King James Version
Hosea 11
12 verses with commentary
God's Love for Israel
When Israel was a child, then I loved him, and called my son out of Egypt.
View commentary (2 sources)
KJV Study Commentary
<strong>When Israel was a child, then I loved him</strong>—God recalls the exodus with tender, fatherly love (אָהֵב, ahav). The <strong>child</strong> (נַעַר, na'ar) metaphor shifts from unfaithful wife (chapters 1-3) to rebellious son (chapter 11), showing multiple dimensions of covenant relationship. <strong>Called my son out of Egypt</strong>—Matthew 2:15 quotes this as fulfilled in Christ's re...
Read full commentary →Ellicott’s Commentary for English Readers
XI.
(1) Comp. Hosea 9:10 and Exodus 4:22-23. In this context there cannot be a prophecy of the Christ, for obstinate conduct and rebellion would thus be involved in the prediction. It is true that Matthew 2:15 quotes the passage in illustration of the fact that the true Son of God was also submitted in His youth to the hard schooling of a cruel exile. The calling out of Egypt of the Messiah gave a...
Read full commentary →As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images.
View commentary (3 sources)
KJV Study Commentary
Calling the wayward: 'As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images.' The more prophets called (קָרְאוּ לָהֶם, qare'u lahem), the more they departed (הָלְכוּ מִפְּנֵיהֶם, halkhu mippneihem—literally 'went from their faces'). They sacrificed to בַּעֲלִים (Ba'alim, Baals) and burned incense to פְּסִלִים (pesilim, graven images). This de...
Read full commentary →Ellicott’s Commentary for English Readers
(2) **As they** (*i.e.,* the prophets) **called them, so they** (Israel) **went from them**.—Sought to avoid the voice and presence of the men of God.
Jamieson-Fausset-Brown Bible Commentary
**17. removed woman--**(Le 15:19, &c.).
I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them.
View commentary (3 sources)
KJV Study Commentary
Teaching to walk: 'I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them.' Tender imagery: God teaching (תִּרְגַּלְתִּי, tirgalti) Ephraim to walk, holding זְרוֹעֹתָם (zero'otam, their arms) like parent with toddler. Yet לֹא יָדְעוּ כִּי רְפָאתִים (lo yade'u ki refatim, they knew not that I healed them). This demonstrates divine parental care: teaching, suppo...
Read full commentary →Ellicott’s Commentary for English Readers
(3) Read, *Yet it was I who guided Ephraim’s steps, taking him by his arms.* There is a beautiful parallel to this in Deuteronomy 32:10-11.
**Knew not** . . .—This obtuseness to the source of all mercies—the refusal to recognise the true origin in Divine revelation of those ideas which, though they bless and beautify life, are not recognised as such revelation, but are treated as “the voice of nat...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
18-19. The reason for their removal was their sin, which God's holiness could not let pass unpunished; just as a woman's legal uncleanness was the reason for her being separated from the congregation.
I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them. take off: Heb. lift up
View commentary (3 sources)
KJV Study Commentary
<strong>I drew them with cords of a man, with bands of love</strong> (בְּחַבְלֵי אָדָם אֶמְשְׁכֵם בַּעֲבֹתוֹת אַהֲבָה)—Not harsh reins for beasts but gentle human persuasion and <strong>bands of love</strong> (אַהֲבָה). God led Israel with kindness, not coercion. <strong>I was to them as they that take off the yoke on their jaws</strong>—removing the yoke so the ox can eat freely; God lifted burde...
Read full commentary →Ellicott’s Commentary for English Readers
(4) **Cords of a man.—**In contrast with the cords with which unmanageable beasts are held in check. Israel is led with “bands of love,” not of compulsion. Render the last clause, *And gently towards them gave I food to eat,* expressing the tenderness, delicacy, and condescension of his personal regard.
Jamieson-Fausset-Brown Bible Commentary
18-19. The reason for their removal was their sin, which God's holiness could not let pass unpunished; just as a woman's legal uncleanness was the reason for her being separated from the congregation.
He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return.
View commentary (3 sources)
KJV Study Commentary
Not returning to Egypt, going to Assyria: 'He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return.' Seemingly contradictory to 8:13, 9:3 threatening Egypt-return. Perhaps: not literal Egypt but Assyria will be new taskmaster. Or: they won't return to Egypt (which they're seeking alliance with) but to Assyria (where they'll be exiled). The cau...
Read full commentary →Ellicott’s Commentary for English Readers
(5) It is best, with Ewald, to take the two clauses as interrogative, *Shall he not return into the land of Egypt? And shall not the Assyrian, &c.?* (See Notes on Hosea 8:13; Hosea 10:3-6. Comp. also Hosea 11:11.)
**Return—***i.e.*, to God.
Jamieson-Fausset-Brown Bible Commentary
**20. profaned my holy name, when they--**the heathen
**said to them--**the Israelites.
**These, &c.--**The Israelites gave a handle of reproach to the heathen against God, who would naturally say, These who take usury, oppress, commit adultery, &c., and who, in such an abject plight, are "gone forth" as exiles "out of His land," are specimens of what Jehovah can or will effect, for Hi...
Read full commentary →And the sword shall abide on his cities, and shall consume his branches, and devour them, because of their own counsels.
View commentary (3 sources)
KJV Study Commentary
Sword in cities: 'And the sword shall abide on his cities, and shall consume his branches, and devour them, because of their own counsels.' The חֶרֶב (cherev, sword) will חָלָה (chalah, abide/whirl) on cities, consume בַּדָּיו (baddav, branches/bars), and devour—because of מִמֹּעֲצוֹתֵיהֶם (mimmo'atsoteihem, their counsels). This demonstrates that human wisdom apart from God leads to destruction. ...
Read full commentary →Ellicott’s Commentary for English Readers
(6) The rendering of the English version is here incorrect. Render, *Then shall the sword be brandished amid his cities, and utterly destroy his princes.* The word for “princes” is, literally, *bars,* the heroes, leaders, or defenders of the state being aptly called barriers, or bulwarks. Analogous metaphors frequently occur in the Old Testament; such is the interpretation of the Targum.
Jamieson-Fausset-Brown Bible Commentary
**21. I had pity for mine holy name--**that is, I felt pity for it; God's own name, so dishonored, was the primary object of His pitying concern; then His people, secondarily, through His concern for it [Fairbairn].
And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt him. none: Heb. together they exalted not
View commentary (3 sources)
KJV Study Commentary
<strong>And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt him.</strong> This verse captures Israel's tragic pattern of persistent rebellion despite repeated prophetic calls to return to God. The Hebrew word "bent" (<em>telu'im</em>, תְּלוּאִים) means hung up, suspended, or inclined toward—indicating a fixed disposition or habitual tend...
Read full commentary →Ellicott’s Commentary for English Readers
(7) No imagery is used, as of unfaithful wife, recalcitrant heifer, or furnace-piling baker, but homely literal commonplace. The people were called by sufficient means to the highest worship, but they were bent on the lowest.
Jamieson-Fausset-Brown Bible Commentary
**22. not ... for your sakes--**that is, not for any merit in you; for, on the contrary, on your part, there is everything to call down continued severity (compare De 9:5, 6). The sole and sure ground of hope was God's regard to "His own name," as the God of covenant grace (Psa 106:45), which He must vindicate from the dishonor brought on it by the Jews, before the heathen.
God's Compassion Prevails
How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.
View commentary (3 sources)
KJV Study Commentary
God's emotional struggle: 'How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.' The Hebrew piles up rhetorical questions revealing divine anguish: 'How can I give you up... hand you over?' Admah and Zeboim were cities destroyed with Sodom and Gomorrah...
Read full commentary →Ellicott’s Commentary for English Readers
(8) In the depth of despair the prophet delivers himself of one of the most pathetic passages in Hebrew prophecy. On the darkest cloud gleams the bow of promise. A nation so much beloved as Israel cannot be destroyed by Him who has fostered it so tenderly. As the prophet loved his faithless bride, so Jehovah continued to love His people. The “how?” of this verse expresses the most extreme reluctan...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**23. sanctify--**vindicate and manifest as holy, in opposition to the heathen reproaches of it brought on by the Jews' sins and their punishment (see on Eze 36:20).
**sanctified in you--**that is, in respect of you; I shall be regarded in their eyes as the Holy One, and righteous in My dealings towards you (Eze 20:41; 28:22).
I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man; the Holy One in the midst of thee: and I will not enter into the city.
View commentary (3 sources)
KJV Study Commentary
Divine anguish: 'How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.' God's internal struggle: repeated אֵיךְ (eikh, how?). His לִבִּי (libbi, heart) turned within Him, נִחוּמַי (nichumai, compassions/repentings) kindled together. References to Admah ...
Read full commentary →Ellicott’s Commentary for English Readers
(9) This sublime passage is remarkable as drawing illustrations from human emotions, and yet repudiating all human weakness. It suggests a hint of Divine mercy in its greatness, and of Divine justice too, which shows how, both being alike infinite, they can adjust themselves beyond the power of human experience and imagination.
**The Holy One in the midst of thee **is such a blending of justice an...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
24. Fulfilled primarily in the restoration from Babylon; ultimately to be so in the restoration "from all countries."
They shall walk after the LORD: he shall roar like a lion: when he shall roar, then the children shall tremble from the west.
View commentary (3 sources)
KJV Study Commentary
Roaring summons: 'They shall walk after the LORD: he shall roar like a lion: when he shall roar, then the children shall tremble from the west.' Future restoration: walking after YHWH, who roars like אַרְיֵה (aryeh, lion). When He roars, בָּנִים (banim, children/sons) tremble from יָם (yam, west/sea). The lion roar, earlier judgment threat (5:14), becomes gathering call. Children trembling describ...
Read full commentary →Ellicott’s Commentary for English Readers
(10) Render, *They shall go up after Jehovah, who roars as a lion; yea, he shall roar so that the children, &c.* Lions accompanied Egyptian monarchs to the battle-field. Read the picturesque description of Rameses II. in his battle with the Kheta, by George Ebers in *Uarda. “*West” means the coast and islands of the Levant.
**Tremble**—*i.e.,* come with an awe-stricken joy to the voice of the Divi...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
25. The external restoration must be preceded by an internal one. The change in their condition must not be superficial, but must be based on a radical renewal of the heart. Then the heathen, understanding from the regenerated lives of God's people how holy God is, would perceive Israel's past troubles to have been only the necessary vindications of His righteousness. Thus God's name would be "san...
Read full commentary →They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, saith the LORD.
View commentary (3 sources)
KJV Study Commentary
Trembling from captivity: 'They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, saith the LORD.' The trembling continues: like צִפּוֹר (tsippor, bird) from Egypt, like יוֹנָה (yonah, dove) from Assyria. Result: God placing them בָּתֵּיהֶם (batteihem, in their houses). The bird/dove imagery suggests swift, trembling flight homew...
Read full commentary →Ellicott’s Commentary for English Readers
(11) **Will place them**.—Better, *will cause them to dwell.* The prophetic word looks beyond the restoration of the sixth century B.C. to the gathering together of some from east and west, from all the places where they are hidden in exile under the lion of the tribe of Judah; the broader and grander accomplishment will satisfy and more than fulfil the yearnings of the spiritual Israel.
Jamieson-Fausset-Brown Bible Commentary
**26. new heart--**mind and will.
**spirit--**motive and principle of action.
**stony heart--**unimpressible in serious things; like the "stony ground" (Mt 13:5, 20), unfit for receiving the good seed so as to bring forth fruit.
**heart of flesh--**not "carnal" in opposition to "spiritual"; but impressible and docile, fit for receiving the good seed. In Eze 18:31 they are commanded, "Make yo...
Read full commentary →Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints. saints: or, most holy
View commentary (3 sources)
KJV Study Commentary
Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints. Israel surrounds God with lies and deceit - comprehensive falsehood in relationship. Judah contrasted as still ruling (rad, possibly wanders or still) with God and faithful (or faithful to, or against) saints. The Hebrew is difficult, but contrasts Israel's to...
Read full commentary →Ellicott’s Commentary for English Readers
(12) Should stand as the first verse of Hosea 12, just as in the Hebrew text. The rest of the prophecy appears as a distinct composition, a new commencemen, of judgment and incrimination, followed at last by one more utterance of Divine promise.
The rendering of the latter part of the verse in the English version was that of the Jewish scholars who saw here a reference to the reign of Hezekiah, bu...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27. my spirit--**(Eze 11:19; Jr 32:39). The partial reformation at the return from Babylon (Ezr 10:6, &c.; Ne 8:1-9:38) was an earnest of the full renewal hereafter under Messiah.