have chosen Jacob your father, and have not chosen him because he was eminent for his great dignity in the world; for he was a fugitive and a keeper of sheep, and served for his wife. I afterwards redeemed you from the land of Egypt; and in that coming forth there was nothing that you did; there is no reason why you should boast that liberation was obtained by your velour; for Moses alone was my servant in that deliverance. I did then beget you the second time, when I redeemed you. How great is your ingratitude, when you do not own and worship me as your Redeemer?” We now then see that the Prophet thus treated the people of Israel, that it might in every way appear that they were unworthy of so many and so great benefits bestowed on them by God; for they had perverted all the works of God, and so perverted them, that they did not think that any thing, belonged to him, and they returned no thanks to God; nay, they extolled themselves, as if God had never conferred on them any kindness. <\/p>\n But I will not dwell on the history of Jacob, for it is not necessary for elucidating the meaning of the Prophet, and it is well known: it is enough to refer only to what is suitable to this place. Jacob then fled into the country of Syria; and then he says, Israel served for a wife He mentions the name, Israel, after Jacob. The name, Israel, was noble and memorable; yea, it was given by God to the holy patriarch: but at the same time Jacob did not in himself or in his own person excel; he nevertheless served, and was in a most humble condition, and he served for a wife; that is, that he might have a wife; for we know how he made an agreement with his uncle Laban. <\/p>\n Further, By a Prophet he brought them out of Egypt This was their second nativity: and by a Prophet Israel was preserved There is an allusion here to the word שמר, shimer; for I take the word נשמר, nushimer, passively. He had said before that Jacob kept sheep; and he says now, נשמר, nushimer, kept was Israel by a Prophet; as though he said, “Ye now see that God has given you a reason for humility in your father, since he was suffered to be so miserably distressed; and shen he preserved you beyond the hope of men, and by no human means except by Moses, who was also a fugitives and who came forth as from a cave, for he was also a keeper of sheep. Since, then, ye have been thus kept by the favour of God, how comes it that your present condition fascinates you, and that ye consider not that you were once redeemed by the Lord for this end, that ye might be wholly devoted to him forever?” Now he adds — (I will also run over this verse, for there will be no lecture to-morrow, nor the day after) — <\/p>\n (13) A prophet.<\/strong>Moses is here referred to, and there is, perhaps, a hint that the Lord would yet again save Israel from worse than Egyptian bondage by the words and warnings of a prophet.<\/p>\n ‘And by a prophet YHWH brought Israel up out of Egypt, and by a prophet was he shepherded.’<\/p>\n The close connection of this verse with Hos 12:12<\/span> demonstrates that Hosea intended the two descriptions to be seen as connected in their significance, confirming what we have said in Hos 12:11<\/span>. But as Jacob was not brought back to the land ‘by a prophet’ the illustration had to be altered so that another shepherd, a prophet, could be introduced, in order to bring out the fact that Israel’s movements were now to be ‘determined’ by prophets. Thus Israel’s deliverance from Egypt and preservation until they reached the land (from which Jacob had fled) was described as brought about by YHWH through a shepherd and prophet, an indication that that was also the way in which Israel’s present and future situations would similarly be affected.<\/p>\n As observed a main connection between the two verses is that just as Jacob was a shepherd (shamar), so would Moses shepherd (shamar) God’s sheep as he had shepherded sheep in Midian.<\/p>\n Hos 12:13 And by a prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved.<\/p>\n Ver. 13. And by a prophet the Lord brought Israel out of Egypt<\/strong> ] That is, Gilead served as a sanctuary unto Jacob, when he fled from Laban. In Gilgal also God by Joshua renewed his covenant with your fathers, after he had brought them out of Egypt, by the hand of Moses and Aaron. A horrible thing therefore it is, if well considered, that these two places should now be so impured with idolatry, and become the nurseries of evil, which heretofore were the means of so great comfort to God’s people. Thus Junius, Polanus, and others. A witty interpretation, but somewhat forced. By Moses, that prophet, by an excellency; as Aristotle is called the philosopher, Cicero the orator, Paul the apostle, Calvin the most learned interpreter, &c. Moses was a famous prophet indeed, and a type of Christ. Confer Deu 18:15<\/span> ; Deu 18:18<\/span> ; Deu 34:10-12 Act 3:22<\/span> ; Act 7:35-38<\/span> . Theodoret calleth him the great ocean of divinity, W . Bellarmine, God’s special favourite, than whom antiquity had nihil sapientius, sanctius, mitius,<\/em> none more wise, meek, and holy; indeed, titles of honour are not worthy of him. Howbeit he was but a mean man at first; Exo 4:20<\/span> , “He took his wife and his son and set them upon an ass”; that was the best and the only beast that he had, for aught we read. It was not very likely that so poor a prophet should do so great a deed. But God loves to help his people with a little help, Dan 11:34<\/span> , that through weaker means his greater strength may appear. His end here may seem to be the same as before, in setting forth Jacob’s meanness, to take down the haughtiness of the people, proud of their founders and forefathers. A prophet he is purposely called, and his name concealed: 1. To show that the work was done not by might nor by power, but by God’s Spirit, Zec 4:6<\/span> Zec 4:2<\/span> . To show what God will do for his people by the prayers and for the sake of his prophets, when they are most shiftless and hopeless; 3. To let this unworthy people see how much God had done for them once by a prophet, how little soever now they set by such. This is Cyrus’ observation.<\/p>\n by a prophet: i.e. Moses. Reference to Pentateuch (Exo 12:50, Exo 12:51; Exo 13:3. Num 12:6-8. App-92. Compare Deu 18:15). preserved = kept, as in Hos 12:12. <\/p>\n Hos 13:4, Hos 13:5, Exo 12:50, Exo 12:51, Exo 13:3, 1Sa 12:8, Psa 77:20, Isa 63:11, Isa 63:12, Amo 2:11, Amo 2:12, Mic 6:4, Act 3:22, Act 3:23, Act 7:35-37 <\/p>\n Reciprocal: Exo 3:10 – General Exo 32:1 – the man 1Sa 12:6 – It is the Lord 2Ki 5:8 – and he shall Jer 2:6 – brought us up Amo 9:7 – Have not Act 7:34 – And now<\/p>\n Hos 12:13. The dependence of the peo-ple upon the Lord is still the thought in the passage. The prophet referred to was Moses, who was given divine power in his leadership of the people, else they never could have escaped from the land of Egypt, and been pre-served after escaping and going through the wilderness with all its perils.<\/p>\n 12:13 And by a {m} prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved.<\/p>\n (m) Meaning Moses, by which appears that whatever they have, it comes from God’s free goodness.<\/p>\n Later the Lord brought the Israelites out of Egypt and kept them alive during their wilderness wanderings by using a prophet, Moses (cf. Deu 18:18). The Israelites, as well as Jacob, had experienced hardship while in a foreign land. By implication they should not, therefore, have despised the prophets that Yahweh had sent them since Moses (cf. v.10). Furthermore, they should remember that they could return to these conditions if they were not careful.<\/p>\n And by a prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved. 13. by a prophet ] i.e. Moses (comp. Deu 34:10). Hosea contrasts the helplessness and the hardships of Jacob-Israel with the wonderful deliverance and preservation of his descendants. Comp. Isa 51:2, ‘I called him alone, and blessed … Continue reading “Exegetical and Hermeneutical Commentary of Hosea 12:13”<\/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-22276","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22276","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=22276"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22276\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22276"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22276"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22276"}],"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: 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: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"