Where is your king now to save you in all your cities, and the rulers to whom you said, "Give me a king and princes"? Sermons
The historic reference of this passage is obvious. The Hebrew nation was properly a theocracy. God himself was their Lawgiver, Ruler, Leader, and Judge. But the people desired a king, that they might resemble the nations around them; and God, in condescension to their infirmities and in answer to their entreaties, gave them a king. The kings proved by no means an unmixed blessing. Many of the kings, both of Judah and of the northern dominion, led the people astray. Hosea addressed himself especially to Israel; and the chronicles of that nation show us how many evils followed upon the reign and power of their monarchs. Disasters and ruin came upon the tribes of Israel, and the inspired prophet well urged upon the people the question, "Where are your kings, to save and deliver you?" The principle involved in the appeal is one of general application. I. MORAL MALADIES ARE NOT HEALED BY POLITICAL REMEDIES. II. THE SPLENDOR OF KINGS IS NO COMPENSATION FOR THE MISERY OF THE PEOPLE. III. EARTHLY AUTHORITY CAN ONLY BE EXERCISED WITHIN LIMITS APPOINTED BY DIVINE PROVIDENCE. IV. A CORRUPT COURT IS AN EVIL EXAMPLE TO AN UNSTABLE POPULATION. V. NO SECULAR - CIVIL OR MILITARY - POWER CAN AVERT THE CONSEQUENCES OF APOSTASY AND DEBASEMENT. VI. KINGS THEMSELVES ARE SUBJECT, AS WELL AS CITIZENS, TO THE LAWS OF A RETRIBUTIVE PROVIDENCE. - T. When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died. "Spake trembling," i.e., there was trembling. "Ephraim was once very awful," Bishop Hall says, "so as, while he spake, the rest of the tribes were ready to tremble." The prophet contrasts two conditions of Ephraim, of prosperity and destruction. His prosperity he owed to the undeserved mercy of God, who blessed him for Joseph's sake; his destruction, to his own sin. There is no period recorded when Ephraim spake tremblingly, i.e., in humility. Pride was his characteristic, almost as soon as he had a separate existence as a tribe. Under Joshua, it could not be called out, for Ephraim gained honour, when Joshua, one of themselves. became the captain of the Lord's people. Under the judges, their pride appeared. Yet God tried them, by giving them their heart's desire. They longed to be exalted, and He satisfied them, if so be they would thus serve Him. They had the chief power, and were a terror to Judah. But he abused the goodness of his God; his sin followed as a consequence of God's goodness to him. God raised him, and he offended. The alliance with a king of Tyre and Sidon, which brought in the worship of Baal, was a part of the worldly policy of the kings of Israel. The twenty-two years of Ahab's reign established the worship. The prophets of Baal became 450, the prophets of the kindred idolatry of Ashtoreth, or Astarte, became 400; Baal had his one central temple, large and magnificent, a rival of that of God. The prophet Elijah thought the apostasy almost universal. () When Ephraim spoke, there was trembling. There was a time when Ephraim was very honourable among the tribes, when the very speaking of Ephraim had great power, and took great impression upon whomsoever he spoke to. 1. It is an honour to have respect from others when we speak, to have what we say received with reverence and respect, showing that it impresses the hearts of others, and is not cast out as a vain and worthless thing. Let children, servants, and all inferiors, learn to give due honour to those whom God has set above them. 2. Those who are in place of power over others account it their honour, not only that those under them should regard, but that they should tremble at what they say. Man greatly delights to lift himself above others, and to lord it imperiously over them. 3. The subjection of the hearts of men to those in authority is a work of God, and God is to have the glory of it. 4. The meaner the beginnings of men are, the more imperious they often prove when in power. 5. Sin will bring men's honour down. Let men take heed of trusting their former repute, for let them have done what they will heretofore, yet if they depart from God, their honour will depart too. () ()
People HoseaPlaces Egypt, SamariaTopics Cause, Cities, Defend, Destroyed, Hast, Heads, Ho, Judges, O, Princes, Requested, Rulers, Save, Saviour, Thyself, TownsOutline 1. Ephraim's glory vanishes.
4. God's anger.
9. God's mercy.
15. The judgment of Samaria.
Dictionary of Bible Themes Hosea 13:10 5509 rulers Hosea 13:10-11 5370 kingship, human Library Destruction and Help
'O Israel, thou hast destroyed thyself; but in Me is thine help.'--HOSEA xiii. 9 (A.V.). 'It is thy destruction, O Israel, that thou art against Me, against thy Help' (R.V.). These words are obscure by reason of their brevity. Literally they might be rendered, 'Thy destruction for, in, or against Me; in, or against thy Help.' Obviously, some words must be supplied to bring out any sense. Our Authorised Version has chosen the supplement 'is,' which fails to observe the second occurrence with 'thy …
Alexander Maclaren—Expositions of Holy ScriptureLetter xxxvi (Circa A. D. 1131) to the Same Hildebert, who had not yet Acknowledged the Lord Innocent as Pope.
To the Same Hildebert, Who Had Not Yet Acknowledged the Lord Innocent as Pope. He exhorts him to recognise Innocent, now an exile in France, owing to the schism of Peter Leonis, as the rightful Pontiff. To the great prelate, most exalted in renown, Hildebert, by the grace of God Archbishop of Tours, Bernard, called Abbot of Clairvaux, sends greeting, and prays that he may walk in the Spirit, and spiritually discern all things. 1. To address you in the words of the prophet, Consolation is hid from …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux The Joyous Return
"When God's right arm is bared for war, And thunders clothe his cloudy car." e'en then he stays his uplifted hand, reins in the steeds of vengeance, and holds communion with grace; "for his mercy endureth for ever," and "judgment is his strange work." To use another figure: the whole book of Hosea is like a great trial wherein witnesses have appeared against the accused, and the arguments and excuses of the guilty have been answered and baffled. All has been heard for them, and much, very much against …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891 "For if Ye Live after the Flesh, Ye Shall Die; but if Ye through the Spirit do Mortify the Deeds of the Body, Ye Shall Live.
Rom. viii. s 13, 14.--"For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God." The life and being of many things consists in union,--separate them, and they remain not the same, or they lose their virtue. It is much more thus in Christianity, the power and life of it consists in the union of these things that God hath conjoined, so that if any man pretend to …
Hugh Binning—The Works of the Rev. Hugh Binning How a Private Man must Begin the Morning with Piety.
As soon as ever thou awakest in the morning, keep the door of thy heart fast shut, that no earthly thought may enter, before that God come in first; and let him, before all others, have the first place there. So all evil thoughts either will not dare to come in, or shall the easier be kept out; and the heart will more savour of piety and godliness all the day after; but if thy heart be not, at thy first waking, filled with some meditations of God and his word, and dressed, like the lamp in the tabernacle …
Lewis Bayly—The Practice of Piety What the Scriptures Principally Teach: the Ruin and Recovery of Man. Faith and Love Towards Christ.
2 Tim. i. 13.--"Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus." Here is the sum of religion. Here you have a compend of the doctrine of the Scriptures. All divine truths may be reduced to these two heads,--faith and love; what we ought to believe, and what we ought to do. This is all the Scriptures teach, and this is all we have to learn. What have we to know, but what God hath revealed of himself to us? And what have we to do, but what …
Hugh Binning—The Works of the Rev. Hugh Binning Thoughts Upon Striving to Enter at the Strait Gate.
AS certainly as we are here now, it is not long but we shall all be in another World, either in a World of Happiness, or else in a World of Misery, or if you will, either in Heaven or in Hell. For these are the two only places which all Mankind from the beginning of the World to the end of it, must live in for evermore, some in the one, some in the other, according to their carriage and behaviour here; and therefore it is worth the while to take a view and prospect now and then of both these places, …
William Beveridge—Private Thoughts Upon a Christian Life The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance …
Thomas Watson—A Body of Divinity The Quotation in Matt. Ii. 6.
Several interpreters, Paulus especially, have asserted that the interpretation of Micah which is here given, was that of the Sanhedrim only, and not of the Evangelist, who merely recorded what happened and was said. But this assertion is at once refuted when we consider the object which Matthew has in view in his entire representation of the early life of Jesus. His object in recording the early life of Jesus is not like that of Luke, viz., to communicate historical information to his readers. …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Hosea
The book of Hosea divides naturally into two parts: i.-iii. and iv.-xiv., the former relatively clear and connected, the latter unusually disjointed and obscure. The difference is so unmistakable that i.-iii. have usually been assigned to the period before the death of Jeroboam II, and iv.-xiv. to the anarchic period which succeeded. Certainly Hosea's prophetic career began before the end of Jeroboam's reign, as he predicts the fall of the reigning dynasty, i. 4, which practically ended with Jeroboam's …
John Edgar McFadyen—Introduction to the Old Testament Links Hosea 13:10 NIV
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