Осія 13:9

Hos 13:9 commences a new strophe, in which the prophet once more discloses to the people the reason for their corruption (Hos 13:9-13); and after pointing to the saving omnipotence of the Lord (Hos 13:14), holds up before them utter destruction as the just punishment for their guilt (Hos 13:15 and Hos 14:1). Hos 13:9. "O Israel, it hurls thee into destruction, that thou (art) against me, thy help. Hos 13:10. Where is thy king? that he may help thee in all thy cities: and (where) they judges? of whom thou saidst, Give me king and princes! Hos 13:11. I give thee kings in my anger, and take them away in my wrath." שׁחתך does not combine together the verbs in Hos 13:8, as Hitzig supposes; nor does Hos 13:9 give the reason for what precedes, but shichethkhâ is explained by Hos 13:10, from which we may see that a new train of thought commences with Hos 13:9. Shichēth does not mean to act corruptly here, as in Deu 32:5; Deu 9:12, and Exo 32:7, but to bring into corruption, to ruin, as in Gen 6:17; Gen 9:15; Num 32:15, etc. The sentence כּי בי וגו cannot be explained in any other way than by supplying the pronoun אתּה, as a subject taken from the suffix to שׁחתך (Marck, and nearly all the modern commentators). "This throws thee into distress, that thou hast resisted me, who am thy help." בעזרך: as in Deu 33:26, except that ב is used in the sense of against, as in Gen 16:12; Sa2 24:17, etc. This opposition did not take place, however, when all Israel demanded a king of Samuel (Sa1 8:5). For although this desire is represented there (Hos 13:7) as the rejection of Jehovah, Hosea is speaking here simply of the Israel of the ten tribes. The latter rebelled against Jehovah, when they fell away from the house of David, and made Jeroboam their king, and with contempt of Jehovah put t…

The first of these verses is the summary, or contents, of all the rest (Hos 13:9), where we have, 1. All the blame of Israel's ruin laid upon themselves: O Israel! thy perdition is thence; it is of and from thyself; or, "It has destroyed thee, O Israel! that is, all that sin and folly of thine which thou art before charged with. As thy own wickedness has many a time corrected thee, so that has now at length destroyed thee." Note, Wilful sinners are self-destroyers. Obstinate impenitence is the grossest self-murder. Those that are destroyed of the destroyer have their blood upon their own head; they have destroyed themselves. 2. All the glory of Israel's relief ascribed to God: But in me is thy help. That is, (1.) It might have been: "I would have helped thee and healed thee, but thou wouldst not be healed and helped, but wast resolutely set upon thy own destruction." This will aggravate the condemnation of sinners, not only that they did that which tended to their own ruin, but that they opposed the offers God made them and the methods he took with them to prevent it: I would have gathered them, and they would not. They might have been easily and effectually helped, but they put the help away from them. Nay, (2.) It may be: "Thy case is bad, but it is not desperate. Thou hast destroyed thyself; but come to me, and I will help thee." This is a plank thrown out after shipwreck, and greatly magnifies not only the power of God, that he can help when things are at the worst, can help those that cannot help themselves, but the riches of his grace, that he will help those that have destroyed themselves and therefore might justly be left to perish, that he will help those that have long refused his help. Dr. Pocock gives a different reading and sense of this verse: "O Israel! t…

13:9 me, your only helper: See Pss 70:5; 115:9; 121:2; 124:8. Israel’s sin had turned their helper into their destroyer.