Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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- en
Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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- 144 / 7,385
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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- 0 / 31,092
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Adam Clarke's Commentary and Critical Notes on the Bible
Hosea 12 Introduction
The prophet, in very pointed terms, describes the unprofitableness and destruction attending vicious courses; particularly such as Ephraim pursued, who forsook God, and courted the alliance of idolatrous princes, Hosea 12:1. Judah is also reproved, Hosea 12:2. He is reminded of the extraordinary favor of God to his father Jacob, in giving him the birthright; and exhorted, after his example, to wrestle with God (the Angel of the covenant, the same unchangeable Jehovah) for a blessing; and to love mercy and execute justice, Hosea 12:3-4. Ephraim is accused of pursuing practices that are deceitful, although pretending to integrity, Hosea 12:7, Hosea 12:8. God then threatens to deprive this people of their possessions, Hosea 12:9, as they had rejected every means of reformation, Hosea 12:10, and given themselves up to gross impieties, Hosea 12:11. And, as an aggravation of their guilt, they are reminded from what humble beginnings they had been raised, Hosea 12:12, Hosea 12:13. The Divine judgments about to fall upon Israel are declared to be the result of great provocation, Hosea 12:14.
INTRODUCTION TO Hosea 12
This chapter contains complaints and charges both against Israel and Judah, and threatens them with punishment in case they repent not, which they are exhorted to: and first Ephraim is charged with idolatry, vain confidence in, and alliances with, foreign nations, Hosea 12:1; and then the Lord declares he has a controversy with Judah, and will punish the inhabitants of it for their sins, Hosea 12:2; which are aggravated by their being the descendants of so great a man as Jacob, who got the advantage of his elder brother, had much power with God, and received favours from him, and they also, Hosea 12:3; and therefore are exhorted to turn to God, wait on him, and do that which is right and good, Hosea 12:6. Ephraim is again in his turn charged with fraudulent dealing in trade, and with oppression, and the love of it; and yet pretended he got riches by his own labour, without wronging any, Hosea 12:7; nevertheless, the Lord promises them public ordinances of worship, and joy in them, and the ministry of his prophets, Hosea 12:9; though for the present they were guilty of gross idolatry, Hosea 12:11; which is aggravated by the raising of Jacob their progenitor from a low estate, and the wonderful preservation of him, and the bringing of them out of Egypt, Hosea 12:12; and the chapter is closed with observing Ephraim's bitter provocation of God, for which his reproach should return unto him, and his blood be left upon him, Hosea 12:14.
Again poetry is dispelled by prose, and the infidelity of both kingdoms forces itself on the prophet’s mind. Such prose is all the more wearisome to an idealist, because the history of the patriarch Jacob seems to lift up a standard which ought to be dear to his descendants. O that Israel would yet return to his allegiance! Such is the purport of Hosea 11:12 to Hosea 12:6.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ho 12:1-14.
Ho 12:1-14.
REPROOF OF EPHRAIM AND JUDAH: THEIR FATHER JACOB OUGHT TO BE A PATTERN TO THEM.
This prophecy was delivered about the time of Israel's seeking the aid of the Egyptian king So, in violation of their covenant with Assyria (see
Ho 12:1).
He exhorts them to follow their father Jacob's persevering prayerfulness, which brought God's favor upon him. As God is unchangeable, He will show the same favor to Jacob's posterity as He did to Jacob, if, like him, they seek God.
1. feedeth on wind--
(Pr 15:14; Isa 44:20).
Followeth after vain objects, such as alliances with idolaters and their idols (compare
Ho 8:7).
east wind--the simoon, blowing from the desert east of Palestine, which not only does not benefit, but does injury. Israel follows not only things vain, but things pernicious (compare
Job 15:2).
increaseth lies--accumulates lie upon lie, that is, impostures wherewith they deceive themselves, forsaking the truth of God.
desolation--violent oppressions practised by Israel [MAURER]. Acts which would prove the cause of Israel's own desolation [CALVIN].
covenant with . . . Assyrians--
(Ho 5:13; 7:11).
oil . . . into Egypt--as a present from Israel to secure Egypt's alliance
(Isa 30:6; 57:9;
compare
2Ki 17:4).
Palestine was famed for oil
(Eze 27:17).
Ephraim feedeth on wind, and followeth after the east wind - The East wind in Palestine, coming from Arabia and the far East, over large tracts of sandy waste, is parching, scorching, destructive to vegetation, oppressive to man, violent and destructive on the sea Psalm 48:7, and, by land also, having the force of the whirlwind (Job 27:21; see Jeremiah 18:17). "The East wind carrieth him away and he departeth, and as a whirlwind hurleth him out of his place." In leaving God and following idols, Ephraim "fed on" what is unsatisfying, and chased after what is destructive. If a hungry man were to "feed on wind," it would be light food. If a man could overtake the East wind, it were his destruction. : Israel "fed on wind," when he sought by gifts to win one who could aid him no more than the wind; "he chased the East wind," when, in place of the gain which he sought, he received from the patron whom he had adopted, no slight loss." Israel sought for the scorching wind, when it could betake itself under the shadow of God. : "The scorching wind is the burning of calamities, and the consuming fire of affliction."
He increaseth lies and desolation - Unrepented sins and their punishment are, in God's govermnent, linked together; so that to multiply sin is, in fact, to multiply desolation. Sin and punishment are bound together, as cause and effect. Man overlooks what he does not see. Yet not the less does he "treasure up wrath against the day of wrath and revelation of the righteous Judgment of God" Romans 2:5. : "Lying" will signify false speaking, false dealing, false belief, false opinions, false worship, false pretences for color thereof, false hopes, or relying on things that will deceive. In all these kinds, was Ephraim at that time guilty, adding one sort of lying to another."
They do make a covenant with the Assyrians and oil is carried into Egypt - Oil was a chief product of Palestine, from where it is called "a land of oil olive" Deuteronomy 8:8; and "oil" with balm was among its chief exports to Tyre (Ezekiel 27:17; see the note above at Hosea 2:8). It may also include precious ointments, of which it was the basis. As an export of great value, it stands for all other presents, which Hoshea sent to So, King of Egypt. Ephraim, threatened by God, looked first to the Assyrian, then to Egypt, to strengthen itself. Having dealt falsely with God, he dealt falsely with man. First, he "made covenant with" Shalmaneser, king of "Assyria;" then, finding the tribute, the price of his help, burdensome to him, he broke that covenant, by sending to Egypt. Seeking to make friends out of God, Ephraim made the more powerful, the Assyrian, the more his enemy, by seeking the friendship of Egypt; and God executed His judgments through those, by whose help they had hoped to escape them.
Ephraim feedeth on wind - He forms and follows empty and unstable counsels.
Followeth after the east wind - They are not only empty, but dangerous and destructive. The east wind was, and still is, in all countries, a parching, wasting, injurious wind.
He daily increaseth lies - He promises himself safety from foreign alliances. He "made a covenant with the Assyrians," and sent a subsidy of "oil to Egypt." The latter abandoned him; the former oppressed him.
Ephraim feedeth on wind,.... Which will be no more profitable and beneficial to him than wind is to a man that opens his mouth, and fills himself with it: the phrase is expressive of labour in vain, and of a man's getting nothing by all the pains he takes; the same with sowing the wind, and reaping the whirlwind, Hosea 8:7; and so the Targum has it here,
"the house of Israel are like to one that sows the wind, and reaps the whirlwind all the day;''
and this refers either to the worship of idols, and the calves in particular, and the vain hope of good things promised to themselves from thence; or to their vain confidence in the alliances and confederacies they entered into with neighbouring nations; from which they expected much, but found little:
and followed after the east wind; a wind strong and vehement, burning and blasting, very noxious and harmful; so that, instead of receiving any profit and advantage either by their idolatry or their covenants with other nations, they were only in these things pursuing what would be greatly to their detriment: or they would be no more able to attain by such methods what they sought for, than they would be able to overtake the east wind, which is a very swift and fleeting one; so that this clause exposes their folly, in expecting good things from their idols, or help from their neighbours;
he daily increaseth lies and desolation; while they multiplied idols, which are lies fallacious and deceitful, and idolatrous rites and acts of worship, they do but increase their desolation and ruin, which such things are the cause of, and will certainly bring them unto; or, not content with the daily increase of their idolatries among themselves, they continually persecute, spoil, and plunder those who do not give into their false worship: so the Targum,
"lies and spoil they multiply;''
idolaters are generally persecutors:
and they do make a covenant with the Assyrians: and gave tribute and presents to their kings, as Menahem did to Pul, and Hoshea to Shalmaneser, not to hurt them, and to help and assist them against their enemies, and to strengthen their kingdom; see 2 Kings 15:19;
and oil is carried into Egypt: one while they sent presents to the Assyrians, to obtain their favour and friendship: and at another time to the Egyptians; nay, they sent to So king of Egypt, at the same time they were tributary to Assyria, and, conspiring against him, brought on their ruin; and oil was a principal part of the present sent; for this was carried not by way of traffic, but as a present: so the Targum,
"and they carried gifts to Egypt;''
see Isaiah 57:9. The land of Israel, being a land of oil olive, was famous for the best oil, of which there was a scarcity in Egypt, and therefore a welcome present there, as balsam also was; see Genesis 37:25.
In this chapter we have, I. A high charge drawn up against both Israel and Judah for their sins, which were the ground of God's controversy with them, Ho 12:1,2. Particularly the sin of fraud and injustice, which Ephraim is charged with (Ho 12:7), and justifies himself in, Ho 12:8. And the sin of idolatry (Ho 12:11), by which God is provoked to contend with them, Ho 12:14. II. The aggravations of the sins they are charged with, taken from the honour God put upon their father Jacob (Ho 12:3-5), the advancement of them into a people from low and mean beginnings (Ho 12:12,13), and the provision he had made them of helps for their souls by the prophets he sent them, Ho 12:10. III. A call to the unconverted to turn to God, Ho 12:6. IV. An intimation of mercy that God had in store for them, Ho 12:9.