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Hosea 11:9
Verse
Context
God’s Love for Israel
8How could I give you up, O Ephraim? How could I surrender you, O Israel? How could I make you like Admah? How could I treat you like Zeboiim? My heart is turned within Me; My compassion is stirred! 9I will not execute the full fury of My anger; I will not turn back to destroy Ephraim. For I am God and not man— the Holy One among you— and I will not come in wrath. 10They will walk after the LORD; He will roar like a lion. When He roars, His children will come trembling from the west.
Sermons
Stephen Hamilton
David Guzik
Philip Doddridge
C.H. Spurgeon
David WilkersonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I will not execute - Here is the issue of this conflict in the Divine mind. Mercy triumphs over Judgment; Ephraim shall be spared. He is God, and not man. He cannot be affected by human caprices. They are now penitent, and implore mercy; he will not, as man would do, punish them for former offenses, when they have fallen into his hand. The holy place is in Ephraim, and God is in this holy place; and he will not go into the cities, as he did into Sodom and Gomorrah, to destroy them. Judgment is his strange work. How exceedingly affecting are these two verses!
Jamieson-Fausset-Brown Bible Commentary
I will not return to destroy Ephraim--that is I will no more, as in past times, destroy Ephraim. The destruction primarily meant is probably that by Tiglath-pileser, who, as the Jewish king Ahaz' ally against Pekah of Israel and Rezin of Syria, deprived Israel of Gilead, Galilee, and Naphtali (Kg2 15:29). The ulterior reference is to the long dispersion hereafter, to be ended by God's covenant mercy restoring His people, not for their merits, but of His grace. God, . . . not man--not dealing as man would, with implacable wrath under awful provocation (Isa 55:7-9; Mal 3:6). I do not, like man, change when once I have made a covenant of everlasting love, as with Israel (Num 23:19). We measure God by the human standard, and hence are slow to credit fully His promises; these, however, belong to the faithful remnant, not to the obstinately impenitent. in the midst of thee--as peculiarly thy God (Exo 19:5-6). not enter into the city--as an enemy: as I entered Admah, Zeboim, and Sodom, utterly destroying them, whereas I will not utterly destroy thee. Somewhat similarly JEROME: "I am not one such as human dwellers in a city, who take cruel vengeance; I save those whom I correct." Thus "not man," and "in the midst of thee," are parallel to "into the city." Though I am in the midst of thee, it is not as man entering a rebellious city to destroy utterly. MAURER needlessly translates, "I will not come in wrath."
John Gill Bible Commentary
I will not execute the fierceness of mine anger,.... That is, his wrath and fury to the uttermost; his people are deserving of his wrath as others, being by nature children of wrath as the rest; which they are sensible of under spiritual conviction, and therefore flee from it, where they may be safe: and though the Lord often chastises and afflicts them, yet not in wrath; or however but in a little wrath, as it seems to them; he does not stir up all his wrath, nor any in reality; all being poured upon his Son, their surety, who saves and delivers them from wrath to come; I will not return to destroy Ephraim; or "again", or "any more, destroy" (f) him; not twice; he might be destroyed when carried captive into Assyria; but the remnant that shall spring from him in the latter day shall not be destroyed, but saved. The Targum is, "my word shall not return to destroy the house of Israel;'' or I will not return from my love and affections to them, I will never be wroth with them any more; nor from my mercy to them, which is from everlasting to everlasting; or from my covenant, promise, and resolution to save them, they shall not be punished with everlasting destruction: for I am God, and not man; a God gracious and merciful, longsuffering, slow to anger, and pardoning sin, and not man, cruel, revengeful, implacable, who shows no mercy when it is in the power of his hands to avenge himself; or God that changes not in his purposes and counsels, in his love and affections, and therefore the sons of Jacob are not consumed, and not man that repents, is fickle, inconstant, and mutable; or God that is faithful to his covenant and promises, and not man that lies and deceives, promises and never performs. The Targum is, "seeing I am God, my word remains for ever, and my works are not as the works of the flesh (or of men) who dwell upon the earth;'' the Holy One in the midst of thee; being in the midst of his people, he protects and defends them, and so they are safe; and being the Holy One there, he sanctifies them, and saves them, in a way consistent with his own holiness and justice: or there is "a Holy One", or Holy Ones, the singular put for the plural, "in the midst of thee" (g); and therefore thou shalt not be destroyed for their sakes, as Sodom would not, had there been ten righteous persons in it, to which some think the allusion is: and I will not enter into the city; in a hostile way to destroy or plunder it; but this is not to be understood either of Samaria or Jerusalem, which were entered into in this manner. The Targum is, "I have decreed by my word that my holy Shechinah shall be among you, and I will not change Jerusalem again for another city;'' which sense the Jewish commentators follow; but, as this respects Gospel times, the meaning seems to be, that God would dwell among his people everywhere, and would not be confined to any city or temple as heretofore; but wherever his church and people were, there would be his temple, and there he would dwell. (f) "non perdam amplius", Junius & Tremellius, Piscator; "non iterum destruam", Cocceius. (g) "est sanctus", i.e. "sancti, in medio tui", Rivetus.
Tyndale Open Study Notes
11:9 No: The Lord alone would determine Israel’s fate. God repeated the words I will not three times, emphasizing his decision not to completely destroy his people. • The reason for the divine decision is, I am the Holy One living among you. God’s holiness distinguishes him from every created thing (see “God’s Absolute Holiness” Theme Note). An offended mortal might very well destroy a rebel out of pique and spite. The Holy One does not operate out of those motives.
Hosea 11:9
God’s Love for Israel
8How could I give you up, O Ephraim? How could I surrender you, O Israel? How could I make you like Admah? How could I treat you like Zeboiim? My heart is turned within Me; My compassion is stirred! 9I will not execute the full fury of My anger; I will not turn back to destroy Ephraim. For I am God and not man— the Holy One among you— and I will not come in wrath. 10They will walk after the LORD; He will roar like a lion. When He roars, His children will come trembling from the west.
- Scripture
- Sermons
- Commentary
Mormonism: A Creed From Hell
By Stephen Hamilton1.4K30:25MormonismGEN 3:17GEN 3:23HOS 11:9In this sermon, the speaker begins by thanking God for being our Father and for reversing the effects of the fall through Jesus Christ. He emphasizes that sin is evil and should never be glorified or seen as a good thing. The speaker criticizes Mormonism for turning the Bible on its head by teaching that the fall was actually a positive thing. He also highlights the omnipresence of God and refutes the idea that sin has brought any benefits to mankind. The sermon concludes by referencing Genesis chapter 3 and the deception of the devil.
Forgiveness
By David Guzik92252:26HOS 11:9MAT 18:21LUK 17:3In this sermon, the preacher focuses on the parable of the unforgiving servant from the Bible. He emphasizes the importance of being generous with forgiveness, as God has forgiven us so much. The preacher highlights the differences between the way God forgives and the way humans forgive, such as God's ability to hold back anger for a long time. He also warns against two dangerous misapplications of forgiveness: community forgiveness, where forgiveness is granted without proper accountability, and personal relationships, where forgiveness should be practiced but not at the expense of justice.
The Seven Levels of Judgment - Proper Response Part 2
By Dan Biser58434:31DAN 9:3HOS 4:6HOS 6:1HOS 10:12HOS 11:9JOL 1:13JOL 2:1JOL 2:12AMO 5:4AMO 6:6AMO 7:2JON 3:2MIC 5:3
This sermon emphasizes the importance of a proper response to God's word, focusing on seeking wisdom, knowledge, and understanding from God, repentance, acknowledging sin, seeking God's face, and returning to the Lord with fasting, weeping, and mourning. It highlights the need for humility, intercession, and prevailing prayer in the face of judgment and the call for the church to respond appropriately to God's instructions.
The Sinner Arraigned and Convicted
By Philip Doddridge0JOB 9:20ECC 7:20HOS 6:1HOS 11:9ROM 3:23JAS 4:171JN 3:20Philip Doddridge preaches about the necessity of conviction of guilt in true religion, emphasizing the rebellion against God that all men are born under His law and have violated it. He appeals to the reader's conscience to acknowledge their sins and the inexpressibly great evil of breaking God's law, highlighting the aggravations of guilt from knowledge, divine favors received, conscience overborne, God's Spirit resisted, and vows broken. The sermon concludes with a sinner's confession under a general conviction of guilt, acknowledging the rebellion, ingratitude, and countless multitudes of sins committed against God.
You Deal With God
By C.H. Spurgeon0God's MercyForgivenessISA 55:8HOS 11:9C.H. Spurgeon emphasizes God's mercy and longsuffering nature in his sermon 'You Deal With God,' reminding listeners that despite their sins and the weight of their guilt, God is not like man who would quickly condemn. He encourages those feeling despair to recognize that God's ways are far above human ways, and His anger is not everlasting. Spurgeon assures that if one turns from sin to Jesus, there is forgiveness available, as God is patient and willing to save. The sermon calls for confession and belief, urging individuals to approach God with their burdens and receive His grace.
A Life of Communion
By David Wilkerson0God's LoveCommunion with GodHOS 11:9MAL 3:6MAT 25:24JAS 1:171JN 4:16David Wilkerson emphasizes the importance of understanding God's true nature to foster a life of communion with Him. Many Christians struggle with a distorted view of God, believing He is harsh and unloving due to their failures. This misconception leads to a reluctance to draw near to God, despite His unwavering love and desire for relationship. Wilkerson reassures believers that God's love remains constant, regardless of their struggles with sin, and encourages them to embrace their identity as cherished children of God. True communion with God begins when we accept and believe in His unchanging love for us.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I will not execute - Here is the issue of this conflict in the Divine mind. Mercy triumphs over Judgment; Ephraim shall be spared. He is God, and not man. He cannot be affected by human caprices. They are now penitent, and implore mercy; he will not, as man would do, punish them for former offenses, when they have fallen into his hand. The holy place is in Ephraim, and God is in this holy place; and he will not go into the cities, as he did into Sodom and Gomorrah, to destroy them. Judgment is his strange work. How exceedingly affecting are these two verses!
Jamieson-Fausset-Brown Bible Commentary
I will not return to destroy Ephraim--that is I will no more, as in past times, destroy Ephraim. The destruction primarily meant is probably that by Tiglath-pileser, who, as the Jewish king Ahaz' ally against Pekah of Israel and Rezin of Syria, deprived Israel of Gilead, Galilee, and Naphtali (Kg2 15:29). The ulterior reference is to the long dispersion hereafter, to be ended by God's covenant mercy restoring His people, not for their merits, but of His grace. God, . . . not man--not dealing as man would, with implacable wrath under awful provocation (Isa 55:7-9; Mal 3:6). I do not, like man, change when once I have made a covenant of everlasting love, as with Israel (Num 23:19). We measure God by the human standard, and hence are slow to credit fully His promises; these, however, belong to the faithful remnant, not to the obstinately impenitent. in the midst of thee--as peculiarly thy God (Exo 19:5-6). not enter into the city--as an enemy: as I entered Admah, Zeboim, and Sodom, utterly destroying them, whereas I will not utterly destroy thee. Somewhat similarly JEROME: "I am not one such as human dwellers in a city, who take cruel vengeance; I save those whom I correct." Thus "not man," and "in the midst of thee," are parallel to "into the city." Though I am in the midst of thee, it is not as man entering a rebellious city to destroy utterly. MAURER needlessly translates, "I will not come in wrath."
John Gill Bible Commentary
I will not execute the fierceness of mine anger,.... That is, his wrath and fury to the uttermost; his people are deserving of his wrath as others, being by nature children of wrath as the rest; which they are sensible of under spiritual conviction, and therefore flee from it, where they may be safe: and though the Lord often chastises and afflicts them, yet not in wrath; or however but in a little wrath, as it seems to them; he does not stir up all his wrath, nor any in reality; all being poured upon his Son, their surety, who saves and delivers them from wrath to come; I will not return to destroy Ephraim; or "again", or "any more, destroy" (f) him; not twice; he might be destroyed when carried captive into Assyria; but the remnant that shall spring from him in the latter day shall not be destroyed, but saved. The Targum is, "my word shall not return to destroy the house of Israel;'' or I will not return from my love and affections to them, I will never be wroth with them any more; nor from my mercy to them, which is from everlasting to everlasting; or from my covenant, promise, and resolution to save them, they shall not be punished with everlasting destruction: for I am God, and not man; a God gracious and merciful, longsuffering, slow to anger, and pardoning sin, and not man, cruel, revengeful, implacable, who shows no mercy when it is in the power of his hands to avenge himself; or God that changes not in his purposes and counsels, in his love and affections, and therefore the sons of Jacob are not consumed, and not man that repents, is fickle, inconstant, and mutable; or God that is faithful to his covenant and promises, and not man that lies and deceives, promises and never performs. The Targum is, "seeing I am God, my word remains for ever, and my works are not as the works of the flesh (or of men) who dwell upon the earth;'' the Holy One in the midst of thee; being in the midst of his people, he protects and defends them, and so they are safe; and being the Holy One there, he sanctifies them, and saves them, in a way consistent with his own holiness and justice: or there is "a Holy One", or Holy Ones, the singular put for the plural, "in the midst of thee" (g); and therefore thou shalt not be destroyed for their sakes, as Sodom would not, had there been ten righteous persons in it, to which some think the allusion is: and I will not enter into the city; in a hostile way to destroy or plunder it; but this is not to be understood either of Samaria or Jerusalem, which were entered into in this manner. The Targum is, "I have decreed by my word that my holy Shechinah shall be among you, and I will not change Jerusalem again for another city;'' which sense the Jewish commentators follow; but, as this respects Gospel times, the meaning seems to be, that God would dwell among his people everywhere, and would not be confined to any city or temple as heretofore; but wherever his church and people were, there would be his temple, and there he would dwell. (f) "non perdam amplius", Junius & Tremellius, Piscator; "non iterum destruam", Cocceius. (g) "est sanctus", i.e. "sancti, in medio tui", Rivetus.
Tyndale Open Study Notes
11:9 No: The Lord alone would determine Israel’s fate. God repeated the words I will not three times, emphasizing his decision not to completely destroy his people. • The reason for the divine decision is, I am the Holy One living among you. God’s holiness distinguishes him from every created thing (see “God’s Absolute Holiness” Theme Note). An offended mortal might very well destroy a rebel out of pique and spite. The Holy One does not operate out of those motives.