Hosea 12:14

12:7-14 Ephraim became a merchant: the word also signifies a Canaanite. They carried on trade upon Canaanitish principles, covetously and with fraud and deceit. Thus they became rich, and falsely supposed that Providence favoured them. But shameful sins shall have shameful punishments. Let them remember, not only what a mighty prince Jacob was with God, but what a servant he was to Laban. The benefits we have had from the word of God, make our sin and folly the worse, if we put any slight upon that word. We had better follow the hardest labour in poverty, than grow rich by sin. We may form a judgment of our own conduct, by comparing it with that of ancient believers in the like circumstances. Whoever despises the message of God, will perish. May we all hear his word with humble, obedient faith.

(14) But the rift in the clouds closes again, and another severe rebuke follows. “Jacob” and “Israel” give place to the proud tribal name of Ephraim. This portion of the whole house of Israel incurs the charge. Read, Ephraim hath provoked bitter feeling. The bloodguiltinese of Moloch sacrifices and other iniquity God will not remove. (Comp. Genesis 27:43 ; Genesis 27:28-29 , for the foundation of these references.)

14. provoked him—that is, God. leave his blood upon him—not take away the guilt and penalty of the innocent blood shed by Ephraim in general, and to Molech in particular. his reproach shall his Lord return unto him—Ephraim's dishonor to God in worshipping idols, God will repay to him. That God is "his Lord" by right redemption and special revelation to Ephraim only aggravates his guilt, instead of giving him hope of escape. God does not give up His claim to them as His, however they set aside His dominion.

Hosea 12:14 . Ephraim provoked him to anger, &c. — Notwithstanding all God’s favours showed to these people and their ancestors, they provoked him by their idolatries and other sins in a most outrageous manner. The word תמורים , translated, most bitterly, some render, with his bitterness; that is, by his wicked or impious deeds; and Schindler renders it, by his heaps, that is, his altars. Therefore shall he have his blood upon him — The Chaldee paraphrase renders it, His blood shall return upon him. Ephraim’s wickedness, and in particular the innocent blood he has shed, shall bring down punishment or destruction upon him. And his reproach shall his Lord return unto him — The reproach which Ephraim hath cast upon the prophets, upon the worshippers of God, and on God himself, in preferring idols before him, shall God, who is Lord of all, recompense upon him, in making him a reproach and by-word among the heathen. Instead of his Lord, Bp. Horsley reads, his Master, that is, says he, “his conqueror, who shall hold him in servitude, and be the instrument of God’s just vengeance to him.”

Ephraim provoked him to anger most bitterly: after all the means used from time to time to reclaim idolatrous sinning Israel, yet still they provoked God to indignation by their idolatries, perjuries, oppressions, murders, and all manner of sins which use to be rife among idolaters; these things were bitterness unto God. Therefore, seeing he will incorrigibly persist as he hath begun, and end in sin and misery, shall he leave his blood upon him; he shall bear the guilt and punishment of all his blood, his murders of the innocent, of those that testified against him, and, as one who hath murdered himself, shall bear his own guilt too. His reproach, which Ephraim hath east upon the prophets and pious worshippers of God, all the reproach Ephraim hath cast on God, preferring idols before him, shall his Lord return unto him; either God, who is Lord of all, or the Assyrian king and his princes, lording it over captive Ephraim; God shall by these return the shame on Ephraim which he cast on God, his worship, temple, and prophets.

14 . This verse would be less abrupt if it immediately followed Hosea 12:11 , of which it might be taken to furnish a fuller justification. provoked ] Rather, hath provoked. therefore shall he leave his blood ] Rather, and his bloodshed will he cast; i.e. Jehovah will bring sudden retribution upon him for his bloodguiltiness (comp. Hosea 1:4 , Hosea 4:2 ). his reproach ] i.e., the insult to Jehovah in Israel’s idolatry (comp. Isaiah 65:7 ).

Ephraim provoked - the Lord most bitterly Literally, "with bitternesses," i. e., with most heinous sins, such as are most grievously displeasing to God, and were a most bitter requital of all His goodness. "Wherefore He shall leave" (or, "cast") "his blood" (literally, "bloods") "upon him." The plural "bloods" expresses the manifoldness of the bloodshed . It is not used in Holy Scripture of mere guilt. Ephraim had shed blood profusely, so that it ran like water in the land (see the notes above at Hosea 4:2 ; Hosea 5:2 ). He had sinned with a high hand against God, in destroying man made in the image of God. Amid that bloodshed, had been the blood not of the innocent only, but of those whom God sent to rebuke them for their idolatry, their rapine, their bloodshed. "Jezebel cut off the prophets of the Lord" 1 Kings 18:4 , as far as in her lay, with a complete excision. Ephraim thought his sins past; they were out of his sight; he thought that they were out of God's also; but they were laid up with God; and God, the prophet says, would cast them down upon him, so that they would crush him. And his reproach shall his Lord return unto him - For the blood which he had shed, should his own blood be shed, for the reproaches which he had in divers ways cast against God or brought upon Him, he should inherit reproach.

Those who rebel against God, bring reproach on Him by their sins, reproach Him by their excuses for their sins reproach Him in those whom He sends to recall them from their sins, reproach Him for chastening them for their sins. All who sin against the knowledge of God, bring reproach upon Him by acting sinfully against that knowledge. So Nathan says to David, "Thou hast given much occasion to the enemies of God to blaspheme" 2 Samuel 12:14. The reproachful words of the enemies of God are but the echo of the opprobrious deeds of His unfaithful servants. The reproach is therefore, in an special manner, "their reproach" who caused it. All Israel's idolatries had this aggravation. Their worship of the calves or of Baal or of any other gods of the nations, was a triumph of the false gods over God. Then, all sin must find some plea for itself, by impugning the wisdom or goodness of God who forbad it. Jeroboam, and Ephraim by adhering to Jeroboam's sin reproached God, as though the going up to Jerusalem was a hard service. "It is too much for you to go up to Jerusalem; Behold thy gods, O Israel, which brought thee up out of the land of Egypt." : "It was an open injury and reproach to God, to attribute to dead lifeless things those great and wonderful things done by Him for them." All the reproach, which they, in these ways, brought, or cast upon God, he says, "his Lord shall return" or "restore" to them.

Verse 14. - Ephraim provoked him to auger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him. Instead of humble thankfulness and due devotedness, Ephraim provoked him to anger most bitterly. Therefore his blood-guiltiness and consequent punishment are left upon him; his sin and its consequences are not taken away. The dishonor done to God by Ephraim's idolatry and sins shall bring back a sure recompense and severe retribution. Hosea 12:14

This punishment Israel well deserved. Hosea 12:12 . "And Jacob fled to the fields of Aram; and Israel served for a wife, and for a wife did he keep guard. Hosea 12:13 . And through a prophet Jehovah brought Israel out of Egypt, and through a prophet was he guarded. Hosea 12:14 . Ephraim has stirred up bitter wrath; and his Lord will leave his blood upon him, and turn back his shame upon him." In order to show the people still more impressively what great things the Lord had done for them, the prophet recals the flight of Jacob, the tribe-father, to Mesopotamia, and how he was obliged to serve many years there for a wife, and to guard cattle; whereas God had redeemed Israel out of the Egyptian bondage, and had faithfully guarded it through a prophet. The flight of Jacob to Aramaea, and his servitude there, are mentioned not "to give prominence to his zeal for the blessing of the birthright, and his obedience to the commandment of God and his parents" (Cyr., Theod., Th. v. Mops.); nor "to bring out the double servitude of Israel - the first the one which the people had to endure in their forefather, the second the one which they had to endure themselves in Egypt" (Umbreit); nor "to lay stress upon the manifestation of the divine care towards Jacob as well as towards the people of Israel" (Ewald); for there is nothing at all about this in Hosea 12:12 .