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Hosea 14:8
Verse
Context
A Promise of God’s Blessing
7They will return and dwell in his shade; they will grow grain and blossom like the vine. His renown will be like the wine of Lebanon. 8O Ephraim, what have I to do anymore with idols? It is I who answer and watch over him. I am like a flourishing cypress; your fruit comes from Me.
Sermons
Erlo Stegen
Thomas Brooks
Thomas Watson
Arno Clemens Gaebelein 
Frances Ridley Havergal
Allan HaltonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
What have I to do any more with idols? - The conversion of Ephraim is now as complete as if was sincere. God hears and observes this. I am like a green fir tree - Perhaps these words should be joined to the preceding, as Newcome has done, and be a part of God's speech to Ephraim. "I have heard him; and I have seen him as a flourishing fir tree." He is become strong and vigorous; and from his present appearance of healthiness, his future increase and prosperity may be safely anticipated. From me is thy fruit found - All thy goodness springs from the principle of grace which I have planted in thy soul; for as the earth cannot bring forth fruit without the blessing of God, sending the dews and rains, with the genial rays of the sun, so neither can the soul of man, even of the most pious, bear fruit, without a continual influence from the Most High. Without the former, neither grass could grow for cattle, nor corn for the service of man; without the latter, no seeds of righteousness could take root, no stalk of promise could grow, no fruit of grace could be produced. And the unclean spirit, which was cast out, would soon return; and, finding his former house empty, swept, and garnished, would re-enter with seven demons of greater power and worse influence; and the latter end of that man would be worse than the first. Reader, ever consider that all thy good must be derived from God; and all that good must be preserved in thee by his continued influence of light, love, and power upon thy soul.
Jamieson-Fausset-Brown Bible Commentary
Ephraim shall say--being brought to penitence by God's goodness, and confessing and abhorring his past madness. I have heard . . . and observed him--I Jehovah have answered and regarded him with favor; the opposite of God's "hiding His face from" one (Deu 31:17). It is the experience of God's favor, in contrast to God's wrath heretofore, that leads Ephraim to abhor his past idolatry. Jehovah heard and answered: whereas the idols, as Ephraim now sees, could not hear, much less answer. I am . . . a green fir--or cypress; ever green, winter and summer alike; the leaves not falling off in winter. From me is thy fruit found--"From Me," as the root. Thou needest go no farther than Me for the supply of all thy wants; not merely the protection implied by the shadow of the cypress, but that which the cypress has not, namely, fruit, all spiritual and temporal blessings. It may be also implied, that whatever spiritual graces Ephraim seeks for or may have, are not of themselves, but of God (Psa 1:3; Joh 15:4-5, Joh 15:8; Jam 1:17). God's promises to us are more our security for mortifying sin than our promises to God (Isa 27:9).
John Gill Bible Commentary
Ephraim shall say, what have I to do any more with idols?.... This is to be understood, not of apostate Ephraim, as in the times of the prophet, who was so wedded and glued to the idols, that there was no hope of getting him from them; and therefore is bid to let him alone, Hos 4:17; but of Ephraim Israel returning to God at his call, under the influence of his grace, in the latter day, Hos 14:1. Idols are the same with the works of their hands, Hos 14:3; and to be interpreted, not of graven or molten images, to the worship of which the Jews have not been addicted since their captivity to this day; see Hos 3:4; but of the idols of their hearts, their impiety, their unbelief, their rejection of the Messiah, which, at the time of their conversion, they will loath, abhor, and mourn over; likewise the traditions of their elders, they are now zealous and tenacious of, and prefer even to the written word; but will now relinquish them, and embrace the Gospel of Christ; as well as the idol of their own righteousness they have always endeavoured to establish; but shall now renounce, and receive Christ as the Lord their righteousness. The like to this is to be found in common in all truly penitent and converted sinners; who, being made sensible of the exceeding sinfulness of sin, detest and abhor it, and declare they will have nothing to do with it; not but that it continues in them, and has to do with them, and they with that; yet not so as to live and walk in it; to yield their members as instruments of it; to serve and obey it as their master; to make provision for it, and to have the course of their lives under the direction and power of it; and so likewise, being convinced of the imperfection and insufficiency of their own righteousness to justify them, they will have nothing to do with that in the business of justification before God, and acceptance with him: now these are the words of the Lord, affirming what Ephraim should say, as Kimchi rightly observes; he promises for him, as he well might, since it is he that gives repentance to Israel, and works in his people principles of grace, and enables them both to will and to do, to make such holy resolutions, and perform them. Some render the words, "O Ephraim, what have I to do" (i)? &c. and take them to be words of God concerning himself, declaring he would have nothing to do with idols, nor suffer them in his service, nor should they; for "what concord hath Christ with Belial?" or "what agreement hath the temple of God with idols?" Co2 6:15; but the former sense is much best; rather what Schmidt suggests is more agreeable, who, rendering the words in the same way, makes them to be the words of a believing Gentile returning and dwelling under the shadow of Israel; so he interprets Hos 14:7, and takes this to be the language of such an one throughout. The Targum is, "they of the house of Israel shall say, what is it to us to serve idols any more?'' I have heard him; says the Lord; Ephraim bemoaning himself, repenting of his sins, and confessing them; his prayers for pardon and acceptance, and the resolutions made by him in the strength of divine grace, Hos 14:2; see Jer 31:18; and this is what his idols he once served could not do, who had ears, but heard not; but the Lord not only heard, but answered, and granted his request. So the Targum, "I by my Word will receive the prayer of Israel, and will have mercy on him:'' and observed him; looked at him, and on him; with an eye of pity and compassion; with a favourable and propitious look, as the Lord does towards those that are poor, and of a contrite spirit; observed the ways and steps he took in returning to him; marked his tears and humiliations, groans and moans, and took notice of his wants in order to supply them; I am like a green fir tree: these are the words of the Lord continued; though some take them to be the words of Ephraim; or, as Schmidt, of the Gentile believer, like those of David, Psa 52:8; but they best agree with Christ, who may be compared to such a tree, as he is to many others in Scripture; because a choice one, as he is to his Father, and to all believers, chosen and precious, lovely and beloved; a tall tree, so Christ is highly exalted as Mediator, higher than the kings of the earth, above the angels in heaven, yea, higher than the heavens. The boughs of this tree, as Jarchi and Kimchi observe, bend downward so low as to be laid hold on; Christ, though the high and lofty One, dwells with humble souls, and suffers himself to be laid hold upon by the faith of everyone that comes to him. Pliny says (k), that this tree is of a cheerful aspect, smooth, and scarce any knots upon it; and its leaves so thick that a shower of rain will not pass through it: Christ is most amiable, and altogether lovely to look at in his person and fulness; and he looks in a loving smiling manner upon his people; he is without any knot of sin or corruption in him, as to principle or practice; and is a delightful shade from the wrath of God, or rage of man, from the heat of a fiery law, and the darts of Satan: and as this tree, as here, is ever green, so he is always the same; he ever lives, and his people in him, and by him; his fulness always continues to supply them. Once more, the fir tree is the habitation of the stork, an unclean creature by the law of God; so Christ is the dwelling place of sinners, he receives them, and converses with them, Psa 104:17. The Septuagint version renders it, "as a thick juniper tree": which naturalists say (l) has such a virtue in it, as by the smell to drive away serpents. So the old serpent the devil was drove away by Christ in the wilderness, in the garden, and on the cross; and resisting by faith, holding out his blood and righteousness, causes him to flee from the saints, The Arabic version is, "as the fruitful cypress tree"; which is of a good smell, and its wood very durable; and so may be expressive of the savour of Christ, his righteousness and sacrifice, the graces of his Spirit, and of his duration. Some take this to be a promise that Ephraim should be as a green fir tree, so Aben Ezra; with which agrees the Targum, "I by my word will make him as the beautiful fir tree;'' and to which sometimes the saints are compared; see Isa 41:19; and this being a tree that bears no fruit, it follows, to make up that defect in the metaphor, from me is thy fruit found; from Christ are all the spiritual blessings of grace, peace, pardon, righteousness, adoption, a right and meetness for eternal life, and that itself; all the fruits and graces of the Spirit, as faith, hope, love, &c. and all good works, which spring from union with him, are done in his strength, and influenced by his grace and example; see Phi 1:11. (i) "Ephraim, vel O quid mihi amplius", &c. Montanus, Junius & Tremellius, Tigurine version, Castalio, Cocceius, Schmidt, Burkius. (k) Nat. Hist. l. 16. c. 10. (l) Varinus apud Rivet. in loc.
Matthew Henry Bible Commentary
Let us now hear the conclusion of the whole matter. I. Concerning Ephraim; he is spoken of and spoken to, Hos 14:8. Here we have, 1. His repentance and reformation: Ephraim shall say, What have I to do any more with idols? As some read it, God here reasons and argues with him, why he should renounce idolatry: "O Ephraim! what to me and idols? What concord or agreement can there be between me and idols? What communion between light and darkness, between Christ and Belial? Co2 6:14, Co2 6:15. Therefore thou must break off thy league with them if thou wilt come into covenant with me." As we read it, God promises to bring Ephraim and keep him to this: Ephraim shall say, God will put it into his heart to say it, What have I to do any more with idols? He has promised (Hos 14:3) not to say any more to the works of his hands, You are my gods. But God's promises to us are much more our security and our strength for the mortifying of sin than our promises to God; and therefore God himself is here surety for his servant to good, will put in into his heart and into his mouth. And, whatever good we say or do at any time, it is he that works it in us. Ephraim had solemnly engaged not to call his idols his gods; but God here engages further for him that he shall resolve to have no more to do with them. He shall abolish them, he shall abandon them, and that with the utmost detestation; for it is necessary not only that in our lives we be turned from sin, but that in our hearts we be turned against sin. See here, (1.) The power of divine grace. Ephraim had been joined to his idols (Hos 4:17), was so fond of them that one would have thought he could never fall out with them; and yet God will work such a change in him that he shall loathe them as much as ever he loved them. (2.) See the benefit of sanctified afflictions. Ephraim had smarted for his idolatry; it had brought one judgment after another upon him, and this at length is the fruit, even the taking away of his sin, Isa 27:9. (3.) See the nature of repentance; it is a firm and fixed resolution to have no more to do with sin. This is the language of the penitent: "I am ashamed that ever I had to do with sin; but I have had enough of it; I hate it, and by the grace of God I will never have any thing to do with it again, no, not with the occasions of it." Thou shalt say to thy idol, Get thee hence (Isa 30:22), shalt say to the tempter, Get thee behind me, Satan. 2. The gracious notice God is pleased to take of it: I have heard him, and observed him. I have heard, and will look upon him; so some read it. Note, The God of heaven takes cognizance of the penitent reflections and resolutions of returning sinners. He expects and desires the repentance of sinners, because he has no pleasure in their ruin. He looks upon men (Job 33:27), hearkens and hears, Jer 8:6. And, if there be any disposition to repent, he is well pleased with it. When Ephraim bemoans himself before God, he is a dear son, he is a pleasant child, Jer 31:20. He meets penitents with mercy, as the father of the prodigal met his returning son. God observed Ephraim, to see whether he would bring forth fruits meet for this profession of repentance that he made, and whether he would continue in this good mind. He observed him to do him good, and comfort him, according to the exigencies of his case. 3. The mercy of God designed for him, in order to his comfort and perseverance in his resolutions; still God will be all in all to him. Before, Israel was compared to a tree, now God compares himself to one. He will be to his people, (1.) As the branches of a tree: "I am like a green fir-tree, and will be so to thee." The fir-trees, in those countries, were exceedingly large and thick, and a shelter against sun and rain. God will be to all true converts both a delight and a defence; under his protection and influence they shall both dwell in safety and dwell in ease. He with be either a sun and a shield or a shade and a shield, according as their case requires. They shall sit down under his shadow with delight, Sol 2:3. He will be so all weathers, Isa 4:6. (2.) As the root of a tree: From me is thy fruit found, which may be understood either of the fruit brought forth to us (to him we owe all our comforts) or of the fruit brought forth by us - from him we receive grace and strength to enable us to do our duty. Whatever fruits of righteousness we brought forth, all the praise of them is due to God; for he works in us both to will and to do that which is good. II. Concerning every one that hears and reads the words of the prophecy of this book (Hos 14:9): Who is wise? and he shall understand these things. Perhaps the prophet was wont to conclude that sermons he preached with these words, and now he closes with them the whole book, in which he has committed to writing some fragments of the many sermons he had preached. Observe, 1. The character of those that do profit by the truths he delivered: Who is wise and prudent? He shall understand these things, he shall know them. Those that set themselves to understand and know these things thereby make it to appear that they are truly wise and prudent, and will thereby be made more so; and, if any do not understand and know them, it is because they are foolish and unwise. Those that are wise in the doing of their duty, that are prudent in practical religion, are most likely to know and understand both the truths and providences of God, which are a mystery to others, Joh 7:17. The secret of the Lord is with those that fear him, Psa 25:14. Who is wise? This intimates a desire that those who read and hear these things would understand them (O that they were wise!) and a complaint that few were so - Who has believed our report? 2. The excellency of these things concerning which we are here instructed: The ways of the Lord are right; and therefore it is our wisdom and duty to know and understand them. The way of God's precepts, in which he requires us to walk, is right, agreeing with the rules of eternal reason and equity and having a direct tendency to our eternal felicity. The ways of God's providence, in which he walks toward us, are all right; no fault is to be found with any thing that God does, for it is all well done. His judgments upon the impenitent, his favours to the penitent, are all right; however they may be perverted and misinterpreted, God will at last be justified and glorified in them all. His ways are equal. 3. The different use which men make of them. (1.) The right ways of God to those that are good are, and will be, a savour of life unto life: The just shall walk in them; they shall conform to the will of God both in his precepts and in his providences, and shall have the comfort of so doing. They shall well understand the mind of God both in his word and in his works; they shall be well reconciled to both, and shall accommodate themselves to God's intention in both. The just shall walk in those ways towards their great end, and shall not come short of it. (2.) The right ways of God will be to those that are wicked a savour of death unto death: The transgressors shall fall not only in their own wrong ways, but even in the right ways of the Lord. Christ, who is a foundation stone to some, is to others a stone of stumbling and a rock of offence. That which was ordained to life becomes through their abuse of it, death to them. God's providences, being not duly improved by them, harden them in sin and contribute to their ruin. God's discovery of himself both in the judgments of his mouth and in the judgments of his hand is to us according as we are affected under it. Recipitur ad modum recipientis - What is received influences according to the qualities of the receiver. The same sun softens wax and hardens clay. But of all transgressors those certainly have the most dangerous fatal falls that fall in the ways of God, that split on the rock of ages, and suck poison out of the balm of Gilead. Let the sinners in Zion be afraid of this.
Tyndale Open Study Notes
14:8 Hosea exhorts Israel one final time to stay away from idols. Their life comes only from the Lord; he is an evergreen tree that always bears fruit.
Hosea 14:8
A Promise of God’s Blessing
7They will return and dwell in his shade; they will grow grain and blossom like the vine. His renown will be like the wine of Lebanon. 8O Ephraim, what have I to do anymore with idols? It is I who answer and watch over him. I am like a flourishing cypress; your fruit comes from Me.
- Scripture
- Sermons
- Commentary
Walk in God's Way
By Erlo Stegen1.4K45:32God's WayGEN 2:23PRO 3:5ISA 65:24HOS 14:8In this sermon, the preacher shares two stories about individuals seeking guidance from God. The first story is about a young man praying to find his future wife, and after flipping open the Bible, he finds the phrase "you will go with joy." However, when he approaches the girl he believes is his rib, she denies it. The preacher advises him to pray again, and this time, the young man's finger lands on the phrase "my grace is sufficient." The second story is about a woman who desperately prays to get married. She prays so fervently that an owl in a tree gets startled and asks who is making all the noise. The woman responds, "Lord, anybody." The preacher then transitions to conducting a wedding ceremony and asks the couple if they believe they are chosen by God. He blesses them and asks for God's guidance in their marriage. Throughout the sermon, the preacher emphasizes the importance of trusting in the Lord and seeking His will in all aspects of life. He references Proverbs 3:5, which encourages trusting in the Lord with all one's heart and not relying on one's own understanding. Another verse mentioned is Hosea 14:8-9, which speaks of turning away from idols and finding fulfillment in God.
A Secret Virtue and Power
By Thomas Brooks0Communion with GodIdolatry and SinEXO 32:19ISA 2:20ISA 30:22HOS 14:82CO 10:4Thomas Brooks emphasizes the transformative power of private communion with God, illustrating how such intimacy leads to a profound hatred for sin and idolatry. He argues that true fellowship with God ignites a fierce indignation against one's cherished sins, compelling believers to cast away their idols, much like the Israelites did with their golden calf. Brooks highlights that through secret prayer, Christians gain strength to confront and overcome their most beloved sins, ultimately finding greater joy and satisfaction in God than in any earthly treasure. He encourages believers to seek this communion, as it is the key to spiritual victory and deeper understanding of God's truth. The sermon calls for a radical rejection of sin, urging that nothing is worth sacrificing one's eternal destiny.
The Comforting Rod
By Thomas Watson0PSA 23:4PSA 119:50ISA 61:3HOS 14:82CO 4:172CO 7:2HEB 12:8REV 3:19Thomas Watson preaches on the comforting aspects of God's rod and staff as highlighted in Psalms 23:4. He explains that God's rod can be seen as a destroying rod upon His enemies, a pastoral rod guiding His sheep, and a disciplining rod for His children. Watson emphasizes that God's rod, even in affliction, provides comfort through instruction, a token of God's love, a means to bring us to glory, and as a way to make us better. He challenges the congregation to not be dejected in affliction but to seek comfort and growth in God's discipline.
What Have I to Do With Idols?
By Arno Clemens Gaebelein0ISA 33:17HOS 4:17HOS 7:8HOS 7:11HOS 8:11HOS 13:8HOS 14:8LUK 22:61JHN 11:35ACT 7:55COL 3:5Arno Clemens Gaebelein preaches on the story of Ephraim in the book of Hosea, highlighting how despite all reproof and chastisement, Ephraim remained joined to idols until he heard and observed the Lord, leading to his conversion and forsaking of idols. Gaebelein emphasizes the importance of being separated from idols and walking wholly with the Lord through heart occupation with Him, conscious communion through His Word, and beholding His glory and beauty. The preacher urges believers to have the Lord constantly before their eyes and hearts to avoid being drawn back to idols.
The Sure Afterward
By Frances Ridley Havergal0PSA 62:5HOS 14:8HEB 12:6HEB 12:11Frances Ridley Havergal delves into the promise of peaceable fruit that comes after enduring chastening from the Lord, emphasizing that even the smallest troubles we face daily are recognized by God as chastenings from His hand, working out blessings and glory for Him. She encourages not to overlook the significance of each trial, as every separate chastening has its own special 'afterward' of peaceable fruit, linked with the good pleasure of God's goodness. Havergal urges believers to watch and expect the beautiful correspondence between each chastening and its resulting afterward, finding comfort and trust in the Lord's dealings, and to anticipate the peaceable fruit as soon as the pressure of chastening is past.
Jesus and Idols?
By Allan Halton0ISA 53:2HOS 14:8LUK 14:25JHN 11:35ACT 7:551CO 10:7EPH 5:5COL 3:5Allan Halton preaches about the prevalent issue of idolatry among modern-day Christians, emphasizing that idolatry goes beyond physical objects to include the worship of self and covetousness. He highlights the danger of wanting Christ alongside worldly pursuits, leading to a divided heart. Halton calls for Christians to walk a holy walk, not legalistic but filled with the love of Jesus, which draws idolaters to the true God. He references a powerful poem that underscores the need to turn away from idols and fix our gaze on the unmatched beauty of Jesus.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
What have I to do any more with idols? - The conversion of Ephraim is now as complete as if was sincere. God hears and observes this. I am like a green fir tree - Perhaps these words should be joined to the preceding, as Newcome has done, and be a part of God's speech to Ephraim. "I have heard him; and I have seen him as a flourishing fir tree." He is become strong and vigorous; and from his present appearance of healthiness, his future increase and prosperity may be safely anticipated. From me is thy fruit found - All thy goodness springs from the principle of grace which I have planted in thy soul; for as the earth cannot bring forth fruit without the blessing of God, sending the dews and rains, with the genial rays of the sun, so neither can the soul of man, even of the most pious, bear fruit, without a continual influence from the Most High. Without the former, neither grass could grow for cattle, nor corn for the service of man; without the latter, no seeds of righteousness could take root, no stalk of promise could grow, no fruit of grace could be produced. And the unclean spirit, which was cast out, would soon return; and, finding his former house empty, swept, and garnished, would re-enter with seven demons of greater power and worse influence; and the latter end of that man would be worse than the first. Reader, ever consider that all thy good must be derived from God; and all that good must be preserved in thee by his continued influence of light, love, and power upon thy soul.
Jamieson-Fausset-Brown Bible Commentary
Ephraim shall say--being brought to penitence by God's goodness, and confessing and abhorring his past madness. I have heard . . . and observed him--I Jehovah have answered and regarded him with favor; the opposite of God's "hiding His face from" one (Deu 31:17). It is the experience of God's favor, in contrast to God's wrath heretofore, that leads Ephraim to abhor his past idolatry. Jehovah heard and answered: whereas the idols, as Ephraim now sees, could not hear, much less answer. I am . . . a green fir--or cypress; ever green, winter and summer alike; the leaves not falling off in winter. From me is thy fruit found--"From Me," as the root. Thou needest go no farther than Me for the supply of all thy wants; not merely the protection implied by the shadow of the cypress, but that which the cypress has not, namely, fruit, all spiritual and temporal blessings. It may be also implied, that whatever spiritual graces Ephraim seeks for or may have, are not of themselves, but of God (Psa 1:3; Joh 15:4-5, Joh 15:8; Jam 1:17). God's promises to us are more our security for mortifying sin than our promises to God (Isa 27:9).
John Gill Bible Commentary
Ephraim shall say, what have I to do any more with idols?.... This is to be understood, not of apostate Ephraim, as in the times of the prophet, who was so wedded and glued to the idols, that there was no hope of getting him from them; and therefore is bid to let him alone, Hos 4:17; but of Ephraim Israel returning to God at his call, under the influence of his grace, in the latter day, Hos 14:1. Idols are the same with the works of their hands, Hos 14:3; and to be interpreted, not of graven or molten images, to the worship of which the Jews have not been addicted since their captivity to this day; see Hos 3:4; but of the idols of their hearts, their impiety, their unbelief, their rejection of the Messiah, which, at the time of their conversion, they will loath, abhor, and mourn over; likewise the traditions of their elders, they are now zealous and tenacious of, and prefer even to the written word; but will now relinquish them, and embrace the Gospel of Christ; as well as the idol of their own righteousness they have always endeavoured to establish; but shall now renounce, and receive Christ as the Lord their righteousness. The like to this is to be found in common in all truly penitent and converted sinners; who, being made sensible of the exceeding sinfulness of sin, detest and abhor it, and declare they will have nothing to do with it; not but that it continues in them, and has to do with them, and they with that; yet not so as to live and walk in it; to yield their members as instruments of it; to serve and obey it as their master; to make provision for it, and to have the course of their lives under the direction and power of it; and so likewise, being convinced of the imperfection and insufficiency of their own righteousness to justify them, they will have nothing to do with that in the business of justification before God, and acceptance with him: now these are the words of the Lord, affirming what Ephraim should say, as Kimchi rightly observes; he promises for him, as he well might, since it is he that gives repentance to Israel, and works in his people principles of grace, and enables them both to will and to do, to make such holy resolutions, and perform them. Some render the words, "O Ephraim, what have I to do" (i)? &c. and take them to be words of God concerning himself, declaring he would have nothing to do with idols, nor suffer them in his service, nor should they; for "what concord hath Christ with Belial?" or "what agreement hath the temple of God with idols?" Co2 6:15; but the former sense is much best; rather what Schmidt suggests is more agreeable, who, rendering the words in the same way, makes them to be the words of a believing Gentile returning and dwelling under the shadow of Israel; so he interprets Hos 14:7, and takes this to be the language of such an one throughout. The Targum is, "they of the house of Israel shall say, what is it to us to serve idols any more?'' I have heard him; says the Lord; Ephraim bemoaning himself, repenting of his sins, and confessing them; his prayers for pardon and acceptance, and the resolutions made by him in the strength of divine grace, Hos 14:2; see Jer 31:18; and this is what his idols he once served could not do, who had ears, but heard not; but the Lord not only heard, but answered, and granted his request. So the Targum, "I by my Word will receive the prayer of Israel, and will have mercy on him:'' and observed him; looked at him, and on him; with an eye of pity and compassion; with a favourable and propitious look, as the Lord does towards those that are poor, and of a contrite spirit; observed the ways and steps he took in returning to him; marked his tears and humiliations, groans and moans, and took notice of his wants in order to supply them; I am like a green fir tree: these are the words of the Lord continued; though some take them to be the words of Ephraim; or, as Schmidt, of the Gentile believer, like those of David, Psa 52:8; but they best agree with Christ, who may be compared to such a tree, as he is to many others in Scripture; because a choice one, as he is to his Father, and to all believers, chosen and precious, lovely and beloved; a tall tree, so Christ is highly exalted as Mediator, higher than the kings of the earth, above the angels in heaven, yea, higher than the heavens. The boughs of this tree, as Jarchi and Kimchi observe, bend downward so low as to be laid hold on; Christ, though the high and lofty One, dwells with humble souls, and suffers himself to be laid hold upon by the faith of everyone that comes to him. Pliny says (k), that this tree is of a cheerful aspect, smooth, and scarce any knots upon it; and its leaves so thick that a shower of rain will not pass through it: Christ is most amiable, and altogether lovely to look at in his person and fulness; and he looks in a loving smiling manner upon his people; he is without any knot of sin or corruption in him, as to principle or practice; and is a delightful shade from the wrath of God, or rage of man, from the heat of a fiery law, and the darts of Satan: and as this tree, as here, is ever green, so he is always the same; he ever lives, and his people in him, and by him; his fulness always continues to supply them. Once more, the fir tree is the habitation of the stork, an unclean creature by the law of God; so Christ is the dwelling place of sinners, he receives them, and converses with them, Psa 104:17. The Septuagint version renders it, "as a thick juniper tree": which naturalists say (l) has such a virtue in it, as by the smell to drive away serpents. So the old serpent the devil was drove away by Christ in the wilderness, in the garden, and on the cross; and resisting by faith, holding out his blood and righteousness, causes him to flee from the saints, The Arabic version is, "as the fruitful cypress tree"; which is of a good smell, and its wood very durable; and so may be expressive of the savour of Christ, his righteousness and sacrifice, the graces of his Spirit, and of his duration. Some take this to be a promise that Ephraim should be as a green fir tree, so Aben Ezra; with which agrees the Targum, "I by my word will make him as the beautiful fir tree;'' and to which sometimes the saints are compared; see Isa 41:19; and this being a tree that bears no fruit, it follows, to make up that defect in the metaphor, from me is thy fruit found; from Christ are all the spiritual blessings of grace, peace, pardon, righteousness, adoption, a right and meetness for eternal life, and that itself; all the fruits and graces of the Spirit, as faith, hope, love, &c. and all good works, which spring from union with him, are done in his strength, and influenced by his grace and example; see Phi 1:11. (i) "Ephraim, vel O quid mihi amplius", &c. Montanus, Junius & Tremellius, Tigurine version, Castalio, Cocceius, Schmidt, Burkius. (k) Nat. Hist. l. 16. c. 10. (l) Varinus apud Rivet. in loc.
Matthew Henry Bible Commentary
Let us now hear the conclusion of the whole matter. I. Concerning Ephraim; he is spoken of and spoken to, Hos 14:8. Here we have, 1. His repentance and reformation: Ephraim shall say, What have I to do any more with idols? As some read it, God here reasons and argues with him, why he should renounce idolatry: "O Ephraim! what to me and idols? What concord or agreement can there be between me and idols? What communion between light and darkness, between Christ and Belial? Co2 6:14, Co2 6:15. Therefore thou must break off thy league with them if thou wilt come into covenant with me." As we read it, God promises to bring Ephraim and keep him to this: Ephraim shall say, God will put it into his heart to say it, What have I to do any more with idols? He has promised (Hos 14:3) not to say any more to the works of his hands, You are my gods. But God's promises to us are much more our security and our strength for the mortifying of sin than our promises to God; and therefore God himself is here surety for his servant to good, will put in into his heart and into his mouth. And, whatever good we say or do at any time, it is he that works it in us. Ephraim had solemnly engaged not to call his idols his gods; but God here engages further for him that he shall resolve to have no more to do with them. He shall abolish them, he shall abandon them, and that with the utmost detestation; for it is necessary not only that in our lives we be turned from sin, but that in our hearts we be turned against sin. See here, (1.) The power of divine grace. Ephraim had been joined to his idols (Hos 4:17), was so fond of them that one would have thought he could never fall out with them; and yet God will work such a change in him that he shall loathe them as much as ever he loved them. (2.) See the benefit of sanctified afflictions. Ephraim had smarted for his idolatry; it had brought one judgment after another upon him, and this at length is the fruit, even the taking away of his sin, Isa 27:9. (3.) See the nature of repentance; it is a firm and fixed resolution to have no more to do with sin. This is the language of the penitent: "I am ashamed that ever I had to do with sin; but I have had enough of it; I hate it, and by the grace of God I will never have any thing to do with it again, no, not with the occasions of it." Thou shalt say to thy idol, Get thee hence (Isa 30:22), shalt say to the tempter, Get thee behind me, Satan. 2. The gracious notice God is pleased to take of it: I have heard him, and observed him. I have heard, and will look upon him; so some read it. Note, The God of heaven takes cognizance of the penitent reflections and resolutions of returning sinners. He expects and desires the repentance of sinners, because he has no pleasure in their ruin. He looks upon men (Job 33:27), hearkens and hears, Jer 8:6. And, if there be any disposition to repent, he is well pleased with it. When Ephraim bemoans himself before God, he is a dear son, he is a pleasant child, Jer 31:20. He meets penitents with mercy, as the father of the prodigal met his returning son. God observed Ephraim, to see whether he would bring forth fruits meet for this profession of repentance that he made, and whether he would continue in this good mind. He observed him to do him good, and comfort him, according to the exigencies of his case. 3. The mercy of God designed for him, in order to his comfort and perseverance in his resolutions; still God will be all in all to him. Before, Israel was compared to a tree, now God compares himself to one. He will be to his people, (1.) As the branches of a tree: "I am like a green fir-tree, and will be so to thee." The fir-trees, in those countries, were exceedingly large and thick, and a shelter against sun and rain. God will be to all true converts both a delight and a defence; under his protection and influence they shall both dwell in safety and dwell in ease. He with be either a sun and a shield or a shade and a shield, according as their case requires. They shall sit down under his shadow with delight, Sol 2:3. He will be so all weathers, Isa 4:6. (2.) As the root of a tree: From me is thy fruit found, which may be understood either of the fruit brought forth to us (to him we owe all our comforts) or of the fruit brought forth by us - from him we receive grace and strength to enable us to do our duty. Whatever fruits of righteousness we brought forth, all the praise of them is due to God; for he works in us both to will and to do that which is good. II. Concerning every one that hears and reads the words of the prophecy of this book (Hos 14:9): Who is wise? and he shall understand these things. Perhaps the prophet was wont to conclude that sermons he preached with these words, and now he closes with them the whole book, in which he has committed to writing some fragments of the many sermons he had preached. Observe, 1. The character of those that do profit by the truths he delivered: Who is wise and prudent? He shall understand these things, he shall know them. Those that set themselves to understand and know these things thereby make it to appear that they are truly wise and prudent, and will thereby be made more so; and, if any do not understand and know them, it is because they are foolish and unwise. Those that are wise in the doing of their duty, that are prudent in practical religion, are most likely to know and understand both the truths and providences of God, which are a mystery to others, Joh 7:17. The secret of the Lord is with those that fear him, Psa 25:14. Who is wise? This intimates a desire that those who read and hear these things would understand them (O that they were wise!) and a complaint that few were so - Who has believed our report? 2. The excellency of these things concerning which we are here instructed: The ways of the Lord are right; and therefore it is our wisdom and duty to know and understand them. The way of God's precepts, in which he requires us to walk, is right, agreeing with the rules of eternal reason and equity and having a direct tendency to our eternal felicity. The ways of God's providence, in which he walks toward us, are all right; no fault is to be found with any thing that God does, for it is all well done. His judgments upon the impenitent, his favours to the penitent, are all right; however they may be perverted and misinterpreted, God will at last be justified and glorified in them all. His ways are equal. 3. The different use which men make of them. (1.) The right ways of God to those that are good are, and will be, a savour of life unto life: The just shall walk in them; they shall conform to the will of God both in his precepts and in his providences, and shall have the comfort of so doing. They shall well understand the mind of God both in his word and in his works; they shall be well reconciled to both, and shall accommodate themselves to God's intention in both. The just shall walk in those ways towards their great end, and shall not come short of it. (2.) The right ways of God will be to those that are wicked a savour of death unto death: The transgressors shall fall not only in their own wrong ways, but even in the right ways of the Lord. Christ, who is a foundation stone to some, is to others a stone of stumbling and a rock of offence. That which was ordained to life becomes through their abuse of it, death to them. God's providences, being not duly improved by them, harden them in sin and contribute to their ruin. God's discovery of himself both in the judgments of his mouth and in the judgments of his hand is to us according as we are affected under it. Recipitur ad modum recipientis - What is received influences according to the qualities of the receiver. The same sun softens wax and hardens clay. But of all transgressors those certainly have the most dangerous fatal falls that fall in the ways of God, that split on the rock of ages, and suck poison out of the balm of Gilead. Let the sinners in Zion be afraid of this.
Tyndale Open Study Notes
14:8 Hosea exhorts Israel one final time to stay away from idols. Their life comes only from the Lord; he is an evergreen tree that always bears fruit.