Keil & Delitzsch Commentary on the Old Testament · Hosea Capítulo 8

But this knowledge of God, regarded simply as a historical acquaintance with Him, cannot possibly bring salvation. Hosea 8:3. “Israel dislikes good; let the enemy pursue it.” This is the answer that God will give to those who cry to Him. טוב denotes neither “Jehovah as the highest good” (Jerome) or as “the good One” (Sims.), nor “the good law of God” (Schmieder), but the good or salvation which Jehovah has guaranteed to the nation through His covenant of grace, and which He bestowed upon those who kept His covenant. Because Israel has despised this good, let the enemy pursue it.

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The proof of Israel's renunciation of its God is to be found in the facts mentioned in Hosea 8:4. “They have set up kings, but not from me, have set up princes, and I know it not: their silver and their gold they have made into idols, that it may be cut off.” The setting up of kings and princes, not from Jehovah, and without His knowledge, i.e., without His having been asked, refers chiefly to the founding of the kingdom by Jeroboam I. It is not to be restricted to this, however, but includes at the same time the obstinate persistence of Israel in this ungodly attitude on all future occasions, when there was either a change or usurpation of the government. And the fact that not only did the prophet Ahijah foretel to Jeroboam I that he would rule over the ten tribes (1 Kings 11:30.), but Jehu was anointed king over Israel by Elisha's command (2 Kings 9), and therefore both of them received the kingdom by the express will of Jehovah, is not at variance with this, so as to require the solution that we have a different view here from that which prevails in the books of Kings, - namely, one which sprang out of the repeated changes of government and anarchies in this kingdom (Simson). For neither the divine promise of the throne, nor the anointing performed by the command of God, warranted their forcibly seizing upon the government, - a crime of which both Jeroboam and Jehu rendered themselves guilty. The way in which both of them paved the way to the throne was not in accordance with the will of God, but was most ungodly (see at 1 Kings 11:40). Jeroboam was already planning a revolt against Solomon (1 Kings 11:27), and led the gathering of the ten tribes when they fell away from the house of David 91 Kings Hosea 12:2.). Of Jehu, again, it is expressly stated in 2 Kings 9:14, that he conspired against Joram. And the other usurpers, just like the two already named, opened the way to the throne by means of conspiracies, whilst the people not only rebelled against the rightful heir to the throne at Solomon's death, from pure dislike to the royal house of David, which had been appointed by God, and made Jeroboam king, but expressed their approval of all subsequent conspiracies as soon as they have been successful. This did not come from Jehovah, but was a rebellion against Him - a transgression of His covenant. To this must be added the further sin, viz., the setting up of the idolatrous calf-worship on the part of Jeroboam, to which all the kings of Israel adhered. It was in connection with this, that the application of the silver and gold to idols, by which Israel completely renounced the law of Jehovah, had taken place. It is true that silver was not used in the construction of the golden calves; but it was employed in the maintenance of their worship. למען יכּרת : that it (the gold and silver) may be destroyed, as more fully stated in Hosea 8:6. למען describes the consequence of this conduct, which, though not designed, was nevertheless inevitable, as if it had been distinctly intended.

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This will Israel reap from its ungodly conduct. Hosea 8:7. “For they sow wind, and reap tempest: it has no stalks; shoot brings no fruit; and even if it brought it, foreigners would devour it.” With this figure, which is so frequently and so variously used (cf. Hosea 10:13; Hosea 12:2; Job 4:8; Proverbs 22:8), the threat is accounted for by a general thought taken from life. The harvest answers to the sowing (cf. Galatians 6:7-8). Out of the wind comes tempest. Wind is a figurative representation of human exertions; the tempest, of destruction. Instead of rūăch we have און , עמל , עולה (nothingness, weariness, wickedness) in Hosea 10:13; Job 4:8, and Proverbs 22:8. In the second hemistich the figure is carried out still further. קמה , “seed standing upon the stalk,” is not to it (viz., that which has been sowed). Tsemach brings no qemach , - a play upon the words, answering to our shoot and fruit. Qemach : generally meal, here probably the grain-bearing ear, from which the meal is obtained. But even if the shoot, when grown, should yield some meal, strangers, i.e., foreigners, would consume it. In these words not only are the people threatened with failure of the crop; but the failure and worthlessness of all that they do are here predicted. Not only the corn of Israel, but Israel itself, will be swallowed up.

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With this thought the still further threatening of judgment in the next strophe is introduced. Hosea 8:8. “Israel is swallowed up; now are they among the nations like a vessel, with which there is no satisfaction.” The advance in the threat of punishment lies less in the extension of the thought, that not only the fruit of the field, but the whole nation, will be swallowed up by foes, than in the perfect נבלע , which indicates that the time of the ripening of the evil seeds has already begun (Jerome, Simson). עתּה היוּ , now already have they become among the nations like a despised vessel, which men cast away as useless (cf. Jeremiah 22:28; Jeremiah 48:38). This lot have they prepared for themselves.

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