Coke's Commentary on the Holy Bible · Hosea Chapter 11

Hosea 11:1. When Israel was a child, &c.— Israel is my son: I have loved him as a son, and delivered him from Egypt. "I have regarded him as my child; I have taken the same care of him as a father does of a son." The prophet seems to allude to the words of Moses, Exodus 4:22-23. St. Matthew has quoted this passage of Hosea, and applied it to the return of our Saviour from Egypt. He says, that then these words of the prophet were fulfilled; I have called my son out of Egypt. The departure of the Jews from that country was only a figure of that of the Saviour; and the name of the first-born, which the Scripture on that occasion gives to Israel, was literally and exactly verified only in the person of Jesus Christ. Eusebius, however, and several other ancient writers, are of opinion, that St. Matthew did not take this passage from Hosea, but from the words of Balaam, Numbers 24:8. But we shall say more concerning this matter on Matthew 2:15.

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Hosea 11:2. As they called them— As I called them, so they went from me. Houbigant.

Graven images— We read frequently, in our English bibles, of graven images, and of molten images: and the words are become so familiar, as names of idolatrous images, that although they are not well chosen to express the Hebrew names, it seems not advisable to change them for others which might more exactly correspond with the original.

The graven image was not a thing wrought in metal by the tool of the workman whom we should now call an engraver; nor was the molten image an image made of metal, or any other substance melted, and shaped in a mould. In fact, the graven image and the molten image are the same thing, under different names. The images of the ancient idolaters were first cut out of wood, by the carpenter, as is very evident from the prophet Isaiah. This figure of wood was overlaid with plates either of gold or silver, or, sometimes perhaps, of an inferior metal. And in this finished state it was called a graven image (that is to say, a carved image), in reference to the inner solid figure of wood, and a molten (that is to say, an overlaid, or covered) image, in reference to the outer metalline case or covering. And sometimes both epithets are applied to it at once. I will cut off the graven and molten image; Nahum 1:14. Again, What profiteth the graven and molten image? Habakkuk 2:18. The English word molten conveys a notion of melting, or fusion. But this is not the case with the Hebrew word פסל pesel, for which it is given. The Hebrew word signifies generally to overspread, or cover all over, in whatever manner, according to the different subject, the overspreading or covering be effected; whether by pouring forth a substance in fusion, or by spreading a cloth over or before, or by hammering on metalline plates. It is on account of this metalline case, that we find a founder employed to make a graven image, Jdg 17:3 and that we read in Isaiah of a workman that melteth a graven image; Isaiah 40:19.: and in another place we find the question, who hath molten a graven image? Isaiah 44:10. In these two passages the words should be overlayeth, and overlaid.

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Hosea 11:3. Healed them— Preserved them.

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Hosea 11:4. I drew them with cords of a man— "I employed, to gain their affection, all the motives which could influence a heart not insensible to love. They cannot complain that I treated them as animals, or as slaves; that I commanded them with rigour, or constrained them by force. I treated them as reasonable men, and as a father treats his children." Houbigant concludes the verse with the words, Yoke on their jaws; and begins the fifth thus; I drew him gently unto me: he shall not, &c.

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Hosea 11:7. My people, &c.— My people delay returning to me: though they have been called upwards, yet none at all would raise himself up.

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Hosea 11:8. How shall I give thee up? &c.— The mercy of the Almighty is here pathetically represented as contending with his justice; to shew that he does not willingly afflict or grieve the children of men. Admah and Zeboim were two cities involved in the destruction of Sodom and Gomorrah. We may read, How shall I deliver thee up, Israel? and instead of repentings—relentings.

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Hosea 11:9. And I will not enter into the city— And I will not come as an enemy. Houbigant renders it, Nor am I come speedily to depart from thee: and he supposes that the contrast in this and the former clause is between an inhabitant and a passing traveller. Bishop Lowth renders it, after St. Jerome, Though I inhabit not cities: "I am not one of those who dwell in cities, who live according to human laws; who reckon cruelty to be justice." Castalio follows St. Jerome. This sentence is parallel and, synonymous to I am not a man. The future אבוא abo, has a frequentative power: see Psalms 3:8. I am not used to enter, or dwell; I am no inhabitant of a city. There is a very elegant contrast in each member of the sentence: I am God, and not man; there is an increase of the sense in the following sentence, and the contrast is varied: "I am thy God, dwelling with thee; but in a peculiar and extraordinary manner, no way similar to that of mankind." Nothing can be more plain and elegant.

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